Ecclesiastes Chap: 1:

THIS Verse contains the Inscription of the whole Book, wherein the Pen-man labours to gain Reverence, and Attention to the following Purpose, by holding forth several considerations of himself. As First, His Eccle­siastick Office, whence he is called the Preacher, or Ecclesiastes, a Stile (as it is here expressed in the Original) only given to Solo­mon, no where found in Scripture, but in this Book; and doth signifie, 1. One that hath a Calling to assemble the Church, and declare the mind of GOD to Her: And so it agrees well to Solo­mon, as a Prophet. 2. One Reconciled. or Re-united to the Church, and thus also it agrees to him, who by his grievous de­fection from the Lord, had separate himself from that Blessed So­ciety, 1 King. 11.5.9. Now being restored again he is Ecclesiastes, a penitent Soul, preaching his Repentance to the Church, the Word is of such a Form, as necessarly requires something of this kind to [Page 3] be added to it for making it plain in our Language, and suta­ble to the Original, we find the like added in the Translation Psal. 16.2. Secondly, He describes himself from his Parentage, or de­scent according to the Flesh, He is the Son of David, a Man in high esteem with GOD, Act. 13.22. and with his Church, 2 Sam: 23, 1: a Type of Jesus Christ, Psal: 89: 20. and his Progenitor according to the flesh. Acts 13:23: Solomon doth design him­self thus, not to make any ostentation of his Royal Birth but ra­ther to raise our minds to expect much good from him, as the an­swer of many Prayers put up for him, Ps. 72.1. &c. The Fruit of a Holy Education, Prov. 31.1. And many wholesome counsels given him by his Father, 1 King. 2.2. And to call the Church to mind of the Messiah, the true Solomon, who was known to the Church of the Jews by this stile, the Son of David, Mat. 22.42. compared with Ps. 89.35, 36. and is now speaking to the same in this Book by his Type. Thirdly, He describes himself from his civil place and Dignity, that he was a King; and so had many advantages, whereby he might abound in Knowledge; and a King in such a place as Jerusalem, then the imperial Seat of Judea and Israel, afterward divided into two Kingdoms, the prime publick Residence of GOD in His Ordinances, with the only visible Church He had in the World: And so he had many occasions of being acquaint with the Wayes of GOD, with His Church and People. All which calls for Attention to the ensuing Purpose of this Book. Hence Learn 1. Whatever a publick Messenger of GOD may have to commend Him, and gain acceptance to His Message; yet a Calling from GOD to Preach Truth in His Name, ought to be his chief incouragement to undertake any part of his imployment; and should also add more weight to his Message in the minds of People, than any consideration of him they can have even though he were a King: For, Solomon before any other stil [...] mentions this, and often afterwards this alone, as holding forth the chief con­sideration of Him that should gain Reverence and Acceptance to his Message, and encourage himself in his Duty, The Words of the [Page 4] Preacher. 2. As these who have been very eminent for Office, Grace, and the like Qualifications, may (when the Lord is provock­ed to withdraw) fall into such gross Abominations, as might make them justly to be secluded from the Society of the Church: So when the Lord vouchsafes Repentance upon them, they will esteem their Reconciliation with the Church a great benefit, and will be content to Preach their Sin, and sorrow for Sin, that GOD may be honoured, and others wai [...]ed; in which case they ought to be welcome to the Church again, and the Lords Message sent by them, received with no less respect than ever: For Solomon, in testimony of his grief that ever he separat from the Church, and of his joy that he is admitted again to that sweet Society, he calls himself here Ecclesiastes, which according to the signification of the Word touched in the Exposition, is as much as to say, a peni­tent Soul reconciled to the Church, called to Preach this peniten­tial Sermon to the same, and so was to be received not only as a Member thereof, but a publick Preacher. The Words of the Preach­er. 3. Although descent from wicked or obscure Parents, ought to be no just ground of prejudice against their Godly Children, who are by Faith served Heirs to the Father of the Faithful Gal. 3.7, Yet descent from Godly Parents is such an advantage to God­ly Children as may be very comfortable to them, in so far as it cleareth their right to such Promises as are made to the seed of the Upright. Ps. 37.26. And as it ought to be a strong motive to them to imitate their Parents, and unto others also to accept the more heartily any message that such have from the Lord to them: For which causes, beside others mentioned in the Exposition, we may judge Solomon here to commend the purpose of this Book from this, that he was the Son of David. 4. The Lord hath seen it fit to imploy some of all ranks of Men to be the Preachers and Pen-men of His Holy Word, some obscure persons, as Herd-men, Amos 1.1. Fishers, Mat. 4:8. and of other imployments, Acts 18.3. That the glory of His Power and Grace may be the more conspicuous, some Noble, as Solomon, Isaiah, and others that Men [Page 5] may see his Truth worthy to take up the Spirits of the greatest and both sorts are chosen, that all ranks of Men may meet with something in the stile of his Word sutable for them: For here is a Book of Scripture written by the Son of David King in Jerusalem. 5. The Greatest on Earth should think it no dispiragement to them, nor inconsistent with the managing of the weightiest civil Affairs to spend some of their time and pains in using all means competent for them in their place to propogate the knowledge of the Truth, and advance true Piety, this being the best policy they can use for establishing their just power, and making People dutiful to them, Prov. 16.12. For though Solomon wrote this Book as an extra­ordinary Man; yet in his study to edifie the Church, and in his pains for acquiring much of that experimental knowledge com­municate to the Church in it, he acted as an ordinary Man, and therein is a precedent to all, especially Christian Magistrates, pain­fully to improve their time and gifts by Writing, or other wayes, for the spiritual advantage of the Church and People of GOD, The words of the Preacher—King in Jerusalem. 6. Although the Truth of GOD he worthy of all acceptation for its own excellen­cy and usefulness, Ps. 119: 97, 98. even though it were delivered by Shepherds, Luk. 2: 17, 18. yet these whom the Lord imployes as his Embassadors to carry his mind to the Church, may make use of any external priviledge they have, to make way for the more hearty acceptance of their Message among the People (who are hardly moved to receive the Truth upon more pure and spiritual considerations) providing the advantage of the Truth, and not their own Vain-glory be their end in so doing: For though So­lomon's Calling to be a Preacher was alone sufficient to gain accep­tance to his Message; yet to add the more weight unto it, he mentions also his Royal Birth and Dignity; and this in a modest may, omiting many other Titles of Honour, which vain-glorious Men for inferiour to him, delight to multiply to themselves. The words of the Preacher, the Son of David, King in Jerusalem.

THE scope of the spirit of GOD by this divine Preacher, be­ing to point out to miserable fallen Man the way to recover his lost Happiness, he doth first proceed negatively to convince him wherein it cannot be found, and for this end he propounds to be proven that All is Vanity, whereby is meant, that all the Crea­tures, and all humane Endeavours about them, are insufficient for yeilding any true contentment to Men; or as the word signifies All is Nothing, or empty of any vertue as to the forementioned effect; and so this Expression, All is Vanity, is not to be understood of any thing that GOD hath made, in respect of the Being of it, all things that way considered being very good, Gen. 1:13. nor of Mans right use and enjoyment of the Creatures, so as to be led by them to his Maker, and engaged to his fear and obedience, for so all things are holy and good to the User, Tit. 1.15 1 Tim. 4.4 Neither yet of a Mans lawful diligence and pains in his lawful Cal­ling and Imployment, as if that were Vain, 1 Tim. 5.8. But it is to be understood first. Of all created delights, such as Riches, Honours, worldly Pleasures, particularly instanced afterward as they are a­bused and subjected to Vanity, Rom. 8.20. by Man seeking his chief Good, and placing his Happiness in them, neglecting with­al the stupy of Reconciliation with GOD, and of living in his Fear and Obedience, recommended to him as the only way to true hap­piness, Eccl. 12.23. And Next, It is to be understood of all the pains a Man can take by vertue of any humane power or skill to make himself happy, or contented, whether in the contemplation, or en­joyment of created things, which is also instanced, and proven to be vain in the following purpose, All things of this nature he doth proclaim to be Vain in this sense, unable to afford to Man any thing but disappointment, and that in the highest degree; for by this form of speech vanity of vanities, the Hebrews use to express the [Page 7] superlative degree, Gen. 9.25. Cant. 1.1. And to make this Truth take the deeper impression, he propounds it by way of exclamati­on, as it were wondering at, and pitying the madness of the Chil­dren of Men, who are so ravished with the apprehension of Hap­piness in that which is but as a Vapour, as the word translated vanity doth also signifie. And this same Truth he doth here re­peat frequently, to shew not only the certainty of it, Gen. 40.32. but also Mens unwillingness to consider it, Jer. 22.29 the difficul­ty of beleiving it, Joh. 5, 2, 4. and 6, 37. and how deeply him­self, now a Penitent, is affected with the Folly and Vanity of his former sinful courses, and how extremely he did detest them, Gal. 1.8, 9. And because Men hear such Doctrine oftentimes, as from Men only, and so esteem it but vain words; therefore he mentions again his Calling to publish it to the World: and though Men will grant the truth of this assertion as to some things, yet deny it as to others; therefore he closes with this general, All is Vani­ty: Now this Language of the Old Testament is the same in sub­stance with that of the New, Philip. 3.8. which doth fully clear this Doubtless I count all things loss and dung, for the excellency of the know­ledge of Jesus Christ. Hence learn, 1. It is an excellent method of deal­ing with Sinners, First, to convince, & make them sensible of the un­worthiness & insufficiency for Happiness of these things which they pursue for satisfaction and contentment, & so to make way for com­mending to them what is only worthy to have their heart, time and pains spent upon it, considering that all Men are either whol­ly mistaken in this matter, as to the taking up wherein their true Happiness consists, Isa: 55.2. Tit. 3:3. or apprehensive of the consistency of their Idols, and fellowship with GOD, 1 John 1.6. For this is the method the Spirit of GOD puts this excellent Preacher upon, before he point out wherein the chief Good con­sists, and how the enjoyment thereof is attained: First, to demon­strate this Truth here asserted, Vanity of Vanities, Vanity of Vanities, all is Vanity. 2 It is necessary for a faithful Preacher (in the entry of his labour with the Lords People) to condescend upon, with [Page 8] himself, and to propose to them some certain scope to be aimed at by him, to the clearing and use making whereof, his follow­ing purpose may be directed, that so himself may be kept from extravagancy in discoursing, and peoples minds kept free of confusion; both which are occasioned by variety of purpose hav­ing little or no evident dependance one upon another: For here Solomon in the entry doth condescend upon, and propose that which is one principal part of his scope in this Book, and as it were one Text which he is to explain, or one Doctrine which he is to prove and apply, Vanity of Vanities, Vanity of Vanities, all is Vanity. 3. Even these earthly and sensible delights which are in themselves good, and in their right use lawful, and subservient to Man for attaining true Happiness, do prove altogether unpro­fitable, and unsatisfactory to him, if he seek after the enjoyment of them, as his chief Good, in regard they have no proportion, nor sutableness to the Soul of Man which is of a spiritual Nature, Jer. 16.19. made capable of enjoying an infinite Good, GOD re­conciled to it through Christ, as its Portion, Ps: 73.25, 26. 2 Pet. 1: 4. and so can never be satisfied with these fading and transito­ry things; for all temporary delights, mainly because they are fading, and unable to satisfie the immortal Soul, are here pronoun­ced to be Vanity of Vanities, all is Vanity. 4: So transported are all Men naturally with the apprehension of Happiness in things earth­ly, Jer. 2.24. and therefore so unwilling to hear and admit of a­ny thing to the contrary, Zech. 7.11. that those who would con­vince them of the Vanity of these things and of the folly of their way in seeking Happiness in them, had need to study a very ra­vishing strain of dealing with their Hearers, to be very instant and frequent in inculcating upon them the baseness and vanity of their Idols and sinful courses, and to lead up their minds to One higher than themselves, in whose name they speak: For Solomon, speaking especially to such as are pursuing Happiness in things earthly, useth here many Elegancies of Speech, not necessary to be particularly reckoned out, repeats often the Vanity of earthly [Page 9] things, and minds his Hearers of his Calling to declare it unto the World, while he sayeth vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. 5. A true Penitent, who after he hath tasted the bitterness of his sinful courses, is brought to taste the sweetness of fellowship with GOD, will be no less affected with admiring the emptiness and baseness of created delights, and their unworthiness to be chosen as a Mans portion, than he hath been formerly, with the apprehension of Happiness and Content­ment to be had in them; and such an one will be a fit Instru­ment to point out to others in a lively way the Vanity of these things whereby himself hath been so far disappointed, and cannot but be very strongly desirous to have others perswaded thereof: For these words flow from the sense of penitent Solomons Heart, admiring his own madness in seeking Happiness in so vain things as he had done, during the time of his estrangement from GOD, weighted with grief for his so doing, and earnestly desirous to re­claim other perishing Sinners from such vain courses, as he had followed, and to allure them to come and Taste of that Sweetness in fellowship with GOD, which he now enjoyed, while he thus cries out Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is Vanity.

THis penitent Preacher cometh now to prove his former Assertion, anent the Vanity of all earthly Delights in order to the satisfaction, or making happy of the Soul of Man. His first Argument is taken from the unprofitableness or fruitlesness of mans pains about these things, and the more to rouze the Conscience of them that apprehend no advantage but in things of that nature, he includes the Argument in a Question, What Profit hath a Man, &c. which hath the force of a Negation (as is clear the like question hath in Scripture, 1 Cor. 14.6.) im­porting [Page 10] as much as if it had been said, There is no true Profit at all, or, There is no real Advantage which may be truely called excellent, nor is there any abiding fruit of a Man's pains for at­taining Happiness or Contentment in these things (for the word in the Original which is translated Profe, signifieth both that which is Excellent, and that which is Permanent) Now this is not to be understood as if Men had no real success sutable to their lawful pains about earthly things vouchsafed upon them, that were contrary to Prov. 14.23. but the meaning is, That there is no Profit conducing to the spiritual and eternal Happiness of the Soul to be had by all that wicked labour, and toilsome pains (both which the word in the Original here translated La­bour, doth signifie: For it is translated Perversness, Numb. 23.21. Trouble, Psal. 73.5. and Affliction, Psal. 25.18.) which can he taken by any Child of Adam, as he is in his Natural estate, on in estrangement from GOD, as Solomon had been, who no doubt hath sad Reflections upon his former sinful course, while he thus speaks for the Reclaiming of others. And this fruitlesness of a Mans Labour he doth restrict only to things under the Sun, that is, of an earthly and temporary concernment, on which Man spends his time and pains, which should be employed about things above the Sun, or of a heavenly and eternal concernment, which are of a higher rise and nature and so are expressed by things above. Col. 3.1. And as this Question hath the force of a Denial, so hath it also of a strong Assertion of the contrary, as the like Question hath in Scripture, Gen, 37.26. and so it hath this also in the meaning of it, that there is unspeakable Loss and Disad­vantage to Men by all the pains they take about Things earthly, while they neglect to seek after Things that are above, and the force of it is fully cleared by that Question of Christs, What shall it Profit a Man to gain the whole World and loss his Soul? Mark 8.36. Hence Learn 1. However Men that seek their Portion in this Earth, may have abundance of outward success of their La­bour, Job 12.6. ond even more than their Hearts can wish, Psal. [Page 11] 73.7. Riches, Honours, and Pleasures, which they esteem the only real and substantial Advantage that Men can have by their pains, Hos. 12.8. yet while they neglect the study of that excel­lent knowledge of GOD in Christ, and the way how they may win him. Phil. 3.8, 9, 10. which is the only gain of a Christian, Phil. 1.21 they are so far from reaping any true Profit, or Advan­tage which deserves to be called worthy or excellent (as the word here translated Profit signifies) that on the contrary their loss is unspeakable, it being no less than the loss of their Souls, and e­verlasting Blessedness, for there is a Negation of any true Profit, and an Affirmation of unspeakable Loss imported in this Question, as was cleared in the Exposition, What Profit hath a Man of all his Labour? 2. Nothing is to be esteemed the true Profit of a Mans Labour of Body and Spirit, but that only which will abide, and continue with him, and therefore his Profit cannot in reason be thought to consist in Earthly Pleasures which are momentary, Job 26.5. nor in Riches which take Wings, Prov. 25, 5. nor in world­ly Glory which descends not after him, Psal: 49.17. but is only to be placed in fellowship with Christ, which may be in some measure continued with him along the course of his Pilgrimage here, Cant: 8.5. Psal: 89.15. Heb. 15.5. and shall never be in­terrupted hereafter, Rev. 14.4. For, this expression What Profit hath a Man of all his Labour? may be translated, What is there abiding or remaining to Man of all his Labour? &c. 3. While Men remain in an unrenewed state, or being renewed, live in estrange­ment from GOD, they are so taken up with their present sensible satisfaction, esteeming nothing else to afford them such Profit or Pleasure as they apprehend to find in their Idols, Gen: 25:32: Cant: 5:3: that they never put their own Hearts seriously to con­sider how fruitless their pains are in order to their true Blessedness, not how unspeakably great their Loss is by remaining in that con­dition, whereby they are holden fast in it, till the Lord power­fully change them, Isai: 44:20. For, the Spirit's urging Mens Consciences with this Questions, imports them utterly averse from [Page 12] pondering it till he put them to it. What Profit hath a Man of all his Labour wherein he laboureth? 4. It is the serious considerati­on of the unprofitableness of Mens Labour about Things earthly, as to the making of them truly happie, and of the unspeakable Loss they sustain by their pursuing these things, neglecting in the mean time the study of Reconciliation and fellowship with GOD, which the Lord useth to bless, for reclaiming Sinners from their evil wayes, and for continuing and increasing a penitent frame of Spirit in them that are reclaimed: For, as Solomon represents both these in this question that he may reclaim Sinners from following lying Vanities, so doubtless he doth thereby renew in his own heart the exercise of Repentance, for his own former folly, What Profit hath a Man of all his Labour wherein he laboureth. 5. What ever be the kind of Labour that Men unrenewed, or estranged from GOD can ex­ercise themselves in, whether it be about Civil or Religious Im­ployments, the same is all alike unprofitable to them, as to the bringing about of any true Happiness or Contentment to them, and is both their Sin and their Misery, though they change their Labour never so oft, they can never find any Profit in it, their Plowing is Sin, Prov. 21, 4. and so is their Praying, Prov: 28.9. And therefore all will increase their misery: For this word where­by their pains of what sort soever are set forth signifies Perverse or wicked Labour, wearisome, and spending Toil and Travel. What Profit hath a Man of all his Labour which he taketh under the Sun? 6. There is no question to be made of excellent Advantage, and abiding Fruit to be had of that Labour which GOD's special Grace enables Men to take about things that are above the Sun, such as the Favour of GOD, and everlasting Blessedness: For, the question is only, What Profit hath a Man of all the Labour he takes under the Sun?

THe second Argument to prove the Vanity of Things earthly, and to wean the Hearts of Men from seeking Happiness in them, is here taken from the frail, and fading condition of man, who cannot abide long to enjoy these things, though there were some Profit in them, which he denied in the former Verse, and therefore they must be vain in order to his chief Happiness. And this he First asserts, while he saith, One Generation cometh, and ano­ther goeth: By one Generation he means the whole company of Men and Women living together at one time, as the word signifies, Psal. 12, 7. By the passing away of one Generation and the coming of another is meant, that all the Men now living are in a continual motion, departing away from their earthly Enjoyments, and that there is another Company coming up in their place to possess the same, and then to leave them to others again as the former did; so that none of them can long enjoy these things. Secondly, He doth illustrat this frail, and transitory condition of Man, by com­paring it with the more permanent condition of other Creatures, of which he giveth four Instances, with every one whereof Mans frailty is to be compared, that it may take the deeper impression. The first is of the Earth The Earth (saith he) abideth for ever, which is not to be understood as if this World were eternal, as Atheists desire. 2 Pet. 3.3, 4. For the Scripture is clear to the con­trary, Mat 24.35. 2 Pet. 3.11. But it is said to abide for ever because it shall remain fixed for a long time, as the Original word transla­ted for ever doth often signifie in Scripture, Deut. 15.17. 1 Sam. 13.13. even so long as time lasts, that it may be an abiding Stage, for Generations to go and come upon which duration of the Earth [Page 14] is a kind of Eternity in comparison of Mans short abode upon it, the consideration whereof may serve to diswade Man from seek­ing his Happiness in the Earth: For, however the Earth abideth very long; yet Mans abode upon the Earth is very short. v. 4: The second Instance to illustrat this frailty of Man, is of the Sun, who keeps a constant, orderly, and swift motion, toward the place of his rising and setting, and he is said to haste toward (or pant af­tor, as the word signifies) the Orient or place of his rising, because however his motion be no less swift toward the Occident, or place of his setting; yet his rising is most desired, and remarked by Men, but as for Man when he is once gone down to Death, he shall rise no more to the enjoyment of his earthly Contentments, Job 14.7.12, and therefore these are not to be sought after as his chief Happiness. Verse 5. The third Instance for the clearing the same purpose, is of the Winds, whose motions, although to us they are most uncertain, yet in all their changes they do con­stantly observe their Circuits or Rounds which are appointed them by him who bringeth them out of his Treasures, Psal. 135.7. Or­dering all their motions at his pleasure, Job 37, 12. And in some places of the World, makes them to keep such an uniform course, as Men may know whence they will blow at such and such Sea­sons: But as for frail and unconstant Man, he is like a Wind that passeth away and returneth not again to his place in the World, Job 7.7, 10. Ps: 78.37. Verse 6. The fourth Instance is of the Waters which keep their constant course, the Rivers runing to­ward the Sea, and yet the Sea never full, because the Waters are either drawn up thence into Vapours, and Clouds, to distill down upon the Earth, to water it, and fill the Rivers again, or else conveyed throw secret passages of the Earth, and Rocks to the Fountains and Lakes whence Rivers do arise; but as for frail Man he is carried away as with a Flood, Ps. 90.5. and never re­turns again to the enjoyment of his earthly Contentments. Ver. 7. Now that which is here spoken of the permanency of the Earth, and constancy of other Creatures in their motions, is to be under­stood [Page 15] of them in their ordinary course; For the Lord hath given proof of his Soveraignity in changing their course, making the Earth to tremble, Job 9, 6. the Sun to stand still in Joshua's time, Josh. 10.12. and go back in Hezekiahs time, Isai: 38, 8. The Ri­vers to run backward from the Sea, Ps: 114, 5. and the Winds to blow as it were out of all Arts at once, Job 1, 19. And howe­ver many excellent and useful Observations concerning the Pow­er, Wisdom, Goodness, and other Properties of GOD, may be drawn from all these Instances, considered in themselves, and by the help of other Scriptures where they are made use of as from the firmness of the Earth established upon nothing, Job 26.27. to admire the marvelous power of GOD, and be helped thereby to believe the most unlikely thing that he hath promised, Isai. 45, 18: &c. from the constant motion of that glorious Lamp of Heaven the Sun, to be helped to believe the constant faithfulness of GOD in keeping the promises of his Covenant to his People, Jer. 31, 33, 36. and 33.10. his Bounty, Ps. 84.11. and his speedy helping his People in straits, Mal. 4.2. And from his ordering the moti­ons of the Winds and Waters, to be moved to believe how easie it is with him to restrain and punish his Enemies; Ps. 65.7. Amos 9.6. yet these things are not to be here considered as intended in these Instances, which are only brought in to illustrate Mans frail and fading Condition, as being much more vain, uncertain, and inconstant, than that of the rest of the Creatures, and we may be the more confirmed that this is the intent of the LORDS Spirit, in setting down these Instances by considering that the Scripture doth frequently illustrate Mans frailty by these and the like simi­litudes. Job 14.7, 10. and 16.22. Doctr. 1. The whole com­pany of Men and Women that are upon the face of the Earth, are in a continual motion toward Death and Eternity, whatever they be doing, their course that way is never interrupted: And therefore as every Man in particular should look upon himself as being shortly to bid fare-well to all his earthly Contentments, ne­ver to meet with them again, that thereby his heart may be [Page 16] weaned from delighting in them as his Portion, that he may be moved to seek after that which will abide with him when he is gone out of this World, Luk. 12, 23. And in so doing may have true Comfort, considering that neither his Sufferings in this World can be long, 2 Cor: 4.17. nor his Combat with his spiritual Ene­mies, Rom. 16 20, nor shall he be long holden from the posses­sion of his Blessedness: Rev. 3.11. So likewayes should every one look upon another as passing away, whether they be his nearest Friends or Relations in whom he hath most comfort, that he may not idolize them, 1 Cor: 7: 31. or his Enemies that he may nei­ther envy their prosperity, Ps. 37.2. nor by fear of them be hin­dered in his Duty, Isai. 51.12, 13. seing himself and they also shall so soon pass away. For to convince Men of the Vanity, and In­sufficiency of all earthly Delights in order to their true Happiness, the Spirit of the LORD doth here by a word of the present time represent the whole company of Men that live together at any one time upon the Earth as in a continual motion, travelling a­way to another place, to make way for others who are to come up in their stead, One Generation passeth away and another cometh. 2. There will be a continual succession of one Generation to another while the Earth and Time doth last, that CHRIST may alwayes have a Bride, and a Seed to serve him in the World, the thoughts whereof, as they should move every Man so to serve his Gene­ration, as he may profit the succeeding, Ps: 145.4. so should they strongly divert him from pursuing the transitory Vanities of this Earth as his Portion and Happiness, that so he may not leave behind him the effects and memory of his Vanity, and Wicked­ness to be an occasion of Sin, or matter of Grief to the succeed­ing Generation: For as an Argument to perswade Men of the Vanity of earthly Delights, that so their hearts may be weaned from them, is this asserted that when one Generation passeth away another cometh. 3. So ravished are Men naturally with their pre­sent earthly Enjoyments, so forgetful of their Mortality, and the time of their parting with them, and so dull in the apprehension [Page 17] of such things when they are pointed out to them, that they have need of many Remembrancers thereof, and of much pains to be taken upon them, to stamp their hearts with serious Thoughts of the same; and so gracious is the Lord, that he vouchsafes all this upon them, as appears by his instructing them here (and else where in his Word) how to read profitable Lessons of this sort u­pon the Earth, the Sun, the Winds and Waters, which have more per­manency and constancy, than vain Man who seeks his Happiness in a momentany enjoyment of Things here. The Earth abides for ever, the Sun ariseth and goeth down, and the Windes whirle aboue continually, the Rivers run into the Sea, and thence return to the place whence they came, all which are here reckoned out to teach Man his frailty, and to illustrat to him his inconstant and fading conditi­on asserted in the first place, One Generation passeth away and ano­ther cometh. 4. The whole Creation keepeth that constant course of Obedience to their Maker wherein he set them at the first, and will continue so doing till he loose them from their work, so that Man cannot look any where among the Creatures, but he shall see them at their duty, except when he abuseth them, as it were con­trary to their Inclination, violently forcing them to serve him in his sin. Rom. 8.21.22. This should convince him of his sinful­ness, while he beholds all the Creatures so speedy and constant without wearying at their duty, and himself so fickle in what is good, so frequently out of his duty, and acting contrary to the Law given him, and the strength and Grace allowed upon him: For, here the four principal parts of the World are brought in constant­ly at their duty, to illustrat Mans Vanity who forgets his Frail­ty, and so hardneth himself in the pursute of vain Things which he cannot long enjoy as his Portion. One Generation passeth, &c. but the Earth abides for ever. The Sun also, &c. 5. So spiritual a frame of heart should a Child of GOD intertain, that he should be still making some spiritual use of these visible things which do most commonly offer themselves unto his view, and particularly so mindful should he be of his Mortality, and the frailty of his [Page 18] earthly condition, that he should not only read the same upon these creatures which are more fading, and offer themselves to his view only at certain Seasons, Ps. 103.15. Jam. 1.10, 11. But also upon these that are more permanent than himself, and offer them­selves continually to his consideration, for, so doth the Spirit of God here teach Man, by this Divine Preacher to make a Spiritual use of, and particularly to mind his Mortality and Frailty, by this, that the Dust he treds upon is more durable than he, the Sun, Winde and Waters are more constant in their course than he.

THis Verse contains two further Arguments to convince Men of the Insufficiency of all earthly Delights to make them truely Happy; and so to prove them vain who seek Happiness in them: The one is, that all these Earthly Things being sought after as a mans chief good, are full of Labour, to wit, to the man that labours about them, he finds nothing by them but Toil and Weariness, which spends him and makes him faint, as the word signifies; and this spending labour is so great, that neither he that takes it, nor any other can sufficiently express it. The other Argument is, that these things about which man doth thus labour, when they are enjoyed by him so far as can be, do yeild him no true satisfaction at all, which might compense his wearisome la­bour in seeking after them; and this unsatisfaction he doth in­stance in two of the outward Senses, whose Objects are most va­rious and delectable of any other, and yet they remain still un­satisfied: Now these two are put for all the Senses, and the Senses are ordinarily in Scripture put for the Faculties of the Soul; especially the Desires and Delights thereof. Psal: 25.15. 1 Joh: 2 16. Which can never be satisfied with any earthly thing. And if we joyntly consider the Preachers two former Ar­guments, [Page 19] to wit, that there is no true profit in these earthly things, and that man hath but a short abode with them, together with the two here made use of, Namely, That it costs a man unspeakable Toil and Weariness in Labour, before he attain to these things, and when he hath attained them so far as is possible, they yeild him no True satisfaction; we cannot but assent to that which he asserted in the entry to be proven, that all earthly things are Vanity in order to the making of Man Happy, and Man is vain in seeking Happiness in them, neglecting the Study of reconciliation & Fellowship with God, and of living in his Fear and Obedience for intertaining that Fellowship. And the substance of both these Arguments contained in this Verse, is plainly held forth by the Spirit of God expostulating with his people by Isa. ch: 55.2. Doct. 1. Men that seek their Happiness in any created things whatsoever, shall meet with nothing in them, or in their endeavours about them, but exceeding great Toil, and so much Weariness to Holy and Spirit, as all the comfort they can reap by these things, shall not be able to compense, the Lord so disposing, that this spend­ing Labour of Man may be an Admonition to all of their Folly, in seeking Happiness in these things; a powerful Motive to some to change their way, and seek their Happiness where the word discovers it to be, Isa: 55.2. Psal▪ 22.1, 2. Joh: 17.3. Eccles: 12.13. And to others who will not do so, a just Correction of their Perverseness, and an earnest of their endless vexation: For here the Spirit of God shews expresly what the man that seeks after any created thing as his chief Good, shall find for his so doing, All things are full of Labour. 2. Such is the natural perverseness of every mans Heart, before the Lord make a change upon him, that though he cannot be moved to take the least pains for his Souls Happiness, Prov: 6.10. (the advantage and sweetness where­of is unspeakable 1 Cor. 2.9.) But doth esteem the easiest and sweet­est Duties of Religion intollerably painful, Mal. 1.13. Yet will he spend and waste himself in pursuing perishing Trifles, by so much toilsome Labour, as neither himself nor any other can suf­ficiently [Page 20] express, for so saith the Spirit of God here, speaking of that painful Labour which men take about earthly things, Man can­not utter it. 3. However natural Men while they are pursuing after Earthly Contentments as their chief Good, do foolishly imagine, that if they had some further measure of them, they would then be satified. Luk. 12, 18, 19. Yet such is the curse which the Lord hath put upon all Earthly things sought after as a Mans best portion, that his unsatisfaction after attainment of them, is no less then it was in the pursuit, but rather still grow­ing, as Thirst doth in some Distempered Persons, by Drink­ing. Till lost Man close with God reconciling himself to him in Christ, till he in some Measure by Faith see him reconciled, and hear the joyful sound of his Spirit, speaking pardon and Peace through the promises, had he never so great plenty of sensible de­lights, in themselves never so ravishing, this may still be truly said of him, The eye is not satisfied with seeing, nor the ear filled with hearing. 4. All the toil and wearisome Labour that unrenewed Men have in pursuing Lying Vanities and all the unsatisfaction, and Loathing, they have in the enjoyment of them, doeth never a whit divert them from spending themselves yet further, in the pursuit of such things, till once the Lord let them see better things worthy of their Spirit and pains, and incline their Hearts to pursue these: for here the Spirit of the Lord sets forth every unre­newed Man, as it were still Gazing upon unsatisfying Objects, and still harkening greedily to the voice of Satans Temptations, and his own corruption perswading him, that there is Happiness to be found in these things. Although he find unspeakable weari­some Labour in his pains about them, yet he still Labours that way, and his Eyes and Ears are bent upon them, though it be thus with him, his Eye is not satisfied with seeing, nor his Ear filled with hearing,

THese words contain the fifth Argument to prove that Happi­ness cannot be had in things Earthly, and therefore that mans endeavours to find it in them must be Vain, the force of it is, that as all who have formerly sought after contentment in the Creatures, neglecting the Study of Reconciliation and Fellowship with God have met with nothing but much Toil and Vexation without any true satisfaction, as hath been shown in the former verse, so is it the constant Determination of God, that it shall fare the same way, with all that shall try the same course, neither shall any now living, or that are to live afterward, find any new thing in these earthly delights. Both the Idols whith men can pursue, (cal­led here, the thing that hath been) and the Courses they can take for attaining to them (called, that which is done) being the same for Substance, with these which have been before. ver. 9. And the more to convince men hereof, He puts it to the Conscience of every one to condescend (if they can) upon an instance to the contrary, while he saith, is there any thing whereof it can be said, See, this is New? Importing it impossible to show any such thing: and because every man seeking his Happiness in this Earth, is strongly Apprehensive of better success in his way, than these have had who lived before him, the Preacher doth again assert the contrary in the close of ver: 10. So that his denying any thing to be new under the Sun, and affirming that whatever is now hath been already, is not to be understood of things Spiritual and Hea­venly, such as are the new Works of God in the second Creation, about the Conversion of Sinners, which are all new. 2 Cor: 5, 17. Nor of the Mercies of the Lord daily renewed to his own Lam: 3.22, Which though they be the same for kind and substance [Page 22] with what have been before, yet have they still a new Relish and Ravishing sweetness to the Souls of his People. Ps: 20.3. As if they had never been before. Nor is this to be understood, as if there were not new wayes of Dishonouring God daily invented by Satan, and mens Corruption, Judg: 5.8. and new Aggravations of mens Sins daily multiplying. Jer: 2.10, 11. &c. Neither yet as if Solomon had thought that there were not after his time many new and strange things to fall forth in the future dispensations of Gods Grace and Providence. Jer: 31.22. Nor can the expression be understood, of lawfull Arts whereof some had been newly invented before Solomons time. Gen: 4, 21, 22. and others have been for the great advantage of humane Society found out since his time, as experience showes. But thir expressions are to be understood according to the Scope, and subject matter in hand: As. 1. That there is no new earthly delight to be found out by man, beside one of these three Idols, Pleasure, Profit and Honour, which the men of this World have always since the beginning been Worshiping. Nor 2. Any new course to be found out for attain­ing these, the like whereof for substance, and no less effectual for the end, hath not been essayed before, of both which the Preach­er giveth instances afterward. Nor. 3. Any new success of these courses to be expected, but the same disapointment and vexation of Spirit, which men have found of old in pursuing these same Idols after the same manner, whereof he spake in the former verse. And this Argument to reclaim vain Man from his sinfull courses is the same in substance, with that which the Lord by his Pro­phets frequently makes use of with his People, taken from the disappointment and vexation their Fathers had found, to deter their Children from their Profane and Idolatrous courses. Jer: 16, 1 [...]. and else where [...] [Page 23] conceit of their own Wit for effectuating their woful designs, as if they had found or could yet find out new ways of attain­ing to their Idols, and could make their contentment in things Earthly so full as never any did before, nor shall easily do after them; for, the words may be safely taken for a refutation of such imaginations in Men who as it were think the former ages have been short sighted in the matter of finding out Happiness in things Earthly, and that now they will easily find out new and more excellent delights, and new and more effectual wayes of attaining to them, in all which they are here by the Spirit of God contradict­ed, while he saith, The thing that hath been it is that which shall be, and that which is done is that which shall be done, and there is no new thing under the Sun. 2. Whatever new delights Satan and Mens corrupt Hearts may propose as attainable, and whatever new ways of dishonouring God they may invent for attaining to these Idols, yet men shall be sure to find all the Earthly de­lights they can pursue, and all the courses they can invent for at­taining to them, the very same with these that others have fol­lowed before, unsatisfactory, and having a sting in their Tail: so that men following their lusts, are but pursuing the old Shadow, which many thousands after their weariness in the like pursuit have found to be such; they are but licking up the old vanity, which the burden'd Consciences of wicked men who lived before have, at least under trouble, and at Death, cast up with much pain and loathing, for in this sense, there is no new thing under the Sun, how strong soever mens groundless appre­hensions be to the contrary. It hath been already of old time which [...] before us 3 In order to the true contentment and solid sa­ [...]ion of mans Soul, it is requisit that there be a newness, [...] [...] [Page 28] as some Happiness to themselves, for, of this they are here threat­ned to be deprived. There is no Remembrance of former things, neither shall there be any Remembrance of things that are to come, with these that shall come after. 4. This Oblivion of Men and their Acti­ons, which the Lord threatens as a punishment of their forgetting things necessary for his Glory and their Souls Good, and of their imagining Happiness in so vain a thing, as other Mens remem­bring them and their Actions after they are gone, should wean their Hearts from Earthly Contentments as their portion, and make them Study by all means to be of the number of them whose Memory is Blessed. Prov: 10 7. And who shall be with God and His Saints, in Everlasting Remembrance. Ps: 112.6. For, As an Argument toward this Scope, is this here brought in. There is no Remembrance of former things, neither shall there be any Remem­brance of things that are to come, with those that shall come after. 5. Let Men weary themselves never so much in going from one thing to another seeking after an Earthly Happiness, the Lord hath determined to blast all their Enterprises, and to oppose him­self to them in every course they can take for their satisfaction, be­side the Study of Reconciliation with himself, and living in his Fear and Obedience; for after he hath disappointed them all a­long their Life, of desired satisfaction in their several Idols, as is expressed in the former Words, he declares here, that he re­solves also to cut off that which they imagined to have after Death. There is no Remembrance of former things, neither shall there be any Remembrance of things that are to come. 6. If Man did Re­member the former Courses that others have taken for attaining satisfaction in things Earthly together with the sad dissappoint­ments that God hath made them to meet with in their way, where­of they may be kept in Remembrance, by the Study of the Scrip­tures, and Observation of Providences, they might thereby be keept from looking upon any Earthly delight, they can propose to seek, as if it were new, and from imagining to fall upon any new course which may prove more successful for attaining to it, [Page 29] than hath been taken by others before, who have been all disap­pointed; for, as was touched in the Exposition, this verse may be taken for a Reason of that which is supponed in the former Argu­ment, to wit, that Men apprehend a newness in their Idols, and that they may fall upon new and more effectual wayes of attain­ing to them than others have done before, this I say may be taken as a Reason of their so doing, even Mens forgetfulness of what is past, Importing that if they did remember Gods dissappointing others following the same Idols, in the same way that themselves do, this Remembrance of former things might be a mean to divert them, from insisting in that way, but now they look upon their Idols as if they were new; for there is no Remembrance of for­mer things, and others also will go on the same way, because nei­ther shall there be any Remembrance of things that are to come, with those that shall come after.

HEre is the Seventh Argument, taken from the Preachers own Experience, the sum of it is, that after his most painful and Serious Study, to see the utmost that Mans wit could attain unto, for the bringing about of any Happiness or true contentment to him, while his affections are not set upon things which are above, he had found by Experience that all comes to nothing but disap­pointment and Vexation. And that this Argument from his Ex­perience may be the more forceable, he doth first, hold out seve­ral considerations of himself and his Study, to add weight unto it. As. 1. That he was advanced both to Ecclesiastick and Ci­vil Dignity, and that over the People who were the only Church [Page 30] that God had in the World, and so was not only obliged to this Study, that he might profit the Church, he being called to be a Preacher, but singularly fitted with many Advantages for fur­thering himself in his Studies, he being a King, and that in Jeru­salem. Verse 12.2. That this Study of his was not by constraint, but that his Heart was applyed and strongly inclined to it, He gave his Heart unto it. 3. That his inclination was followed with Variety of pains, one degree of diligence being added to ano­ther in the use of all means for attaining to clearness in this great question wherein true Happiness doth consist, he gave his Heart to seek and search. 4. That this his Study was guided and ordered by that habitual Wisdome which God had given to him in an ex­traordinary measure, above all other Men. 1 Kings 4.29. 5. That in this acurate enquiry of his, none of the Creatures, or Works of God about them, that might in his apprehension con­tribute any thing for making Man Happy, had escaped his con­sideration. And next he doth hold forth two Experimental Ob­servations of his, as the result of this his most painful and acu­rate Study. 1. That this painful and Laborious way of acquir­ing any measure of right and sound knowledge, is imposed by the Lord upon Man to be a humbling Exercise to him, as the Word translated Sore travel signifies, the more to convince him of his natural Misery. Verse 13. 2. That upon a serious Survey of all these Works of God which he had been Studying, he had found that Man, Living out of Fellowship with God, can find nothing by them but disappointment, or emptiness of satisfaction which is Vanity, and a gnawing of his Conscience, or feeding of his Soul upon the Winde which is the Vexation of Spirit here spoken of. Verse 14. As for the time when Solomon hath been Exercised in in this painful Study here spoken of, it may be either referred to the time of his defection, and estrangment from God, when he was imploying his wit (which even then remained with him Eccles: 2.9.) to the utmost for finding out an Happiness, beside fellow­ship with God, and so it makes to his proposed scope, seeing he [Page 31] is now a penitent sadly reflecting, and at direction of the Spirit of God, passing sentence upon his former follyes: Or this pain­ful Study of his, may be referred to the time of his nearness to God, whether before his defection, or after his recovery from it, and so the purpose agrees no less to the same Scope, considering that his end in that Study, was to see what Mans wit could at­tain unto, in or about the Creatures, for making him truly Hap­py, that so he might the more effectually convince his own, and the Hearts of others, of Vanity in seeking Happiness that way. Beside what was observed from Solomons description of himself verse. 1, We may hence Learn. 1. The eminency of a Mans place and Employment whether Ecclesiastick or Civil, as also the dig­nity and priviledges of the People over whom he hath Charge; should be so far from making him slack and negligent in pains for bettering of his Gifts, as if his measure of these were sufficient already, seeing he is so employed; that on the contrary, the consideration thereof should stir him up to the greater pains and diligence, that he may Grow in Abilities, for the more faithful and successful discharge of his Employment, for, the considera­tion of Solomons Office in the Church and State of Jsrael may be looked upon as here mentioned by him, as a special motive to that exceeding great Diligence afterward described, I the Preach­er was King over Israel in Jerusalem. 2: As these who have a cal­ling to point out the way of Life and Blessedness to others, and to disswade them from following Lying Vanities, should Labour for the Experimental knowledge, and feeling of the Power of the truths they deliver themselves, that with the greater affecti­on and confidence, they may speak them to others; so when the Lord sends Preachers who may in Charity be Judged to speak from their own experience, People may take advantage of the consideration of the Messenger, to move their own Hearts to re­ceive the truth, with a special measure of attention and reverence; for, here Solomon draws an Argument to gain weight to the truth from his own Experience who Preached it. I the Preacher [Page 32] gave my Heart to seek and search out by Wisdom. &c. 3. Although these extraordinary, and Infallibly assisted Men who Wrote the Scripture, had much of the minde of God revealed to them im­mediatly, and without their pains and Study for acquiring the knowledge thereof. 2 Pet: 1.21. yet were they not exeemed from ordinary pains, but rather called to more than ordinary Diligence, for further clearing to themselves, and confirming of their own hearts in the Faith and Experimental knowledge of these truths, so immediatly revealed, and for acquiring the know­ledge of other truths, see. 1 Pet. 1 10. Which both warrants and oblig­es, ordinary Ministers, not to spare their pains, for profiting in know­ledge, and edifiying the Church of God; for even this extraordinary man, Preacher and King in Jerusalem, gave away his heart, to seek and to search by wisdom. 4. The Lords People should be so far from disapproving the pains, and study of Ministers, or disliking the message which by much labour and premeditation, is fitted for them, as Enthusiasts do, such pains being commanded, 1 Tim. 4.13.16. and having the promise of a Blessing, Prov. 10.4. that by the contrary these Lessons which are the fruit and result of much serious diligence in the Preacher, should be received with the more attention and acceptation by the Hearers: For, so doth Solomon here commend the Purpose in hand, and labour to gain Attention and Respect to it by this, that it had cost him so much pains and study in the acquiring of it. I gave my heart to seek and search out by wisdom, &c. 5. They that would grow in that know­ledge which may be profitable for their own Souls must give their Hearts away to the study of it, by diverting their minds frequent­ly from other Studies, and labouring to get their Hearts in love with that knowledge they aim at, as conducing to their Hap­piness, so will the whole Man concur in the study to which the Heart is applied, Pains will be sweetned, and Success will be cer­tain, Prov. 2.2. &c. for this course did Solomon take, and I gave my heart saith he) to seek &c. 6. For attaining to that knowledge which may be profitable for the Saving of a Mans Soul, there [Page 33] must be variety of means used, such as bending of the Wit in searching of the Scriptures and meditating upon them, Prayer to God, and use making of all the helps we can have from o­thers for encrease of our knowledge, adding one degree of dili­gence to another, even when after many Essayes there remains unsatisfaction with the measure attained, and the whole course of a Mans study in the use of these means must he so ordered, as his imploying of divine Help, and consulting of the Scriptures, may ordinarly go before the use of other means: For, the former of these two words here used to express Solomon's pains in Seek­ing, signifies a Mans own secret Diligence, which is especially Pray­er and Meditation, the other signifies to ask the help of others, and likewise an orderly disposing of his pains in his Study. I gave my heart to seek, and to search out, &c. 7. As the Lord doth not be­stow at once, all that measure of true and sound knowledge, which he intends to give to his Children, but lets it out by little and little, so one degree or measure of the same is the best guide to direct a Man in seeking after more of it, in so much as none can move to any good purpose in the study thereof, till they be first prevented with the free gift of some measure of that knowledge, it being that only which makes them capable of further, 1 Cor. 2.14. and sets them upon the fittest means of attaining thereto, Eccles. 10.10. For, here it is clear, that Solomon had one degree of his Wisdom before another, and that the Former was his guide in seeking after the Latter. I gave my heart to seek and to search out by wisdom. 8. The greater measure of knowledge any attain unto, they will be the more desireous of more, the more acurate, and serious will their search be, and the greater their pains after a far­ther measure thereof: For, Solomon did not satisfie himself with that very measure which God gave him 1 King. 4.29. But gave his heart to seek and search one by wisdom. 9. There is nothing which God hath made, or doth, neither any thing which he ordereth, or permitteth to be done, but it deserveth Mans serious thoughts, as that from whence he may learn something for his profit: the [Page 34] study of the Creatures will not only instruct him what is for the preserving, or recovering of his natural health, but also proclaim to him the glorious Properties of his Maker. Ps. 19.1. Rom. 1.20. The study of humane Affairs may teach him what is for the advantage of his worldly Estate, yea even the greatest miscarria­ges in the World may afford him either matter of caution to be­ware of the like, 1 Cor. 10 6. or of Praise that Men are restrain­ed from miscarrying further, Ps: 76.10: or of Comfort that God is bringing good of it. Isai. 10.7, 12. For, Solomon did give his heart to seek and search out by wisdom, concerning all things that are done under the Sun. 10. That the Children of the Lord may be the better content with their Portion, the more taken up with their Happiness in fellowship with him, and may be the more able to convince others of their folly and madness in seeking Happiness elsewhere, they may lay out their wit sometimes in considering what Happiness, the Creatures and humane Endeavours about them can yeild, still putting the same in the Ballance with what is to be had in Communion with the Lord, that so comparing Christ the true Apple-tree, with the Trees of the Wood, His Fruit may be the sweeter to their taste, and comparing the excellent knowledge of him, with what may be known and injoyed of other things, these other things may become Dross and Dung in their esteem: For, we may safely consider Solomon here expressing himself to have laid out his Wit and Pains to see what Happiness is to be had in the Creatures, that so he might the more heartily cleave unto that better Part which he had chosen, and the more effectual­ly convince all others of their folly in troubling themselves about many other things. I gave my heart to seek and to search out concerning all things under the Sun, &c. And behold All is Vanity, to wit, in comparison of that solid Happiness which is in fellowship with the Lord. 11. Fallen Man cannot recover the least degree of his lost Perfection, without exceeding great toil and labour, and this the Lord hath imposed upon him to make him the more sensible of the greatness of that Ruine that is come upon him, especially [Page 35] his understanding by the Fall Eph. 4.18. to correct him for his folly, in imploying his wit about things needless or sinful, Luk. 10, 41. and to make him long for that state wherein the study of things truly Excellent shall be his delight and satisfaction. Ps. 17.15 For, now the study of Knowledge is a sore travel which God hath given to, or imposed upon the Sons of Men. 12. Whenso­ever Man finds pain and travel in seeking after the knowledge of these things which he is called to study, he should mind what is Gods great End in so disposing, even to exercise him by put­ting him to humble wrestling with himself in Fasting and Prayer, for so the word sometimes signifies, Est. 8.21. Dan. 10 12. As the best way for him to be rid of Anxiety, while his Study is pain­ful, and his Success seems small, and so to work his Heart to submission as the same word is rendred Gen. 16 9 and so likewayes to fit him for Gods answering of his pains, which is also in the signification of the word Exod. 15.21. with a further degree of light, as the fruit and blessing of his pains, and stir him up to an­swer the Lord with thankfulness for any measure of assistance he hath: For, saith he, this sore travel hath God given to the Sons of Men to be exercised, or to be humbled thereby or answered there­in: 13. However Man looking only upon a part of the works that are done under the Sun, (as for example, his own prospe­rous times, and imaginary delights, and not upon the miseries incident to him, and the Lords frequent crossing and disappoint­ing of him in his designes) he may have golden Dreams of some piece of Happiness in his earthly Delights, and so forget his shed­ing with them, as he is ready to do, Deut. 32.29. yet upon a full and serious Survey, of the whole together, so far as they may be seen, he may be brought to see All Vanity, and himself the greatest Vanity of all others, in that he mistakes the right way to his true Happiness: For when Solomon had seen all things under the Sun, he concluded, All is Vanity. 14. If Men had only disappoint­ment of their hopes to look for, while they neglect the New and Living Way to Felicity, and seek their Happiness in vain and sin­ful [Page 36] Courses, their Misery were the less; but beside this, they shall find the Issue of their course, to be an eating up and gnawing a­way of their Spirit, and that they have been feeding upon the wind, while delighting in Things earthly as their best portion. For so much is clearly held forth, in the signification of the Ori­nal words, All is Vanity and Vexation, or gnawing away of the Spirit, or feeding upon the wind.

THese words contain the eighth Argument to prove that Hap­piness cannot be had in Things earthly, and particularly that Mens natural Wit stretched to the outmost in the study of all things under the Sun for attaining thereto, can bring him nothing but Disappointment and Vexation. The Argument is taken from the impotency and insufficiency of all the Creatures, and of all humane endeavours about them, to restore Man to that primitive Integri­ty of his Nature and Actions, which he enjoyed before his fall, and to restore to him these Perfections which he lost by it, (while he saith, That which is crooked cannot be made streight, &c.) And this the Preacher sets forth in two expressions, the first is that which is crooked cannot be made straight, the meaning of which is that that original perversness, and contrariety to the mind and will of God which is in Mans nature, and appeareth in all his Actions, cannot by all the vertue and force that is in the Creatures, or the wit of Man unrenewed, employed about them, be recti­fied or ordered, (as the Word made streight signifies) accord­ing to the right Rule, the will of the Creator. The second is, that which is wanting cannot be Numbred, the meaning of it is, that these spiritual defects, or privations (as the Word wanting signifies) which are come upon Man by his fall, cannot be so much as known to Man by his natural wit, or Numbred out to God who only can supply them, much less can they be supplyed by Man [Page 37] himself, untill he go out of himself to God in Christ, who makes crooked things streight Isa: 40.4. and supplies all that is wanting to his People Phil: 4.19. And therefore Man cannot expect Happiness in things Earthly, by all his Endeavours about them. Hence Learn. 1. Before Men get grace to choice God in Christ for their portion, and so be made new Creatures, there is nothing but Crookedness, and contrariety in their nature and Actions to what is truly good and right in the sight of God, their under­standing is crooked, so as it cannot discern things spiritual. 1 Cor: 2.14. And hath upon it strong impressions contrary to the truth Gen: 6.5. their will is crooked in regard of its aversness both from Passive and Active Obedience to their maker Jer: 31, 18 & 18.11.12. And that the full Bensill of it is toward that which is contrary to God Eccl. 8, 11. Jer: 17, 9, Their affections are crooked in so far as they Loath and weary of what God approves and com­mands Mal: 1.13. They love and delight in what he abhorrs Isai. 66.4. Whence it is that every step of their walk is a turning aside to their crooked wayes Ps: 125.5. Yea so wholly crooked and perverse is every natural Man, that the more straight he be in regard of External Righteousness, the more crooked he is in Gods sight in regard of his Pride, in not submitting to the Righteousness of Christ. Rom: 10.3. for it is mainly of that ori­ginal perverseness of Mans Nature, which makes all his Actions crooked and contrary to the Rule, wherof the wise Man speaks here, supposing it to be in all Men naturally, while he saith, that which is crooked cannot be made streight. 2. There are not a few things wanting to fallen Man considered in his Natural E­state, he wants Life. Eph: 2, 1. he wants Health Is: 5.6. he wants Food Luk. 15.17. he wants Rayment Rev: 3.17. he wants the Sight and feeling of his wants Ibid. he wants desire to have them supplyed John 5.40. Yea he wants the Art of numbring out his wants to him that can supply them: For, this is the other branch of his woful case, That which is wanting cannot be numbred. 3. The rectifying of this crookedness of mans Nature and Acti­ons, [Page 38] and the supplying of his innumerable spiritual wants, is a Work that surpasseth the Power of all the Creatures, and con­sequently requireth a creating, infinit Power for the doing of it Eph. 2, 10. Only the infinit vertue of Christs Death can Crucily the old Man, and make the sinner a new Creature Rom. 6 4. which is to make streight that which is crooked, only he whose understanding is Infinit, who numbers the Stars Psal: 147.4. and hath in him all fulness Col. 1, 19. knows the number of our wants, and can supply them all, for, it is in reference to the vertue of all the Creatures, improven to the utmost by the wit and Power of Man, that Solomon thus speaks that which is crooked cannot be made straight, and that which is wanting cannot be numbred 4. As Mans Original perverseness, and his innumerable spiritual necessities, is an ancient Doctrine, which hath been in some mea­sure manifested of old to the Church of the Jews, so the know­ledge, and sensible uptaking of the same, is absolutly necessary for fallen Man, in order to his recovering of his lost Happiness, as that without which he can never prize nor make use of the re­medy of his woful condition, for, Solomon here doth clearly Branch out Mans natural sinfulness, while he saith that which is crooked cannot be made streight, and that which is wanting cannot be numbered. And by his so doing supposeth a necessity that every Man must know and be sensible hereof, before he can take the course for remeeding of it, which he points out afterward. 5. E­very Man that desires to be truly Happy, should labour to be so sensible of the Perverseness and Crookedness of his Nature and Actions, of the multitude of his spiritual Wants, and the difficul­ty of rectifying the one, or supplying the other, and so desireous to be set upon the way of attaining to the same, that every thing which may not be made some way subservient to these ends, the rectifying of the Crookedness of his Nature and Actions and the supplying of his spiritual Necessities, the same should be looked upon by him as not only contributing nothing to his true Happi­ness and Contentment, but also as full of Vexation, and encreasing [Page 39] his Misery, seeing thereby his greatest evil is not removed, nor his greatest defects supplyed; and consequently he should look upon every thing that may serve for attaining to these ends though his corrupt Nature were never so unwilling to endure the same, such as the discoveries of Sin, and threatnings of Wrath that are in the Law, Rom. 3 20. and 4 15. that new and living Way of mak­ing use of the Blood and Righteousness of Christ revealed in the Gospel, Heb. 10: 20: to which no Man inclines to submit. Rom. 10.3. yea Crosses and Afflictions themselves, Heb. 12.10. as so many desirable means of advancing him toward his true Happi­ness: For this Verse may be safely looked on, as a reason of that sentence past in the former, upon all earthly Delights and humane Endeavours for contentment in them, to wit, That by them all, that which is crooked cannot be made streight, and that which is wanting cannot be numbered, the force of which reasoning is this, That which cannot serve for making streight Mans corrupt Nature, nor for numbring out, far less supplying his spiritual Defects, cannot serve for making him Happy; but none of these things wherein Man naturally places his Happiness, nor all the essayes of his wit and power for attaining it in them, can do any thing in this Work, and therefore they can do nothing toward the making of him tru­ly Happy. 6 However unrenewed Men do strongly imagine, their crooked Nature and Actions to be streight, and conform to the Will of God, that they can love God with all their Heart, and obey him acceptably, Mat. 19 20 and so do perswade them­selves, that they have no spiritual Wants to mourn for, Rev. 3.19. but only matter of Praise, because of the multitude of their spiri­tual Recepts Luk. 18.11. Yet the more renewed a Child of God be, and the greater his spiritual Gifts are, the more sensible he is, of the Crookedness of his Nature and Actions Rom. 7. and of the innumerable multitude of his spiritual Wants and defects Ps. 19.12. For this verse may be looked upon as the very sad Regrate of Solomon, a Man very far advanced in Renovation, and endued with many eminent perfections, concerning the per­versness [Page 40] of his own, and others Nature and Actions, the multi­tude of his and their spiritual Wants, and the weakness of hu­mane rPower to rectify the one, and the inability of humane Wit, to reckon out far less to supply the other, that which is Crooked cannot be made streight, and that which is wanting cannot be numbred.

THe preacher giveth here a second Instance of the weakness and Insufficiency of Mans Wit, as it is Exercised especially about things Morall, or the practical affairs of Men, to direct him how he may recover his lost happiness, the sum whereof is that himself after much pains taken to see how far a Mans wit, without the special Illumination, and conduct of the Lords Spirit, can possibly lead him right, and how far it ordinarly leads him wrong in reference to the matter of his true Happi­ness, he had found the Issue to be nothing else but Vexation and sorrow, instead of true contentment. And this may be taken for the Ninth Argument to prove his Scope. Now that this Instance from his own Experience, may have the more weight, he doth first show how he did acquire it, not by a slight and careless inquiry, but by his most Serious communing or deliberating with his own Soul. Secondly he showes what Advantages or Furtherances he had, to fit him for profiting in his Study, and did reflect upon, for his encourag­ment therein, to wit. 1. Much Worldly Greatness such as Riches, Honour and the like, for however most abuse these things, yet [Page 41] it appears that he made them his encouragment in his Study. 2. Rare inward qualifications, such as Wisdome, which being consider­ed comparativly, made him to excell all that had been before him; or (as it is in the Original) before his Face in Jerusalem: And ex­perience of Wisdome, and knowledge, which is acquired by ob­servation of particulars and bringing of knowledge to practise. Thirdly he specifyeth the Object of this Serious Study of his, to which he did apply his heart being incited by these Advantages. And that was. 1. To know Wisdome, whereby cannot be meant his Study of saving knowledge, as a renewed Man, for that Study could not be censured as he doth this in the following words, that it proved Vexation and encreased his greif; seing him­self had declared Prov. 2, 10. and 3.17. that that Study brings much Pleasure and Peace to the Soul, but by this Wisdome which he Studied to know, is meant, the wisest of these courses, that the wit of a Man unrenewed, and destitute of the speciall guidance of Gods Spirit, can sett him upon for attaining Happiness, espe­cially the Exercise of his wit in the Study of Morall vertues, such as Equity, Charity, Meekness, Temperance and the like, al­though even this Wisdom as he Studied it, was subservient to his progress in saving knowledge. 2. His Study was to know Mad­ness, and Folly, whereby he doth not mean that he studied to know the case of these, who are deprived of the Exercise of natu­ral Reason, seeing such are often very free of Vexation, nor doth he speak here of his Sudy, of the Wickedness and perversness of his own Heart, in order to the mortifying thereof, because that Study also is Blest with much Peace, and quietness of Spirit: But by this Madness which he Studied to know, is meant, these violent sinful courses (such as oppression, unjust conquest and the like) which Men take for attaining to Worldly Riches, and Honours, and wherein wicked Men use to Glory, as if they were renouned by them, as the Word signifies, and by Folly these sensual and Beastly pleasures whereunto Carnal Men give up themselves: He studied the outmost in both these courses, which [Page 42] might seem to promise, or bring about any Happiness to Man, and this he did that he might the more effectually convince all, that true Happiness was not to be found in these wayes. And Fourth­ly. He passeth the same Sentence and censure upon these courses which he did upon the former. viz. that the outmost that any Man neglecting the Study of Reconciliation with God in Christ and of Living in his Fear and Obedience can attain unto, whe­ther in the Exercise of Moral vertues, or by giving himself up to the satisfaction of his Fleshly Lusts, shall be so far from bringing him true Happiness and contentment of Spirit, that on the con­trary, it shall Eat up his Spirit and (as the original word signi­fies) consume it with Vexation at Last. From this purpose Learn. 1. They that would reclaime Sinners from pursuing their Hap­piness in things Earthly, must not think it sufficient to inlarge themselves in General Doctrine proving that all Earthly things are Vain, and unable to bring about Mans Happiness, but must give particular instances of them, especially of these things wherein the greatest show of Happiness is, and wherein Men do most diligently pursue it, and must Labour to convince them of the Madness and Folly of their way in pursuing of it in these, seeing that Doctrine which Men will be pleased with in the Ge­neral, they will not willingly apply to themselves in particular 2 Sam: 12.5. For after that Solomon hath by many Arguments in the former words proven in General the Vanity and insufficiency of all the Creatures, and Humane endeavours about them, to lead Man to his true Happiness, he doth here, and in the three verses immediatly preceeding, give particular instances of these courses which have taken up the best of natural Men, wherein they do most strongly apprehend their Happiness to be, and do most eagerly pursue it, to wit, the Study of the Workes of Crea­tion and Providence, of which the former instance is given, and of things moral and the practical affairs of Men, whereof this is mainly to be understood I communed with my own heart, saying, Lo &c. 2. They that would make progress in the Study of that know­ledge [Page 43] which may be profitable for themselves and others in order to the attaining of true Blessedness, as they must be much in con­sulting of the Word Ps: 119.24. And of the Spirit, for light John. 16.13. And of others also who can give them information in that way Jer. 50, 5. So must they not neglect to Commune with their own Hearts, by putting them to ponder what the Word holds forth for their direction in that way Luk. 2, 19. To bring to remembrance what they have formerly Learned of it Rev: 3.3. To consider the wonted Goodness of God to them which may engage them to walk in his way Ps: 77.6. &c. To find out Grounds of comfort against their discouragments. Ps: 4, 4. And frequently to consider the hazard of mistaking the way, or sitting up in it Heb: 4, 1 For, Solomon while he was upon such a Study, as doubtless he made use of other Means, so he was often speaking with his Heart, as the words are in the Origi­nal, which are here translated I Communed with my own Heart, and the subject of his Communing with his Heart, was the same with that spoken of in the Scriptures cited, as will appear by comparing them with the present purpose I Communed with my Heart, saying, Lo I am come to great Estate. &c. 3. As there are some of the Lords dearly Beloved People, upon whom a very small Portion of the things of this present Life is allowed, that they may esteem the more of better things, and may be taught to trust God with their daily Provision Luk. 16.20. So it pleas­eth him to multiply and make exceeding great as the Original Word here signifies, the outward Estate of others dear to him, that all may know what he can do to his own, and would do to all of them if it were for their true good Ps. 84.11. For, here Solo­mon acknowledgeth he was come to a great Estate, 4. However Mens proud Reflections upon, and vain Boastings of, their re­ceipts and gifts, attributing all to their own Wit, be a detestable Sin, and often a Fore-runner of their being deprived in Wrath of these things Dan: 4.30. Yet it is both Lawful and necessary for the Children and Servants of the Lord, to reflect upon and [Page 44] sometimes to reckon out to others, what His Grace hath bestow­ed upon them, when their so doing serves to encrease an humble and thankful frame of spirit 2 Sam. 7, 18. &c. And to com­mend any Message which the Lord hath to deliver by them to others 1 Cor. 15, 10 For, here Solomon reflecting upon his out­ward greatness, and his inward qualifications, doth it in mo­desty, not rekoning out all that he might, he doth it to show what ingadged him to his study specified in the following verse, and he doth it to gain the more weight to this usefull Experience, which here he holds forth to others, Lo I am come to great Estate and have gotten more Wisdome &c. 5 No Worldly Estate how great soever should satisfie the owner, unless he have therewith the Addition of Heavenly Wisdome, which Teaches him how to improve it for his spiritual and Eternal Advantage, and without which he cannot but abuse it and turn it into a snare to his Soul. Therefore while Solomon, Relates that he was come to a great Estate he adds further, and have gotten, or as the Word is in the Hebrew I have added more Wisdom &c. 6. As it is necessary for the Children of the Lord to compare themselves with others in Sin and Wickedness, that they may see how matchless they are for that, and so their Hearts may be humbled and free Grace commended 1 Tim; 1.15, 16, 17. So it is sometimes no less neces­sary for them to compare themselves with, and preferr themselves to others in respect of the Gifts and Graces of God bestowed upon them, especially when they do it not to gain esteem to themselves, but acceptance to the truths of God which they are called to de­liver to others, for, for this end mainly doth Solomon here com­pare himself with, and preferr himself to all that were before him in Jerusalem; and his Modesty appears in this that the Lord having said to him, that there had been none before him like him for Wisdome, neither should any after him be like him 1 Kings 3, 12. He saith only I have gotten more wisedom than all that have been before me, and this only to commend the truth of God which he here delivereth to the Church. 7. The Lords People [Page 45] should not satisfy themselves with the simple notional knowledge of the truth, unless they have also the experimental Knowledge thereof, which consists in our discerning evidently the things we know in the causes thereof, and by their effects upon our selves or others, as also when we feel our Hearts sutably affected, and our practise suteably ordered to what we know for this rising of the speach (in the latter part of verse 6.) Yea my heart had great experience of Wisdom and knowledge, imports the experience of Wisdome a greater Blessing than Wisdom it self, and the signifi­cation of the words in the original leads to the description given of experimental knowledge. 8 These to whom the Lord gives this Heavenly and experimental Wisdome, he ma [...]es them give their Hearts away to the Study of every kinde of knowledge that may contribute to the encrease of it, and that upon the clear apprehension of the worth and Excellency of it Philip. 3, 9. And the great Usefulness thereof to them, Job 28.16: That so the Heart being applyed to that Study, the whole Man may be subservient to it, and all pains taken in it may be the sweeter: For, so was it with Solomon, I gave my Heart to know W sdom. 9. The moe outward Advantages and Accomodations men have for acquiring Knowledge, and the greater Inward qualifications fitting them for the same, the Lord hath bestowed upon them, the more should their heart be set upon Inriching themselves therewith, otherwise the Lord will Challenge them sadly for abusing his Gifts contrary to the end for which he gave them, Prov. 17.16. For Solomon speaks of his giving his Heart to the study of more Wisdom, as that whereunto his great Estate and former Wisdom and Experience did ingage him, while he saith, I communed with my Heart, saying, Lo, I am come to great Estate, and have gotten more Wisdom— And I gave my heart to know Wisdom. 10. They that would convince unrenewed Men of the Vanity and Insufficiency of all the courses they can take for attain­ing to true Contentment and Happiness, must bend their study much to find out both the utmost that natural Wit or Power can [Page 46] reach in things which are of themselves good, in order to that end, and likewise in what vile and abominable Courses in them­selves such Men will readily place their Happiness, that so they may make clear to them how far short both are of giving them the least degree of true Happiness; for these are the subject of Solomon's Study here mentioned, namely, to know where about the wit of the best of unrenewed men is imployed, which he calls Wisdom, and to know how base and vile courses (which he calls Madness and Folly) others of them follow, and so to make known that in both Men fall alike short of their fancied Happiness. I gave my Heart to know Wisdom, and to know Madness and Folly. 11. However there be several sorts of these who pursue their Hap­piness in the Earth, and several courses which they take for at­taining to the same, some of them being taken up with the study of moral Virtues here called Wisdom; others of them giving themselves up to their sensual Pleasures, and of these some glo­rying and boasting in their Wickedness, as if it were their Renown (as the word translated Madness signifies) others again Brutish and Stupid, having no respect at all to their Credit, providing they may satisfy their Lusts, as the word Folly signifies, yet all of them shall come alike short of the Happiness they think to find, and the issue and result of their Courses shall be the same, even Misery and Vexation, seeing the former sort place their Righte­ousness in their Wisdom, 1 Cor. 1.22. Rom. 10.3. And the latter, their Heaven in the satisfaction of their Lusts, 2 Pet. 2 13. For this which Solomon saith he perceived to be Vexation of Spirit, can­not be meant of his own Study of these presently mentioned, be­cause that was at the direction of the Spirit of God, but of the result of the several courses which unrenewed Men take for Hap­piness; here set forth by the names of Wisdom, Madness and Fol­ly, I perceived (saith he) that this also is vexation of Spirit. 12. How­ever the Lord may so far favour the study of natural Wisdom, and moral Vertues, as to make Men find some kind of Sweet­ness and Contentment therein, that thereby they may be diverted [Page 47] from courses more dishonourable to him; And may also suffer men who have given themselves up to all vileness, to be for a time free of vexation, by reason of the scaredness of their Conscience, 1 Thess. 5.3. Yet will he assuredly execute the Sentence here past up­on all who misken or neglect the new and living way to Blessedness through the Blood of Christ, sometimes in this Life, by crossing the wisest of their Plots, which being effectuate, would have contributed to their earthly Contentment, as he did to Achitophel, sometimes striking them in the midst of their Pleasure with his Terror, and other Judgments, as he did to Belshazar. Dan: 5.6. Nabal and others, and all of them at last. by tormenting them with the Worm that never dies, so that they all shall find this to be Truth of God, whether they be seeking their Happiness in the Wisdom here spoken of, or in this Madness and Folly, their course shall prove Vexation, or, as the word signifies, A gnawing or eating up of the Spirit.

SOlomon here gives a Reason why the unrenewed Mans Wit can not lead him the right way to his lost Happiness, The summe of it is, that the more Wisdome any Man who neglects the Study of Reconciliation and fellowship with God, can attain un­to, he shall still have the more grief, or as the Word signifies Irritation of Spirit, and the more progress he maketh in any other Study while this is neglected, he shall but heap the more Sorrow to himself. The truth whereof is evident if it be considered, that the more knowledge of that sort a Man have, he doth but see more clearly these many inconveniences and Miseries whereunto he is Subject especially in this Life (which these of meaner capa­cities, and of less proficiency in knowledge do not apprehend, and so have less Vexation) and yet can never see the true remedy of these, nor any sutable Consolation against them. And con­sequently [Page 48] till saving light come in upon his mind, the more his knowledge of other things grows, he must still see himself the further from true Happiness. Now Solomon cannot be under­stood as speaking here of saving knowledge, considering that in other places of his writings he doth attribute contrary effects to that, Namely, that it brings much Joy and Peace to the Soul that hath it Prov. 2, 10. & 3.17. And yet this is not spoken to de­ter from, or discourage in the Study of things natural, or Civil so the right end, not only to convince Man of his folly in apprehending any Happiness in such Studies while he neglects better, and so to ingadge him to the Study of that knowledge which brings much sweetness to the Soul Ps: 104 34. And is able to sweeten every other lawful Study which is made subservient to it Ps: 111.2. And so the words may be looked upon as the Tenth Argument, to wean Mens hearts from seeking Happiness in this Earth, seeing grief will be the Issue of all their endeavours, that way. Hence Learn. 1. While Men are void of the saving knowledge of God in Christ, which makes them live in his fear and Obedience, the clearer insight they have in other things, they draw the more grief and Sorrow upon themselves The more clear thoughts they have of their duty to God, and of his proper­ties, whereof something they may know by natures light Rom: 1.19.20. they cannot but have the more horrour of Conscience Act: 24, 25. seeing their Conscience cannot but accuse them for going against their light in many things Rom: 2, 15. And they in the mean time being ignorant of, or not heartily closing with the way of Reconciliation with God thorow Christ 1 Cor: 2.8, 9. the more clear their thoughts he anent the immortality of their Souls, they cannot but have the more grief, seeing they are uncertain concerning the future State thereof, and can have no well grounded hope that it shall be well with them. Ps. 49.14. And the more progress they make in knowledge, they cannot but find themselves the more Obnoxious to the envy of these whom they do excell 1 Sam: 18, 9. In all which and many other respects, the [Page 49] truth of this is evident That in much Wisdome is much grief, and he that encreaseth Knowledge encreaseth Sorrow. 2. Although these that are endued with saving Knowledge, and are growing there­in, have ordinarily some Grief growing also, Namely Godly Sorrow, upon their more clear discovery of their own vileness Rom: 7, 9. their Inability to return sutable thanks to God for his love 2 Sam: 7.18. And the much dishonour that God getts by others Ps: 119.158. Yet saving Knowledge is of it self apt to bring into the Soul, much joy, Peace, and quietness of Spirit, and in the measure that Men have it, it doth always bring these to them. The great Grief that such have is mainly occasioned by the defect of that Knowledge Prov: 30.2. every encrease of their Godly Sorrow, having comfort in the Bosome of it. 1 Pet: 1, 6. and alwayes Joy at the back of it Ps: 30.5. For, what ever is said of this sort of Knowledge whereof Solomon speaks here; the contrary must agree to saving Knowledge; seeing his scope is to draw Men from seeking Happiness by the Study of the one, and ingaging them to seek it by the Study of the other, therefore as in much of the Wisdom here spoken of is much Grief, so in much of saving Wisdom there must be much Joy, and as he that encreas­eth that sort of Knowledge which is here meant, encreaseth Sorrow, so he that encreaseth saving Knowledge, must increase his own Peace and Comfort. 3. The more clear discerning of other things Men have who are without saving Knowledge, and renewing Grace, the more exasperated, and imbittered do their Spirits grow both at the Lords dispensations which cross their corrupt Hu­mours Isai. 8.21. And at the sight of the welfare of others who are better than themselves Ps: 112.9, 10. And the more do they bend their wit to irritate and provoke the corruptions of others and to grieve their hearts who will not gratify their Lusts 1 Sam: 1.6. For, this word translated Grief doth signify and may be translated Irritation, which both in the original and in our Language, admitts of an Active and a Passive signification for in much Knowledge is much Grief or Irritation: 4. The consideration of [Page 42] [...] [Page 43] [...] [Page 44] [...] [Page 45] [...] [Page 46] [...] [Page 47] [...] [Page 48] [...] [Page 49] [...] [Page 50] these sad Effects of Grief and Sorrow, which flow from all the Ex­ercises of Mens Wit who neglect the Study of that one thing need­full, their Reconciliation with God, and living in his Fear and Obe­dience, and of the contrary Effects of Joy and Peace which fol­low upon the Study of saving Knowledge, should move Men that have sharpness of Wit, and time and means for improving the same, to take their Mindes off all other things as vain in or­der to their Happiness, and make their prime Study to run in this Channel, how to know God in Christ as they ought to know him, and how to walk before him unto well pleasing; for these words may be looked upon as an Argument to wean Mens Heart from that study which bringeth nothing but Grief and bitterness in the end, and fix them upon a more profitable one, to wit the Study of saving Knowledge which hath alwayes Joy and com­fort following upon it: This is the Preachers main scope while he saith. In much wisdome is much Grief, and he that encreaseth Knowledge encreaseth Sorrow

Ecclesiastes, Chap. II.

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 [Page 54] 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. [Page 55] 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 Christi­an with himself; so when the Lord is provocked to withdraw His Gracious presence, Man can do nothing but abuse this privi­ledge, to the blowing up of his own corruptions, and encou­raging his Heart to Courses destructive to his own Peace and comfort, and which will prove bitterness to him in the Latter end, for, thus was it with Solomon, at the time to which he here Relates, while the Lords Spirit was withdrawn, and he was en­tering upon a course of defection from the Lord I said in my heart, [Page 56] go to now! I will prove thee with Mirth, therefore enjoy Pleasure, 2. Even these whose Souls have been sometimes ravished with spiritual Mirth and delight in God, and have very long enjoy­ed those pleasures that are Heavenly, even they by their falling lazie and secure Cant: 5.2. Or waxing proud because of it 2 Cor: 12, 7. May provocke the Lord to withdraw so far that they will lose the impression of that sweetness they have formerly found, and apprehend pleasure only to be had in Earthly delights, and be so eager in the pursuit of these, as if there were no better to be had. So that these who have gotten much of their Youth, and a great part of their Elder Dayes past over in the fear of the Lord and Fellowship with Him, have Reason even unto gray Hairs and Death to be working out their Salvation in Fear and Trembling, least these sparkles of unmorti­fyed Corruptions which have been long keept at under, and are not quite extinct in the best, may break out in a flame, even in their old Age; for, this Man of whom we have Ground to con­clude that much of his Youth, and the great part of his Life, was spent in fellowship with God, is notwithstanding at this, to­ward the evening of his dayes I said in my heart go to now, I will prove thee with Mirth, therefore injoy pleasure. 3. What ever opposition there be in the Hearts of Men to sinful Temptations (as some­what of that sort may be found in the unregenerate, from the clearness of their light, apprehending the hazard of their sinful wayes Rom: 2, 15: Act: 24.25. And much more must be in the regenerate in whom the seeds of Grace alwayes remain 1 John 3, 9.) Yet while the special Influences of the Lords Spirit which powerfully divert the heart from sinful speculations Ps: 119 36.37. and actuate his Grace Cant: 4.16. are suspended, the cor­rupt part will so uncessantly incite, and so imperiously com­mand the whole Man, to go over the Belly of that opposition, that even a renewed Child of God is in hazard not only to be overtaken by the surpriseall of temptations, and suddain motions of his Corruptions, but deliberately to go after these, especially [Page 57] such as promise to him much sensual pleasure; How desperate is the Wickedness of the best Mans heart? And how great that Mercy and Love of God that follows after him in such Courses, and powerfully reclaims him? For, here Solomon setting forth that sinful frame of Spirit, whence his gross defection had the rise, represents himself speaking to his own Heart as if it had been slow in the pursuit of sinful pleasures, (and no wonder con­sidering his great Light, and former Experiences of much sweet­ness in Religious Exercises) and urging it to go over all opposition for attaining to these I said in my heart, go to now, I will prove thee with Mirth, therefore injoy pleasure. 4. A true peni­tent will not only with grief call to mind his gross External Sins, but also with what Bensil of Spirit he hath been carried on to them, and will make Language of his sinful purposes, that he may make himself more vile in his own Eyes, and will not stand to publish the same, when his so doing may restrain, or reclame others from the like, or prevent the despair of wakned Sinners, affrighted at the sight of their own vileness, and the disappoint­ment of that satisfaction which they expected from their Idols; for, for these and the like ends doth this penitent Preacher re­flect upon his own sinful temper, and relate the Language of his heart in pursuing his Carnal pleasures concluding with all, and calling others to consider, that the Issue of such Courses is nothing but Vanity I said in my heart; go to now, I will prove thee with Mirth, therefore enjoy pleasure, and behold this also is Vanity. 5. What ever use of corrupt Wit, and Reason Men may have for accomplishing their sinful pleasures and increasing their de­light in them, the same is nothing else but Madness in Gods sight, seeing they are but shareing of the beasts Happiness, and while they express most Joy in the satisfaction of their Lusts, they are but Laughing at their own Fetters whereby they are held Cap­tives to the Devil; and but like mad Men, gathering fewel to that Fire wherein for their Carnal pleasures, here called Laugh­ter, they shall for ever weep and gnash their Teeth I said of Laugh­ter [Page 58] it is Mad. 6. As these who do most madly pursue their Sin­full pleasures, cannot possibly condescend upon any profit they have by their so doing, and yet are very hardly brought to consider that it is so; so it is a prevailing way for Ministers to deal with People, and for People to deal with themselves, to put their Conscience by questions to condescend upon the Advantage they have by their way, and sometimes to direct their speach to these Idols they serve as their God, and as it were Examine them, as Men do Theeves or Spyes that haunt their houses, to see if they can show men (which is impossible for them to do) what profit they bring to them that serve them: for as this question may be taken as put to Mirth it self, or to the Conscience of the volup­tuous Man concerning it, what doth it? Or as it may be read from the original what dost thou? Imports that Mens sinful plea­sures contribute nothing to their Happiness and true satisfaction, but much every way to the contrary, exprest before by Vexation of Spirit; So it imports an impossibility of getting an answer, condescending upon any true Advantage Men have by their sin­ful pleasures. And this forme of Speach is used by Solomon to rouse the Consciences of Men that serve their pleasures, and to convince them of their Madness in so doing. I said of Laughter it is Mad, and of Mirth, what doth it.

SOlomon having given a summe of his sinful Resolution to pur­sue his pleasures which was in his heart, when he first began to make defection from God, with his sad censure thereof now being a penitent, in the former verses, He doth here give parti­cular instances of the Courses he took for attaining to the same, and First, he doth further inlarge his pursuit after them [Page 59] in two Expressions. The one is, that he sought in his heart, or as the word signifies, he did deliberate and search into every art, how he might give himself (or as the word is draw out his Flesh, or lay out himself to the full) unto Wine, under which is comprehended all delicats which are satisfying to the natural appetite. The other is, that he sought in his heart to lay hold on Fol­ly, (for the first words of the verse are to be constructed with these which follow after the Parenthesis in the text) by this Laying hold he means, his apprehending with all his might, and the outmost intention of his strength of minde and Body, and so bringing into his possession, as the Original Word signifies: And by this Folly whereof he thus tooke hold is meant those sen­sual pleasures, which he now being a penitent judgeth to be no­thing else but Folly, though he looked otherwise upon them be­fore: Now this his expression of giving himself unto Wine, it not to be understood as if he had given up himself to that Excessive use of the Creatures whereunto Drunkards and Belly-Gods addict themselves, for though we read of many vile practises of his un­der his defection, yet we find nothing of that sort, beside what is here said, of his giving himself unto Wine; neither yet can this be understood of the moderate and Holy use of the Creatures, be­cause it is ordinary with him when he speaks of that (as he doth frequently in this Book) to commend it as Gods gift, and al­lowance to his own, while as he doth condemn this as Folly, and as producing Vexation of Spirit Verse 11. Therefore this seems to be understood of a middle way betwixt these which he studied to wit, that he would so far give up himself to sensible delights that he might know the outmost of the sweetness and comfort that was in them, and yet might not turn altogether sensual, and Butishly excessive in the use of these things. And next, to confirme that it was this middle way which he then minded to follow, he doth with the mentioning of it, intermix as it were in a Parenthesis, another Study which he intended to temper with this, namely his acquainting of his heart with Wisdom, whereby [Page 60] is meant especially his skill of Governing his Royal Affairs, for at his worst, there is no ground to think that he did grosly mis­carry as Drunkards do, and consequently he hath Studied how to restrain himself from such excesses as might stain his Re­putation, and for that end to carry himself at the beginning of his defection, at least in the externals of Religion, as he might hide from the Eyes of his Subjects and others, his begun de­fection from the Lord. And Thirdly he shows what was his end in this Study of his (which was indeed a singular on, to make a Mixture of these two, to give up himself to a very full injoy­ment of sensual delights) and to carry on withall the Exercise and reputation of his great Wisdome) and that was that he might see, or experimentally know as the Word is translated Eccl: 1, 16. what was that chief good which mortal Men should endeavour to obtain, and may come to the injoyment of, along their few and numbered dayes (as the original is) that they have to live in this World, whereby it appears that he doth here relate what frame of Spirit he had under his begun defection, and estrangement from the Lord, seeing the chief good is now a seeking with him, and is sought after by him in such things as are exprest in this verse, in Wine, and other things of that nature which he now calls Folly. Hence Learn. 1. A true penitent will not satisfy himself, with general Confessions of his former sinfull course, as if he had been but in a common Transgression, whereof few are free, and so had no other matter of shame than other Men, but will con­descend upon particulars, both what unworthy idols he hath ser­ved, and how much his wit and strength have been imployed in serving of them, that so he may be the more vile in his own Eyes, and may make clear to others, the way of the prevailing of temp­tations, that they may be restrained, or reclaimed from giving way to the like; for after a general Confession of his sinful pur­pose to pursue his pleasures, he doth now instance the particu­lars that carried his heart away from God, and how much he was taken up with them I sought in my heart to give my self unto [Page 61] Wine. 2. There are Snares and Temptations wherewith the Godly are readily overtaken, not only in and about things of themselves sinful, but likewise, and most ordinarly, in and about these things which are in their use lawful and necessary, Sa­tan knows that we least suspect, and so are most easily insnared by Temptations in these things; for it is imported here that So­lomon found a Snare and Temptation even in these things, which such a Man as he, might Lawfully have made use of in greater Va­riety and plenty than many other Men I sought in my heart to give my self unto Wine. 3. When the Serious Exercise of a Mans Wit is to lay out himself, in taking the outmost of the comfort which any created thing can yeild unto him; though the same were never so lawful in the moderate use of it, then it becomes his sin, and his Idol, for, so doth Solomon descrive the sin that was in his course that he sought in his heart, which signifies his most Serious Deliberation to give himself, or as it is in the Original, to draw out his Flesh; by which is meant his outward Man, and the Actions thereof unto Wine. 4. When the Children of the Lord are not seeking in their heart to give themselves away to his Service and Obedience, that so they may have more near Communion with himself, which should be their most serious Study Isai 26.9. they will be then seeking in their heart how to give themselves away to these base and unworthy things, which God hath given to them to serve and cheir them in serving him; for, here Solo­mon now begun to be estranged from the Lord, is giving himself a­way to that which God hath given Man to preserve his Health. 1 Tim: 5, 23. And to cheir his heart in the Praises of his Maker Ps: 104.15. I sought in my heart to give my self unto Wine. 5. How much use of Wit and Reason soever Men may have in the per­suance of Earthly delights, yet while they are seeking in their hearts, to give themselves away to these things they are but tak­ing hold of Folly, and though the Foolish sinner do not so look upon his way while he is pursuing his Idols, yet when God awakes him whether in Wrath or in Mercy, he will see and be forced to [Page 62] say that he hath been doing nothing but taking hold of Folly, for Solomon saith, he Exercised his Wit how to give himself unto Wine, whereby is meant all these pleasures that estranged him from God, and now being a penitent he judges his so doing to be nothing else but a taking hold of Folly I sought in my heart &c. to lay hold on Folly. 6. As Mens corrupt hearts left destitute of the special presence of Gods Spirit will incline them in some respects to the study of Wisdom while they are pursuing their Idols, that they may manage their outward Affairs so as they may be the fitter to possess the sweetness they aim at in the injoyment of these Idols, that they may be the more able to defend their way with shew of Reason, to hide from others their defection from God, and to keep their Reputation unstained: So may the Lord vou­chafe upon them even then, the Exercise of Wit and Reason, that he may make use of them to do somthing for his publick Honour before the World, while they are doing him much dishonour privately, and that he may ingage them the more when they come to themselves to employ their Wit for him; For, Solomon now estranged from the Lord while he was giving himself unto Wine- and so laying hold on Folly, was notwithstanding acquainting his heart with wisdome. 7. Satan doth not at the first tempt Men to that hight of Wickedness which he intends to have them at af­terward, he will not only permit, but incite them unto such a wise ordering of their carriage both in Civil and Religious per­formances, as may hide from others the tendency of their way, and silence for a time their own Conscience See. 2 Sam: 15.7. Prov: 7.14. Counting it sufficient at first to get their Zeal in Religions duties abated, and the delight of the heart drawen toward these things which may prove an inlet and occasion to fur­ther Temptations; for thus was it with Solomon at the beginning of his defection from the Lord, he sought in his heart to give him­self unto Wine, yet so as he acquainted his heart with Wisdom, which may be understood both of his wise Managing the Affairs of his Kingdome, and his visible respect to Religious Ordinances, [Page 63] which afterward he shook off when he Established Idolatry 1 King 11.7.8. It is a great guilt in Men to allow themselves in every way of using lawful comforts which doth not desturb their Reason, or make them incapable of manageing their civil Affairs, and of ordering their External Cariage in Religious du­ties, while in the mean time the bent of their heart is after their sensual satisfaction in the use of any Earthly delight, though ne­ver so lawful, for there is no ground to think that Solomon did so give himself to Wine that he turned a Drunkard, or indispo­sed himself for managing his affairs Civil or Ecclesiastick in a prudent manner, yea the contrary is intimated here while he saith, that when he gave himself to Wine He was acquainting his heart with Wisdom, and yet he saith now being a penitent that he was even then taking hold of Folly. 9. A true penitent reclaimed from sin, should impartially reflect upon, and relate as is needful, both how far he hath given up himself to pursue his Idols, and what proofs of undeserved respect from the Lord he hath had conti­nued with him, and hath abused in the time of his defection, that so he may be the more vile in his own Eyes, the more thankfull to the Lord, and ingaged now to imploy his wit and parts for him, for, Solomon being now a penitent relates both how far he gave up himself to his pleasures, and how far the restraining Grace of God was imployed for him at that time, not suffering him altogether to lose the Exercise of his Wisdome, I gave my heart to Wine, yet acquainting my heart with Wisdom. 10. So easi­ly are the sparkles of unmortified Corruption inflamed, even with the very mentioning of sinful courses, especially such as have much sensual pleasure in them, that there is need with the men­tioning of them to mention also the Folly, Bitterness, and hazard of them. Therefore doth Solomon in the former words immedi­ately subjoyn his Censure of his course as Madness, to his expres­sing of his purpose to pursue his pleasures, and here while he speaks of his giving himself unto Wine, he calls it a taking hold of Folly. 11. As there is some chief good to be attained in this life, [Page 64] which every Man should seek after, and do something every day of his Life for attaining to, so, nothing is to be esteemed that good, but only that which Men may enjoy all their Days, and which may be able to yeild them true comfort in all the va­riety of Conditions they can be in, and this only the favour of God, and fellowship with him in Christ by the Spirit is able to do, Ps: 34.12. &c. For, here Solomon supposes such a good to be, and to be sought after while he saith till I might see what is that Good for the Sones of Men which they should do under Heaven all the dayes of their Life. 12. Even these who have not only been de­termined and clear concerning that wherein Mans cheif good doth consist, but have been long in posession and injoyment of it, may be for a time so earnest in the pursuit of their sensual plea­sures, and so forgetful of what they have formerly found in fel­lowship with God, that their chief good may be a seeking to them, and any apprehensions they have of it, may be that it is in these things that are most contrary to it, For, here Solomon expressing the end of his forementioned course, speaks as a Man in the mist concerning that true good, and as apprehending it to be in sinful delights, such as Wine, to which he saith he gave up himself, while he saith till I might see what was that good for the Sones of Men which they shoud do, all the dayes of their Life.

THis penitent Preacher having with grief related his former sin­ful purpose to pursue his pleasures, he doth here reckon out, what fair Advantages he had [...]tting him for injoying as much thereof as any Man could expect to find, or the choice and flower of all the Inferiour Creatures could yeeld unto him, As. 1. His stately buildings of all Sorts, which might serve not only for Commodious Habitation, but for strengths against his Enemies, and monuments of his power and greatness, as may be seen 1 Kings 7.1. 2. &c. and chap. 9, 15. &c. 2. His planta­tions of all sorts, whence he might have Meat, Drink, Me­dicines, and variety of Fruits for profit, or pleasure; so that his dwelling seemed another Eden or Paradise, as the word translat­ed Orchards is in the Original Verse 4, 5.3. His ponds or pools of water, both to contain Fish for Pleasure and Food, for the words translated Pools of water, is rendered Fish pools Cant. 7.2. And likewise to water his various inflosures which for largeness he calls a Wood or Forrest ver. 6.4. His numerous train of at­tendants of both Sexes, and of these some strangers which he get to himself, that is either bought with Money, or took in war, or hyred from abroad, from whom the best of the Custumes in [Page 66] forreign places might be learned, and some borne in his house who in some case (according to the Law) were his own for ever Exod: 21.6. And would love his Family as their own native soil, and so the more faithfully manage his affairs. 5. His great store [...] of all sorts of Cattel▪ about which these Servants of his might be employed, and whereof he had greater abundance than any of his Predecessors ver. 7.6. His great plenty of the best sorts of Mony, Jewels and other precious things, and these out of the Treasures of neighbouring Princes and Countries who were either subdued by him, or from their reverence and respect to him, or for fear of him, did send the best of their Riches in Gifts and presents to him. 1 King. 4.21, 24. And. 7. For ba­nishing of sad thoughts which might be intermixed with all these injoyments, he had variety of excellent Musick, both Vocal (and that both of Men and Women) and Instrumental called the delights of the sons of men, because therewith Men use to be much ravished. All which seven might seem to make up the most perfect earthly Happiness that Man can attain unto, and may be conceived to be here reckoned out so particularly for two causes mainly; First, that his sad Censure which he passeth afterward upon all these as insufficient for satisfying the Soul, and unworthy to be chosen and delighted in as the Happiness of a Reasonable creature, may have the more weight, and be the better believed, seeing he doth not under value that whereof he had not Experience himself, and so might he suspected to envy in others, but what himself had long and in a full measure enjoyed And Secondly, that by reflecting upon the Lords liberality to him in these injoyments, he might the more aggravate his own ingratitude, and promove his Repentance, having made such defection from the Lord after all these ingagements: and however the use of the things themselves be not simply sin­full, nor business about them, be to be absolutly condemned, espe­cially in such a man as he, yet considering the event, his fearfull falling from God, and what himself intimats in the following [Page 67] words of the excess of his delight in these things ver. 10. And what the Lord seems sharply to insinuate to him immediatly af­ter the finishing of these great workes, not only of Hazard, but of an inclination in him, to abuse all. 1 Kin. 9, 6. It is not unsafe to think that his estrangement and defection from the Lord, had its rise from the excess of his delight in the things here mention­ed, and that while he was imployed about them, as he here re­lates, his defection hath been already begun upon his Spirit, as was hinted before. Hence Learn 1. There is in the best such im­perfection of love to God, and such strength of love to themselves, that though they stand in need of frequent Exhortations, incou­ragments and threatnings, to put them to that work which concerns Gods Glory and their own spiritual good, yet will they freely and of their own accord without these, sett about other works for their own pleasure and satisfaction, which will take them longer time, more pains and Expences; for, even Solomon behoved to be prest by frequent charges and manifold incourag­ments to the worke of building of the Temple. 1 Chron. 22, 6.11.16. For which many materials, and workmen also were provided to his hand, and yet without any of these he is of his own accord forward enough to make great workes for himself, one whereof, to wit, his own house did take him much more time, and probably much more expences than the building of the house of the Lord, and this his forwardness, in these works that were for himself only, and his eying of himself too much in making of them, is insinuate in this word to me so oft repeated in the O­riginal, I made to me great Works, and I built to me houses &c. 2. The Lord hath wisely hedged about earthly pleasures with much toil and pains, and hath made the attaining of them very diffi­cult; so that a man shall spend a great part of his time and strength before he come to injoy that measure of them wherein with any shew of Reason he can expect the least satisfaction; and this he hath done that man who can promise but little time to himself, or strength to pursue these Earthly delights, may de­spair [Page 68] of finding satisfaction in them, and so may be moved to inquire whether there be not a shorter cutt to happiness, and may betake himself to the study of Reconciliation with God in Christ and fellowship with him, wherein he may be sure to find true pleasure, and may come at the same sooner and with less pains; for Solomon who had as much use of his wit, as any that shall come after him, Eccl. 2, 12. having proposed pleasure to himself, he tells here what he had to do, before he attained to it, how many things were necessary for it, and yet that all came short of giving him satisfaction. I made me great works, I builded, I planted &c. 3. Fallen man may read his Misery by sin, upon his outward condition in the World, upon all the Creatures, and his endeavours about them for happiness: while he builds houses he may consider that the open air is hurtfull to him, wherein he could have lived in innocency without cloathing, and that now there is not a Commodious habitation for Man exiled out of Pa­radice, till he be at the pains to make it: while he plants he should remember the Curse upon the Earth, for his fake, that it will not yeild him what is comfortable and usefull for him, till he sweat for it: and while he makes Pools for water, he should remember that the Sea and Clouds are not so willing as some­time they were to serve him, who is now become so prone to abuse his fellow Creatures; for upon these things and mans en­deavours about them, and disappointment of satisfaction in them, Solomon reads Vanity and vexation of Spirit, and reckons them out here as things he is to pass that sentence upon ver. 11. I made me great works, I built, I planted, I made me Pools, &c. And all is Vanity. 4. The Lord hath not (as in justice he might) whol­ly deprived man of his Dominion over the Creatures, but hath left in them some inclination to be subject to him, and (upon his pains and labour about them) serviceable and comfortable to him; that when the Earth yeilds him fruit, or any other Crea­ture serves him, he may acknowledge the Mercy of his makes who hath not altogether for faulted those to him, and thereby [Page 69] may be brought to consider, how sweet that Estate was whence he is fallen, to seek Reparation of it in Christ, and so to be the more ingaged to his Obedience; For, here Solomon with Labour and pains, hath the best of the Creatures serving him, yeilding him matter of Comfort and Praise, and ingaging him to his mak­ers Obedience, and all this abundance he reckons out (as for other Reasons so for this) that he may commend Gods Goodness in vouchasing that upon him which he did abuse, I made me great works, I planted, I builded, I made me pools, and I got me men Ser­vants. &c. 5. The Lord who hath made of one Blood all nations of men Act. 17.26. and doth not respect outward differences in offering and bestowing his Grace. Gal: 3.28. hath so ranked men as to their outward State and Condition, that some of them should be Servants to others, and others should be Masters and have many under them, that his indifferent offering of his Grace to both sorts, and bestowing it often upon the meanest, may the more commend the freedome thereof, that these whom his providence hath subjected outwardly unto others, may seek true spiritual freedome, and to be equal sharers with their Masters of spiritual priviledges; and these who have many others under them, may be the more ingaged to serve him, and if they do not, he may have the moe witnesses against them, for, so doth providence dispose here that Solomon hath servants and maids, and servants born in his house. 6. The observation of the Lords Libe­rality even in the most common and ordinary proofs thereof, were it but in the bestowing of cattel, the increase, and preservation of them, should not be thought an Exercise unsutable for the greatest Spirits and the most eminent Persons, who stand in need of these things, for their cloathing, nourishment and delight. Men prove themselves brutish in their disposition, who being served by the beasts, do not take notice of the Lords bounty, and how far he proves his Liberality to them in that and things of that nature, beyond others; for here this penitent man reflects upon this and relates it as a proof of the Lords bounty toward him, [Page 70] and that with grief considering it had been abused by him) that he had great possessions of great and small cattel, above all that were before him in Jerusalem. 7. Were men never so great and emi­nent in the World, they should not keep an idle train of Servants and attendants meerly for the maintaining of their Grandure, much less for serving of their Lusts, they should keept none but these for whom they have both maintainance and Imployment; for, Solomon hath many Servants, but he hath much Work for them, he hath great buildings to make, Vinyards to dress, Cattel great and small &c, which require many hands and much service, and therefore he hath servants and maids, and servants born in his house 8. The Lord is absolute owner and disposer of all the Riches and Treasures in the World, he can direct men to the Bowels of the Earth, where Riches ly, and can take away the Treasures of Kings and Provinces from them who have them, and Inrich others with them at his pleasure, they that want such things should depend upon him for their supply, who can if he think it fit, bring them to their hand, and these that have them should imploy them for his Glory who can strip them of them when he will for so Solomon acknowledges I got me silver and gold and the peculiar Treasure of Kings and Provinces, 9. The Lord may cast plenty of outward things to the hands of men who he knows will abuse them, which dispensation of his is Holy, seeing he withholds only that influence for the right improving of them, which he is not bound to give, and in the Issue proves Graci­ous to his own, discovering their corruption in their abuse of these things for their humbling, and commending his Mercy in pardoning of them, the consideration whereof should make these who want such things, Submissive, and construct well of the Lord us intending their good thereby; and these who have them in abundance, suspicious of themselves least they abuse them, and fearfull of snares to their Souls in them, for it is clear that all these great houses, buildings &c. were abused by Solomon 1 King: 11: 7.8. And yet after he was corrected and humbled, [Page 71] Mercy was manifested to him. 10. So empty are all the Crea­tures, and unable to give satisfaction, that when man hath his eye fullest of the most delectable sights, that they can afford him, his taste and smell refreshed with the most delicious of them, and hath under his hand, abundance of all sorts of Riches, to provide him with things necessary for the time to come, his heart will readily be frequented with sad thoughts, in the midst of all, and many cares and fears will readily mix themselves with all his in­joyments, Therefore after Solomon hath all the former, he must provide Singing men, and singing women, and musical Instruments of all sorts, to divert his heart from sad thoughts, incident to him in the midst of his pleasures. 11. The Children of men as such, are prone to place their cheif delight, in these things that satisfy their outward senses: only the Children of the Lord hav­ing the presence of his Spirit, can delight themselves in him, and make his Praises, and spiritual Exercises their Recreation; for, Solomon speaking of this Musick of the voice and Instruments made use of to sweeten the forementioned comforts, he calls it the The delights of the sons of men.

HAving at large branched out his earthly injoyments, he comes now to shew what Observations, after serious reflecting, he made upon himself, and his courses: The First is concerning his outward estate and condition in the World, and this he ex­presses 1. Positivly, that by the abundance of these outward in­joyments formerly mentioned, he was Great, the word signifies both to be brought to a very high pitch of Worldly Excellency, and Dignity of any sort, and likwise to have a great deal of e­steem, and weight in the mindes of others in the World. 2. He expresses the same Comparativly, that he had more of both these added to him, than any of his Predecessors, and that through [Page 72] the blessing of God upon him, and his affaires, in Reference to which this word increased is usually taken in Scripture Ps: 115. 14. Whereby it appears be doth now take notice of that great­ness, as a performance of the Lords promise to him 1 King. 3.13. The next thing he observed of himself, and the Lords dis­pensation with him, relates to the inward Disposition and fra [...]e of his Spirit, under all these injoyments, and that is that his wis­dom remained with him, or as the word signifies, was his constant Servant and attendant: Now though it cannot be denyed, but that under his greatest defection from the Lord, His saving Wis­dome, (for the habit of it,) did remain with him, that being the seed of God which abideth 1 John 3.9. and one of these gifts which are without Repentance Rom: 11, 29. Yet it seems most agreable to the purpose in hand to take this Wisdom for that singu­lar gift of knowledge of things natural which Solomon had, and for his civill Wisdom or moral prudence, for managing his af­faires and keeping up his Reputation, considering that even that would readily be suspected to be blasted under so great injoyment of sensuall pleasures, and especially that he passes censure afterward upon all the courses, which by the conduct of this Wisdom he followed as Vanity and vexation of Spirit. Hence Learn, 1. The Lord who sees it fit to keep some of the dearest of his People very low and despised for their outward condition Ps: 119.141. deals very liberally with others of them in things of that nature, so as to gain them much reverence and respect in the mindes of the men of this World, who ordinarily bestow their esteem u­pon the accompt of these things, that such of his People may have the fairer opportunity to do good to the Souls of others; for, so liberally did he deal with Solomon in the particulars fore­mentioned, that this was the result thereof mainly in the mindes of others, which he here expresses, so I was great, or as the word signifies, Honourably thought of. 2. Whatever outward great­ness, and esteem in the World, the Lord vouchsafe upon any of his Children, they ought carefully to observe and acknowledge [Page 73] the same, that so they may the better see, how great their Obli­gation is to Thankfulness to the Lord, and how great their guilt is in not walking answerably to it, and so be the more humbled; for, so doth Solomon (and doubtless now being a Penitent for such causes) reflect upon and acknowledge that greatness, which Gods goodness had advanced him to. So I was great and increa­sed, &c. 3. It is lawful for the Godly to compare themselves with, and prefer themselves to others, in reference to the Lords Bounty, and Liberality toward them, when this is not done to highten their own conceit of themselves, Dan. 4 30. when no­thing is attributed to their own worth as the procuring cause thereof, Deut. 8.17. nor That Goodness made an occasion to despise others who possibly have not received so much, Luke 18.11. But to make themselves the more Humble and Ashamed, consi­dering that they have as far exceeded others in Ingratitude, as in Receipts, and to ingage them to excel others as far in Humble and Thankful walking afterward, as they have done in Mercies for­merly bestowed: For which causes it is that Solomon here sets out his greatnèss comparatively. I was great, and Increased more, than all that were before me in Jerusalem. 4. The Lord may continue with men, the exercise of common Wisdom and Prudence in managing their visible Conversation before others, even when they being estranged from him, have lost the exercise of Hea­venly Wisdom, and are not following the conduct thereof, and so deserve to be deprived of that other also; that he may even in that case make use of them for doing him some Service, pre­vent his further Dishonour by them, and manifest his Mercy by covering in part their nakedness, which would be shamefully seen, if he should (when he is provoked) withdraw even the exercise of that wit which they abuse; for this last clause of the Verse cannot but be understood so, as to relate to the time of Solomon's Defection, when he wanted at least in a great measure, the exercise of Spiritual Wisdom, seeing it comprehends the whole time of his prosperous condition which continued even [Page 74] under his defection, 1 Kings 10, 28. & 11.1. &c. Even then when He was great and Increased, his Wisdom remained with him. 5. So prone are men enjoying plenty of outward Delights, to lose even the Exercise of common Prudence and Reason, and to give up themselves as Beasts to the leading of their sensual Appetites, 2 Pet. 2.12. that it is a Mercy much to be marked and acknowledged for a man to have any measure of the exer­cise thereof continued in that Case, For Solomon speaks of this as a remarkable thing, which hardly would be expected by many, that he having all the Delights of the Sons of Men, being so great, and increased more than all that had been before him, might yet truly say this, Also my Wisdom remained with me.

SOlomon goes on to describe further the frame of Spirit he had under his Estrangement from the Lord, and the Sense he had thereof, being now a Penitent. And First he returns again to show how fully bent he was to pursue his sensual Pleasures, and this he holds forth in two Expressions, The one is, That whatever his Eyes desired, he did not keep from them, By his Eyes he means mainly the Affections of his Soul, which are usually so exprest in Scripture, especially when Lust or Desire is attributed to them, 1 Joh. 2.16. Because these take in Objects to the Af­fections, Job. 31.1. And do in some sort bewray the tendency of the Affections toward these Objects, 2 Pet: 2.14. And so the Eyes of the Body are here also comprehended; These he confesses he did not separate, or put far away from (as the Word signifies) [Page 75] these Objects to which they were of themselves strongly inclined, as he should have done, Job. 31.1, By the exercise of holy reason, and Grace which he had in the habit. The other expression is That he with-held not his Heart from any joy, Which adds to the former, that as he did not separate his Eyes, or Affections from the Objects which proved a snare to him, so he did not put a Bridle, or Restraint (as the Word translated With-held sig­nifies) of the Fear of God and Thoughts of his Love upon his Affections; nor did he prohibite them, which is the chief signification of the Word, by his reason, to ingage deeply in the Love of these Delights, however lawful in themselves▪ Now these expressions cannot be understood as holding forth no more than the use of his lawful Liberty in in­joying his allowed Comforts, seeing the plain and literal Sense of them is so far from what is commended of that sort in other Scriptures, such as the making a Covenant with the Eyes, as Job did, and praying to turn them away from beholding Va­nity as David did Psal. 119.37. And so unlike to that command which doubtless had been oft prest upon Solomon, to rejoyce in trembling: Besides, if what he took had been allowed liberty, and joy of the right stamp, whereof he here speaks, he could not have past such a censure, as he doth in the following words, upon his persuit thereof: And therefore must be understood of the sinful excess of his Affections pouring themselves out upon crea­ture Comforts. Secondly, He giveth two reasons why he took this Liberty to himself, which then had been prevalent with him, but now did increase his Grief, that they should have been so: The 1. is, That his Heart rejoyced in his Labour, The meaning whereof is, because he found such strength of Body, and of his natural Spirit, that his very pains and toil (as the word La­bour signifies) were pleasant to him, therefore he took this Li­berty. The 2. is, That this was his Portion, which is not to be understood, as if God had allowed him to satisfy himself with these earthly injoyments, without Fellowship with himself, but [Page 76] that he did satisfy himself too much with the same, during the time of his distance from the Lord, as if they had been his Portion, which he might indeed have taken as a Portion suffici­ent to encourage him in seeking a better, ver. 10. Thirdly, He passeth Censure upon the whole, to wit, all his earthly Injoy­ments, and his Delight in them, as hath been explained, and that his censure may have the more weight, he showes it was past, after he had turned his Face about, as the Word signifies, that is, after serious reflection, as a Penitent, both upon all the Works he had done, and upon what he intended to do, but got not accomplished: And this he doth in three Branches. 1. That he had met with nothing, but emptiness, or disappointment of any true satisfaction, which is Vanity. 2. That his Spirit was eaten up, or gnawn away with the tormenting challenges of his Conscience, for pouring out his delight so much upon these things: This is the vexation, he speaks of. And 3. That there was no profit in all these things, or his Delight in them: the Original bears, he found nothing remaining over and above, that is, no­thing besides disappointment and vexation. Hence we may Learn 1. When the Lord is not made the Prime Delight of the Souls of men, as he alone deserves to be Cant. 2.3. there is nothing that can be represented to them as desirable, or pleasant, but they are ready to give up themselves to it, so that they have his re­straining Grace to thank, that they are keept back from the most hainous Wickedness; for, now while Solomon is not delighting in keeping Fellowship with God, his affections are let loose, and not kept back from any thing they incline to, and his Heart is not with-held by him, from any thing he apprehended would make him joyful: And therefore he had not himself to thank, that he fell not (though his falls were very hainous) to Witch­craft and Persecution, as Manasseh did, seeing he speaks this truly of himself, Whatsoever my Eyes desired, I kept not from them, I with­held not my heart from any joy. 2. A true Penitent will not only reflect with grief upon his former practices in themselves sinful, [Page 77] but likewise and mainly, upon the excess and impetuous vio­lence of his Heart and Affections, going after things in them­selves lawful, not only will he so look upon what he hath given his Heart to, and fix'd his Eyes upon; but also upon what he did not keep his Eyes, nor with-held his Heart from, though otherwayes he hath been hindered, and will mourn for the same; for, so doth Solomon regrate here, as the ground of the vexation of his heart, that Whatever his Eyes desired, he kept not from them, nor with-held his Heart from any joy: Though it is very probable, that there were some things his Eyes desired, that were kept from them, and some Joyes from which his Heart was with-held. 3. So strong is the baiss of a mans heart estranged from God, after sensual Delights, and so assidu­ous and importunate Suiters of them, are his Affections, that except these things that are sinful, or may prove occasions of sin to him, be either separate from him, and so put without his reach, or the forcible restraint of Love to Christ vouchsafed in that case, come in upon his Heart, and sweeten it more than it can apprehend any delight beside could do, 2 Cor. 5.14. Or the powerful apprehension of Terror from the Lord, if he should medle with sinful pleasures, Job 31.23. the Heart and Affections, will run forth excessively upon them; so that whoever would be kept from sin, must carefully watch against all occasions of sining: For Solomon here regrats that he did not separate these Delights from his Eyes, and that he did not bridle his Heart from them, as the Word signifies, importing hereby what he should have done, if so be he would have kept himself free of these things, which afterward proved vexation of Spirit to him, and Whatever mine eyes desired, I kept not from them, I with-held not my Heart from any joy. 4. The wise Lord, who measures out to some of his Children that are dearest to him, such a bitter cup, that they have seldom, or never sensible Pleasure in what they do or enjoy in this World, and this even while they are walking with him, and far from delighting in things sinful, [Page 78] Job. 21.25. Psal. 88.15. sees it fit to let others of his people, while they are presuing things sinful, or things lawful in a sin­ful way, taste largely of Joy and Contentment, and have their Hearts up in their way, not because he thinks little of their Sins, But that by his Indulgence, he may hasten their Repentance, or (if they do not make this use thereof) increase the bitterness of their exercise afterward, for their further Humiliation: for, so was it with Solomon while he was giving his Heart, and Affecti­ons their own sway, in the pursuance of these Delights which afterward proved vexation to him; I with-held not my Heart from any joy, and even then (saith he) my Heart rejoyced in all my Labour. 5. So strong is the delusion of that Heart, which is left destitute, of the gracious and lively Operations of the Spirit of Christ, and is pursuing earthly delights, that even these exercises and courses for attaining its Idols, which are really painful and spending, both of Body and Spirit, will seem joyful and pleasant to it. How may this condemn them who account any pains in Christ's Service, which is true Pleasure Prov. 3.17. a weariness Mal:, 1.13. for, Solomon sinfully pursuing earthly delights, saith, My Heart rejoyced in all my Labour, the Word signifies Toil and Pains even unto weariness. 6. Though men oftentimes think it a good enough Warrand to hold on in their sinful way, that their Heart prompts them so to do, and that they can take joy in their way, yet when the Lord awakes the Conscience, it will appear to be so far from a Warrand of their way, that it will increase their grief, that they should not only have followed their sinful wayes, but likewise should have had Hearts to rejoyce so much in them; for, Solomon gives this for a reason prevailing with him under his distance from the Lord, to give up himself to his earthly Pleasures, but now aggravating his guilt, and his grief, That his Heart rejoced in all his Labour. 7, Although there be nothing less allowed to Believers for their Portion, than the Lord himself, his Favour and Fellowship, which alone is able to sa­tisfy them, Psal. 16.5, 6. yet when his Spirit is withdrawn from [Page 79] them, they will seek after, and satisfy themselves with the pe­rishing delights of this earth as their portion for the time, which will exceedingly augment their grief, when the Lord reclaims them, for this other reason is a part of that which Solomon found now to be vexation of Spirit to him, that he had looked upon his earthly injoyments, and his joy in them, as his portion; And this (saith he) was my Portion of all my Labour. 8. As men de­serted of God go on in their own wayes, and never turn their face, seriously to reflect upon what they have done, so, when his Spirit whom they have grieved, is pleased to return again, they will make it their exercise, to look back upon what they have done, comparing it with the Rule, that they may find matter of Humiliation from it, for, so is it here with this peni­tent, then I looked, or (as the Word is in the Original) I turned my face, importing he had before this time, gone on and never looked back) upon all the Works that my hands had wrought. 9. When a Prodigal Child of God is come to himself, he will see and be very desirous that others should see, that every thing he hath sought after as his Portion, hath been empty and void of any true satisfaction, that every thing he hath poured out the delight of his Heart upon, beside the Lord, and Fellowship with him, hath but eaten up his Spirit, and left him nothing there but the gnawing worm of an accusing Conscience, so that he hath no­thing of true profit remaining; nay, nothing at all, beside that disappointment and vexation: And if it be thus with men pur­suing excessively pleasures in themselves lawful, how much more with these who pursue things sinful? For, this is penitent Solo­mon's Censure and Judgement past upon all his earthly Pleasures, which he calls all to consider: Behold all is vanity and vexation of Spirit, and there is no profit under the Sun.

THis Penitent Preacher having with Grief related and cen­sured the principal courses which he followed, during his distance from the Lord, for attaining to Happiness, Namely, the contemplation, and study of all created things, and the plentiful injoyment of creature Comforts, He doth now compare both together, and shows first how serious he was in so doing, he turned his face from other things to contemplate Wis­dom, whereby is meant mainly the knowledge of things Natural and Moral, or whatever mans wit, without the special conduct of the Lords Spirit, can find out for attaining to Happiness, And Madness and Folly, by which he means all these sensual Delights formerly mentioned, wherein men place their Happiness, As he had looked upon both apart, so now he considers both joyntly, and cannot pass from his former Sentence of both. And next, because he did foresee that many Inferior to him, would presume to find Happiness where he had been disappointed, therefore he put this question to them, What can the Man do that cometh after the King? Which hath the force of a denyal (as appears by the answer here subjoyned) viz. That no man after Solomon himself should ever be able to do any thing to lead him nearer an earth­ly Felicity, by trying the like courses, than he had done: And the ground of this is supposed, that none can expect to have more advantages, and helps to make them profit in such a study, and successful in such an attempt; And this is both a Reason of his painful study, taken from his fitness, and many advantages for it, and likwise an Argument to make his Judgment and Censure past upon such courses, have the more weight: And so to draw others from essaying to seek Happiness in the like way.

Besides what was observed from some expressions. Chap. 1, 17. [Page 81] We may learn 1. While the Heart of man is not fixed upon the Lord, and taken up with that sweetness which is to be had in his Fellowship and Service, it will be still wandring from moun­tain to hill, forgetting its resting place, which proves to some a just correction in displeasure for their folly, and to others a merciful exercise to make them return to their first Husband: For, Thus doth Solomon, beginning to be reclaimed from his defection, represent himself as one frequently turning himself about, Having said in the former verse, He turned his face, he saith here again, and I turned my self to behold, &c.

2. They that would attain to any degree of sound knowledge, and right apprehension of things, which may be profitable for themselves and others, they must not only have their Hearts di­verted from other unprofitable things, and be frequent and seri­ous in their thoughts of these that may profit, but after they have looked upon every one of them apart, they must consider them joyntly, and compare one of them with another: For, here Solomon, that he might root this experimental knowledge in his own Heart, concerning the insufficiency of all the Creatures, humane endeavours about them, and the fullest injoyment of them, for bringing about mans true Happiness, after he had con­sidered all his Courses for that end apart, he turns his face again, importing his seriousness to consider them jointly, I turn­ed my self to behold Wisdom, and Madness and Folly.

3. The utmost of Comfort that Creatures can yeild, when Happiness and Contentment is sought in them, may soon be attained: It is no such depth, but that it may be sounded by these who will put it to the tryal, which yet they shall do to their great grief and vexation: One man may in a short time find out so much thereof, as that he may defy others after him to find more: Whence appears a manifest difference between Heavenly and Earthly Consolations, the Heavenly being still upon the growing hand, and incomprehensible by any of the Saints till in Heaven they be filled with all the fulness of God, Eph. 3. [Page 82] 19. 1 Cor. 2.9. For, here Solomon at the direction of the Spirit of God professeth himself to have been at the bottom of earthly delights, so as none after him could go deeper. What can the man do that cometh after the King?

4. The Lord hath not only assured us by his Word, that if we seek Happiness in any thing beside himself, we shall meet with disappointment and vexation, but also hath given us ex­perimental Testimonies thereof, under the hand of these, who to their grief have essayed it, whose Testimony we cannot in rea­son question, seeing we cannot rationally imagine to equal, much less to excel them in advantages for attaining to that Happiness; For here is the Testimony of one who excelled all meer men in Wisdom and many other things also, giving us, in the Lords Name, warning, that it shall be folly for us to make a new essay of finding Happiness where he was disappointed. What can the man do that cometh after the King? even that which hath been al­ready done.

5. So bent are the Hearts of men naturally upon an Earthly Happiness, Psal. 4.6. and so strongly conceited of their own ability to attain it. Job 11.12. that though they hear the persuit of it condemned as vain and vexatious, by these who wanted nothing to gain credit to their Testimony, yet will they still ex­cept the Lord change their Heart) intertain hopes of attaining it, and presume to do something more for that end than any others have done before them: For this Question is to check mens vain hopes, and presumption of doing some new thing, and more effectual than what hath been done before, for attaining to Hap­piness in things Earthly; What can the man do that cometh after the King? even that which hath been already done.

6. As it is no sinful arrogancy nor violation of Christian mo­desty, to commend our selves, when the same may commend the Truth, and is done for that end; so when it is necessary for men to speak any thing may savour of their own praise, or preference to others, they should not only be sure, that they [Page 83] speak truly, and have a good Warrand for what they say; but likewise should evidence their Modesty and Humility in so do­ing, by keeping within the bounds they might surpass in com­mending themselves: For, Solomon here, as he doth to the advan­tage of the Truth commend himself, so he doth not say all that he might have said upon the Warrand of Gods promise to him, and testimony concerning him, 1 King. 3.11. but modestly imports that others should find nothing more in this matter than he had found: What can the man do that cometh after the King? even that which hath been already done.

7. The more fit qualifications, and advantages the Lord hath given men, for attaining to the knowledge of the Truth, as they should be the more diligent in improving them, and that they may provoke themselves thereto, should be the more frequent in humble reflecting upon any thing, wherein the Lord hath made them to excel others, so should the same gain the more weight in the minds of People to the message they carry, for, this question may safely be taken both for a reason, why Solomon was so serious in the study of the way to Happiness, and likewise why his Doctrine should have weight with all that hear it; I turned my self to behold—, and what can the man do that cometh after the King? even that which hath been already done.

8. It is the Lords way, who searches and knows the Hearts of men, to meet with the most secret motions and inclinations thereof, by his Word: and therefore it should be the study of all his Ministers so to apply his Truth, as the same may discover the hidden wickedness of Peoples Heart, Isaiah 58.1. And so should it be the great desire of people to have the secrets of their Heart discovered to them by the Word, 1 Cor. 15.25. For, Solomon here clearly meets with that deceiving fancy of mens Hearts, which makes them think, that albeit he had missed Happiness in his way▪ yet possibly they might come after him, and find it out, while he saith, What can the man do that cometh after the King? even that which hath been already [...]ine.

SOlomon having compared together these two principal wayes, wherein the most part of men seek to attain Happiness, and whereof Himself had tryed the outmost, and having declared them equally insufficient for that end; least he might be thought to undervalue the one (viz. the study of Natural Wisdom, or Moral Prudence) in all other respects, as he had done in order to its leading the Students of it to true Happiness; He doth here commend it as a good Gift of God, fit to be a handmaid to sav­ing knowledge, and mainly as it serves for the advantage of humane Society and prefers the study of it to the other, viz. The voluptuous, or sensual Life, which is spent in Carnal plea­sures, which he calls Folly, because it doth much darken mens reason, and turn them Sottish, who give up themselves to it: And this preference of the one to the other, He illustrats by the similitude of Light, which far excels Darkness, vers. 13. And proves the same by Reason, taken from the effects of both, to wit, That the man indued even with this common sort of Wisdom hath his Eyes in his Head: The meaning whereof is, that he is by it much enabled to foresee the hazards and advantages of his Civil Con­versation, to guard himself against the one, and provide for the other, and so in some measure to walk equitably, and soberly, for the good of humane Society; while as on the contrary, the Sensual man, who hath drowned his wit in his Pleasures, is as if his Eyes were in the soles of his feet, and so he walks inconside­rately, and is ready to run into many hazards unawares, as one that is walking in the dark. Now though all that is here said to the commendation of this Wisdom, doth truly, and far more ominently agree to saving knowledge; yet by what he spoke [Page 85] of this Wisdom, Chap. 1. ver. 17.18. and by what he speaks afterward of the woful effects of it in this Chapter, it doth clearly appear that he intends not a commendation of that Hea­venly Wisdom. And having shown wherein the one of these courses doth excel the other, he comes to show in the next place, wherein they both agree; whereby he proves the vanity and weakness of that Wisdom (for leading man to Happiness) which he had commended before in other respects. The first thing wherein they agree, is, That the same events are com­mon to these that are Wise, and to these that are Foolish, in 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.

[Page 86]Hence L [...]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 [Page 87] 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 clea [...]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, th [...] 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 [Page 88] 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 such sad events as have befallen others, for, saith the wise man, I my self also perceived that one event happeneth to them all.

SOlomon having in the former Words asserted, that the more­ly wise and sober Man is lyable to the same sad events, with the sensual voluptuous Fool, he doth here show, first, how he [Page 89] applyed the same to himself, and after serious pondering of the Lords Dispensations with him, he found the same verified in his own person, who was Inferior to none for that sort of Wis­dom, I said [...] my h [...]r [...] (saith he) as it happeneth to the Fool, so it happeneth even to me: Which is not to be understood, as if every thing had fallen out alike to him, and Fools or wicked Men, for many Fools were Dethroned while he prospered, and came to the peaceable possession of their Territories; but that he did rationally, and upon good grounds judge himself lyable to the same events, none of which his moral Prudence, though very eminent could prevent, and that he had some experience of alike sad events with such toward the latter end of his life, 1 King. 11.14. &c. Next he shews some of the effects which the con­sideration of this equality, together with the disappointment of satisfaction he found in his Study of Moral Wisdom, had upon his corrupt heart, whereof the first is here, to make him con­demn that sort of Wisdom, as altogether unprofitable, and to repine at himself for taking so much pains for it, while he saith, He said in his Heart, and why was I then more wise? Which cannot be looked upon as spoken only in the person of others, seeing he doth so expresly set it down as the Language of his Own Heart, as he useth to do these things which are most clear to have been his own Thoughts; and considering also, that there was much of this stuff in his heart, during the time of his e­strangement from the Lord, whereof he is now ashamed, and content to publish it for the good of others, and therefore this must be taken for the Language of Corruption and Temptati­on prevalent in his Heart. Thirdly, He passeth Censure upon this his mistaken Opinion, that this also was Vanity, Which can­not be applyed to Wisdom it self formerly spoken of, though it be true of it, being made use of as a sufficient guide to True Happiness, in which sense he had censured it before, but must be looked upon as a check given to his Own Heart for entertain­ing the forementioned Temptation, as most vain and unreason­able, [Page 90] seeing there are many other good uses of that sort of Wis­dom, therefore he said now in his Heart, it was a Vanity for him to judge it useless in other respects, though it could not exeem men from the Dominion of Gods Providence, as the temptation did suggest.

Hence Learn 1. Whatever right Observations we make up­on the Lords Dispensations with others, especially such as are sad, we ought to apply the same to our selves, by considering that the like are, or have been, or may be upon our selves, that so we may not dream of exemption from the like, nor stumble when we meet therewith: For Solomon, having observed in the general, That one event happeneth to the Wise and Foolish, He now applyeth it to himself, Then said I in my Heart, as it hap­peneth to the Fool, even so it happeneth to me.

2. The Lord in his wise Providence doth so order the falling out of the sad events upon the Children of Men, that oftentimes these who do not foresee them, nor guard against them, will be exeemed from them; and these who are sharpest sighted to fore­see, and most active to prevent them, are sadly afflicted with them: that the Wisest may learn to deny their Own Wit and Strength, and the Foolish may have time, and warning, to humble themselves for their rashness and folly: For, Solomon had observed, that as he himself who was a Wise man had great and long Prosperity, so might a Fool have, and as some Fools had met with sad events, so might he; For this, I said in my Heart as it happeneth to the Fool so it happeneth to me, Is to be under­stood of what according to the course of Providence in out­ward things might be expected, rather than of what did actual­ly fall out to Solomon.

3. As the Lord for wise Reasons, to be mentioned afterward upon chap. 9. ver. 1, 2. may make the same sad events befall the Best which befall the Worst; so consequently the best while they are in their best condition here, should look upon themselves as lyable to any of these Temporary events which are incident to [Page 91] men, that they may the more soberly and thankfully possess their present Enjoyments, and be preparing for a change, for, so doth Solomon here teach, while he saith in his heart, and that truly, As it happeneth to the Fool, even so it happeneth to me.

4. When the Lords Spirit is provoked to withdraw in re­guard of his lively operations, His train of Heavenly Thoughts goes with him, and in place thereof, Unreasonable and Sinful Cogitations come in; For, thus it was with Solomon, while this unreasonable suggestion was prevalent in his heart, which could not have been admitted if his heart had been kept throng (as sometimes it was) with Heavenly and profitable considera­tions. I said in my heart— and Why was I then more wise?

5. Mans Wisdom, Natural or Acquired, in so far as it is not acted by the sanctifying Spirit of Christ, hath ordinarily fretting and repining at the Lords cross Dispensations with it; whereas the Wisdom that is from above, makes the Heart peaceable, and calm under these, Jam. 3.17. considering from whom, and for how good ends they come. For even Solomon, while the special operations of the Spirit are with-held, looks upon all that Wis­dom, which is a desirable Gift of God, as useless, and repines at himself for studying of it, And why was I then more wise.

6. So blind are mens minds in the matters of God, without the special Illumination of Christ's Spirit, and so wedded are their Hearts to their own Will and Idols, while they are not taken up with Him, that if he make them to excel in one thing, they will readily repine if they do not excel in all, and if they attain not to what their Hearts would be at, they are ready to under value what they have received, and should be thankful for, for, so doth even Solomon's corruption suggest to him: Seeing he did so excel others in Wisdom, that therefore he should not be obnoxious to the same sad events with them, And because he saw it was so with him, he is tempted to think himself a Fool in taking such pains for Wisdom, As it happeneth to the Fool, so it happeneth even to me, and why was I then more wise?

[Page 92]7. The Lord in Wisdom, and much mercy to his Church and People, hath moved the most eminent of his Saints to Re­gistrate not only their own failings, that were gross and visible, but likewise some of their most secret sinful suggestions, that others inferior to them, may take warning to watch over their hearts; and that Souls vexed with the thoughts of their own matchlessness in guilt, because of such inward sinful suggestions as frequent their hearts, may thence have some relief and com­fort: Therefore is Solomon here directed by the Spirit of God, to express his own rash and sinful apprehensions, Then said I in my heart— And why then was I more wise?

8. Whatever conflicts the Children of the Lord may have with temptations, they will at last get the victory, when his Spirit returns with his lively Operations, and then they will pass censure upon their own rashness: see Psal. 77.10. and will be content to publish the sinful Language of their heart, for the Glory of God, their own further humiliation, and the warn­ing and comfort of others; For, Solomon, having said in his heart, Why was I then more wise, he saith, he said in his heart again, that this also is vanity.

HE inlarges further the ground, whence these sinful sugge­stions mentioned in the former verse, had the rise in his heart, namely the equality of events befalling the Morally Wise, and the Sensual Voluptuous Man, whereof he giveth here two instances, which have very useful Truths in them, though they do not bear the Conclusion which his corruption, while he was estranged from God, drew from them, to wit, The condem­ning [Page 93] of himself for the study of M [...] Wisdom. The first in­stance is, That both those sorts of men formerly mentioned, and all their enterprizes for Happiness, are equally obnoxious to Ob­livion: Which is not to be understood of their future and etern [...] state, wherein they shall be for ever remembred by a sin persuing God, for the continuance of their torment, who seek not their Happiness in Reconciliation and Fellowship with him, through Christ; But it is to be understood of their remembrance, during the time of this Life, and among men like themselves after they are gone: And is mainly intended against that sort of Wise Men who do more strongly affect the perpetuating of their Memories, and endeavour the same, by leaving behind them Monuments of their Wit, than Sensual Epicures, who care for nothing but the enjoyment of their present Pleasures: And however some of this sort of Wise-men, have been, and may be long, and much re­membred among men, yet with the far greatest part of them it is not so; for ordinarly others arise after them who darken their memory and eclipse their esteem: And the remembrance of all of them, being considered as they did affect and endeavour the perpetuating of it, viz. as some piece of their chief Happiness, doth so perish quite; and at least they shall be all of them so disgraced at the last day, that they shall thenceforth eternally lose all their renown; And then this shall be fully verified of all the wicked, There shall be no remembrance of one of them, more than of ano­ther, unto all Eternity. And this instance as it is verified in time, He proves by the universal forgetfulness, wherein both the Persons and Actions of the present Generation, will be buried in the fu­ture, Seeing that which now is (saith he) in the days to come shall all be forgotten, Which likewise is to be applyed only to the subject mat­ter in hand, and in the sense presently mentioned, seeing the re­membrance of God and his Works will be kept up in his Church while time endures, Psal. 45.17. The next instance is, that this wise man he speaks of, shall die like the fool, Which is held forth [Page 94] in a Question, importing his admiration and indignation, (viz. while his Heart was estranged from the Lord) that it should be so: Now this equality of these two sorts of men, the Morally wise or sober, and the Sensual fool, in reference to their Death, is not to be understood of the particular kinds of their Death, or the circumstances thereof, which use to be various in differing persons, but that all the Wisdom of the former sort, shall nei­ther be able to prolong their Life, nor give them any more true Comfort in Death (seeing they have lived without the study of saving knowledge) than they have who never cared for such Studies, as these have been ravished with. And though this Question may be concerning the certainty and kind of Na­tural Death incident to the Godly Man as well as others, yet as to the quality of his Death, he doth not die as they do, for his Death is the beginning of his eternally blessed Life, and he shall live after his Death with God in everlasting remembrance. But for these wise Men, and Fools here spoken of, every one dies as another, they are at Death equally separated from their fancied Happiness, and Death is to all of them the Port and Entrance in­to their Eternal Torment.

Hence Learn 1. Though the desire of esteem among men, especially the continuance of it after death, be of it self vain, Gal. 5.26. yet the Wisest and Best of men destitute of saving Light and Grace, do strongly incline to pursue it even as their Chief Happiness, and can with more difficulty than any others be convinced of their Vanity in so doing; For it is this sort of wise Men, that the Spirit of God here equals with the fool, and labours so much to convince of Vanity in counting themselves more truly Happy than others, because of their Wisdom, while he saith, There is no remembrance of the Wise more then of the Fool for ever.

2. The more wit men employ in pursuing any thing as their Happiness beside Gods Favour, and the more earnestly they pursue the same, the more will the Lord walk contrary to them, [Page 95] and set himself to blast their courses for attaining to it, For the Spirit of God directs his Speech here mainly against these Wise men, who had much more to perpetuate their Memories by, and did more for that end, than these with whom he doth equal them: They are such whom he here certifies of that which is very vexa­tious to them to consider (as will appear by what Solomon saith in the following verse of himself, while he had somewhat of their temper) There is no remembrance of the wise more then of the fool for ever.

3. The present Generation, and all that live in it, should look upon themselves, and all their outward Enjoyments, as not only fading, and of short continuance, but as shortly to be quite forgotten, and should apply the same consideration to them­selves, and their particular Idols, in the enjoyment whereof they place their Happiness, the more to wean their hearts from them, and not please themselves with general acknowledg­ments of the Vanity, and fading nature of all things: For the Wise man makes this general consideration a proof of that Par­ticular, that both the Wise and the Fool shall be forgoteen, Seeing that which now is, in the dayes to come shall all be forgotten.

4. Though temporal Death abides the Godly as well as the Wicked, Heb. 9.27. yet there is a great difference, between the manner or qualities of the Death of the One, and the Other. The Death of the Godly wants the Sting, Cor. 15.55. It is their perfect liberation from Sin, Death and Misery Philip. 1.23. their entrance into rest, Isa. 57.2. and their Coronation day, 2 Tim. 4.8. But the Death of the Wicked, is the day of their Execution, Psal. 49▪ 14. and of their entrance into eternal Tor­ments. Prov. 7.22.27. For, as if it were not to be questioned but that there is a vast difference between the Death of the God­ly, and the Wicked, Solomon here, only equals the Death of one Wicked Man, with the Death of another, while he saith, How dies the wise man? as the fool.

[Page]5. How great difference soever there may be among wic [...] men, for outward respects during their Life, and at their Deat [...] also for the Circumstances thereof. 2 Gen. 9 33.34. [...] La [...] 16.22. yet Death shall equal them all for the extremity of the [...] Misery: The thoughts whereof should provoke men to make it their great business how to difference themselves in [...]me from the Wicked, by the serious study of Reconciliation with God [...] Christ, and living in his Fear and Obedience; for doubtle [...] [...] equality of theirs in reference to Death, is to be looked upon the commom Port, whereby both the Wise and Fools here spoken of enter into hell, How dies the Wise Man? as the Fool.

THis Verse contains another effect which Solomon's disappoint­ment of satisfaction by his Study of Natural and Moral Wisdom, and his heaping up of all earthly Delights, had upon his Heart, while it was yet destitute of that special presence of the Spirit, which sometimes he had, and the same is also the ef­fect of his observing the equality of events, which befall the Wise and Foolish formerly mentioned: to wit, that he hated (or as the Word signifies, Loathed and Despised) Life. The Word trans­lated Life, is Plural in the Original; Importing, that he hated all sorts or ways of living imaginable in this World: Which is not to be understood of his hating his natural Life, so far as to be willing to lay it down for God, when he should call for it, nor of his undervaluing of it comparatively, in respect of that better Life, which made Paul long to be dissolved, Philip. 1.21. both which are commendable. But this hatred of his Life, is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints, such as Elija, 1. King. 19.4. Jo [...]. 3.3. and Jonah 4.3. which the Lord made use of to correct and [Page 97] humble his Spirit. And that this hatred of his Life is thus to be taken, will appear by considering the reasons which were pre­valent with him for producing of it. The First is, That all the Works under the Sun, were grievous to him, so did the Lord imbitter these things reckoned out toward the beginning of the Chapter (wherein he too much delighted) that he might bring him to Repentance; If he had not taken too much pleasure in these Works, they had not now been so grievous to him, nor would he have hated his Life: Because they were so. The Second which is also the cause of the former, is, That he found emptiness of satisfaction, and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness, which he had taken during his estrangement from the Lord.

From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men, can make a change upon them; and make him who lately had a pleasant Life, and rejoyced in all his Works, hate his Life, and find all his Works grievous to him: For, Solomon, who in the 10 ver. of this Chapter saith, He rejoyced in all his labour, Is now brought to say, I hated life, because the work that is wrought under the Sun is grievous to me.

2. So hardly are the dearest of Gods Saints reclaimed from persuing Earthly Delights, when once they have given up them­selves thereunto, that neither the voice of the Word, which Solomon wanted not all his time, nor the voice of Conscience, together with the sweet motions and suggestions of the Spirit of God, which is vouchsafed sometimes upon the Saints under their deep Security, Cant. 5.2. are sufficient to awake them, or re­claim them, until the Lord send bitterness upon their Spirits, and upon all their Idols wherein they delight, with which also the work of His Spirit must concur, Hos. 2.14. For, before Solomon be brought to Repentance, his Life must be made bitter to him, and all the Works under the Sun grievous, that he may think of turning to his first Love, that he may loath to feed on Husks, [Page 98] and long for Bread in his Fathers House: I hated Life, because the work that is wrought under the Sun is grievous to me.

3. So dangerous a thing is it, for them that have once been near God, to suffer themselves to be divorced from him, for any other Lover, that they who do so, will readily upon a very small occasion▪ hate that which they did most esteem, yea even their Own Life; For Solomon having forsaken the Lord, for base and unworthy Delights, finds them all grievous to him, and his Own Life a burden also, and this is occasioned mainly by his conside­ring the equality of events befalling the Wise and the Fool for­merly mentioned; Therefore I hated Life, &c.

4. As it is ordinary for the Children of the Lord, under their more moderate, and gentle exercises, to loath and weary of one sort of Life in the World, apprehending in the mean time, ano­ther desirable, and such as would give them ease, Psal. 55.6. So the dearest of them may be so hardly exercised for their hum­bling and reclaiming, that all imaginable ways of living in this World will be hateful, and all works that can be thought upon grievous to them; for, the Word here translated Life, is in the Original in the Plural Number, and the work that is wrought indefinitly exprest, importing every kind of Work grievous, and every way of Living Hateful, Therefore I hated Life, because the work that is wrought under the Sun is grievous to me.

5. So wedded are all men naturally to their Own Will, and and especially men of greatest Spirits, that while Christs sancti­fying Spirit is not swaying their Will to the right art, they will rather desire not to be at all, or to be in another World, though they want not their own fears that it shall not fare well with them there, than to be disappointed of what they have design­ed as a piece of Happiness to themselves in this World; whereof among Wicked Men Achitophel is an instance, and among the Godly (beside others) Solomon here, who now with grief re­lates what was the sinful frame of his Spirit (while the Lords Spirit was withdrawn) upon occasion of the disappointment of [Page 99] his sinful desires, which was of it self a great Mercy to him, I hated life (saith he) because the work that is done under the Sun is grievous to me.

6. Even these who have the Seeds of saving Grace in them, and have had great familiarity with the Lord, while the special operations of his Spirit are suspended, will readily run from one extream to another, From excess of Sinful Delight, to excess of Anxiety and Sinful Vexation, and this rather because of Disappointment of their Sinful Desires, than because of Gods be­ing Dishonoured by them; For, thus was it with Solomon in such a case, who should have hated his sinful courses, But (saith he) I hated Life because the work that is wrought under the Sun was griev­ous to me.

7. The nearer Communion with the Lord, and the greater sweetness therein, sinners have had, and have undervalued, and the more they have been thereafter ravished with Sinful Delights, they may expect to have their Spirits the more imbittered, and all their former Delights made so much the more grievous to them, before they attain to their wonted sweetness in Commu­nion with God, See Psal. 32.4. Cant. 5.7. For, so was it with Solomon here, who hated his Life, and found all the works wrought under the Sun grievous to him.

8. When the Lord makes the Life of any of his People bitter to them, and other things grievous, while they are living at a distance from him, they should be so far from taking it as a token of his wrath, and purpose to destroy them, that upon the contrary, they should take it for an evidence of his preparing them for a renewed manifestation of his favour after he hath humbled them: And upon the other hand, when they find their Hearts ravished with delight in any thing under the Sun, more than with delight in God, they should take that for a clear sign of his displeasure, and should fear to be given up to rejoice in their way till they perish▪ For, Solomon sets down this effect which his disappointment of desired satisfaction in other things [Page 100] had upon him, as that which was become a mean of his second conversion, and so spoke Love and mercy in God to him, even this, That He hated life, because the works wrought under the sun were grievous to him.

9. How bitter soever the lives of Gods People may be, and how grievous soever all things under the Sun may seem to them, yet the Lord still keeps them from the hight, and outmost of despare, and doth undoubtedly make all of them. Repent of any motion or interprise that way, and doth bring some of them, who have been far on toward despair, back again to proclaime their own sin, for the warning of others, and his mercy in re­claiming them, to his praise; For, here Solomon is not left to destroy his Life, though he hated it, but is preserved, and re­claimed, to show how sad and sinful a case he was in, while his Conscience was awake, to tell him of his disappointment of desired satisfaction, and he as yet not restored to his wonted peace and Familiarity with God. I hated life because all the works under the sun were grievous, for all is vanity and vexation of spirit.

10 While men are at a distance from the Lord, and his Spi­rit withdrawn from them, they will readily draw Poison from these very same considerations which have been of excellent use to them while they were near him, and had the gracious presence of his spirit: For this makes Solomon estranged from God hate his life, that all things are vanity and vexation of spirit, and yet the same makes him while he is near to him, put on, and commend to others a better purpose Eccles. 12.13. I hated life for all is vanity.

11. The Children of the Lord will not weary to view often these Truths, whereof they have found the benefit or comfort in their own experience, nor will it be grievous to them to speak again and again of them, see Philip. 3.1. knowing that they may yet prove profitable or comfortable to themselves and others; For which cause it is that Solomon repeats here, what he hath often asserted before, only here he brings it in as a ground [Page 101] formerly mistaken by him, whereupon he hated his life, and so makes use of it now to increase his Humiliation, for all is va­nity and vexation of spirit.

THese words contain First, The third effect of Solomons dis­appointment of his desired satisfaction by all his Courses, during his estrangement from the Lord, and that is, The hat­red of all his labour, which is not to be understood of that Holy Indignation 2 Cor. 7.11. which no doubt Solomon now being a penitent had, at the sinfulness of his former ways, see­ing this hatred flowed from such grounds as are here expressed, and is Censured by him as Vanity; Nor is his hating of his labour set down to condemn mens diligence in any lawful calling, which every man should love, 2 Thess. 3.10. but to show what a sin­ful frame of spirit he had, while he thought upon his disap­pointment of contentment in his earthly delights, and wanted as yet the wonted presence of the Lords Spirit, which he had when he wrote this Book, and to show how justly the Lord correct [...] the Spirits of his own People with Hatred or Loathing (as the word signifies) of these things wherein they have sought Contentment beside himself. Next. There are in the Words, the causes or grounds which were in his heart at that time preva­lent to produce that sinful Distemper: As 1. He considered that he behoved to part with all these things. 2. That he behoved to leave them to some other, ver. 18. 3. That it was not al­lowed him to know whether his Heir should prove Wise or [Page 102] Foolish. 4. That whatever he were, he should be absolute Master of all that he had. 5. He considered that he had taken exceeding much pains. And 6. That he had manifested much Prudence and Skill in conquishing and managing those great things: all which considerations did highten this sinful Distemper, the hatred of his Labour. Whereupon Thirdly, he sets down his Censure, That all this is Vanity, which is not to be applyed to the necessity of mens leaving their Substance behind them at death to an Heir, unknown for his future Disposition and Carriage, seeing that is an ordinary event of Providence, but it is to be applyed to the whole case here mentioned, to wit, His hatred of his Labour up­on such grounds as are here exprest, and to mens placing Happi­ness in such things, as they must leave behind them. As if he had said, this is a vain or sinful frame of Spirit, and unsuteable for a truly wise Child of God, to hate his Labour, or vex his Spirit upon such a ground.

Hence Learn. 1. When men excessively love and delight in any Created thing, The Lord is thereby justly provoked to turn that Love into hatred, and indignation: and in much Wisdom and Mercy doth he so, seeing they will not take off their affecti­ons from these things, till they be made odious to them; nor will they till then place them where they should be: For Solomon who doubtless was sinfully taken up with delight in his Labours during his distance from the Lord, saith now, Yea I hated all my labour.

2. It is not the unworthiness of earthly Delights in compari­son of Heavenly and Spiritual, which doth ordinarly at the first draw mens hearts from them, and make them have indignation at them, but rather the consideration of a necessity of parting with them, whereof the Lord in Wisdom and Mercy makes good use. First, to disingage mens hearts from them, because they see they must leave them, and then to move them to seek after better, and that upon more spiritual and approven grounds: For, therefore Solomon hates all his labour, because he sees he must eave it. Yea I hated all my labour, because I should leave it.

[Page 103]3. While men are hotly persuing their Idols, these considera­tions which are most common and obvious to men, will be hid from them, or not so considered by them, as to have any sutable effect upon them: For this consideration, That he should leave all to one after him, is a thing that ordinarly none are ignorant of, and yet Solomon hath not thought upon it, while he was so much delighted with his Enjoyments: And therefore when he thinks seriously of it, It not only marrs his delight, but makes him hate all these things he loved before, I hated all my labour, be­cause I should leave it to the man that shall be after me.

4. There is so much self-love in all men naturally, and so little love to the Glory of God, and the good of others, that if the Heart be left to its own perverseness, it would rather choice that any gift it hath formerly received from God, and found sweetness and comfort in, and now misses it, should perish and go to no­thing, than that others should enjoy it, or themselves have no Comfort of it: For, this even Solomon declares to have been a part of the ground of this sinful distemper of his spirit, That he hated all his Labour, because (saith he) I should leave it to the man that shall be after me.

5. Even these who have greatest insight in all sorts of Science, cannot know what their nearest Relations▪ their Children, Heirs, or Successors will prove. There may be fair, and promising ap­pearance of good in some, while they are under good Educati­on and Example, and w [...]nt the free use of what they have a right unto, who may afterward prove very bad, 2 King. 12 2. And in others, the [...]e may be great appearance of much Mischief, whom notwithstanding Gods powerful Grace may change, Act [...]. [...]. &c. And the Lord sees it fit to hide from men, the future dis­position, and carriage of those who shall be after them, that their Children, or apparent Heirs, may be the daily remem­brancers of their Ignorance, and that they may be incited to the mo [...]e Pain [...] [...] D [...]ty toward such, and be the more earnest with God for his direction, how to dispose of what they have to [Page 104] leave behind them: For here Solomon, a very sharp-sighted man in other things, could not know, and supposes others to know no more than He, what his Heir or Successor should be; while he saith, He must leave his labour to the man that shall be after him, and who knows whether he shall be a Wise man or a fool.

6. Great Estates lawfully Conquest, and wisely managed, may fall into the hands of these who will foolishly and sinfully dispose of them: Whereupon all men should read the vanity of things earthly, and never feed themselves with fancies that what they leave, shall be wisely managed after them, which (though they were sure of it) could give them no true comfort, except they use what they have well for their own time: For, Solomon supposes here that his great Estate might fall into the hands of a fool, as indeed it fell out, for one part of it went to Rehoboam, another to Jeroboam, and a few years after his Death, the great part of his Treasures and Riches to S [...]shak, all of whom were fool [...] in Gods sight, whatever they were in the Eyes of the World, Who knows (saith he) whether he shall be a wise man or a fool.

7. So ready is every man naturally to Idolize his own wit, that what One hath never so wisely contrived and framed, ano­the [...] will affect to put in a new Mou [...], that it may be said to be his, and he may have the praise of it: And the other who framed it wisely at first, will readily vex himself to think that wh [...]t he hath shown so much wit about, should be disposed otherwise than he designed: For, here Solomon (now being a Penit [...]) confesse [...] hi [...]self to have [...], (while he was [...]strang [...] from the Lord) vexed to think that after hi [...] Death, [...]nother sho [...]d put his wise Contrivances in a [...]ow [...], and likewise supposes his Successor (whatever he should be) ready to do the same. I hated all my Labour, because I should leave it to hi [...] th [...] shall be after me, and who kn [...]ws, &c. and [...] [...]e shall have [...] (as the word is) Mastery [...] all my l [...] [...] dispos [...] of it as his pleasure.

[Page 105]8. The clearer grounds men have that these who are to be their Heirs or Successors shall prove truly wise, and so im­prove what they leave to them for the honour of God, the more willingly and chearfully should they part with what they have: And this should make these who are apparent Heirs, or in expectation to succeed to others in great possessions, so to carry themselves as they may be a Comfort, not a Vexation to these dying persons from whom they are to receive some Worldly portion; For, Solomons indignation at all his Labour, because he knew not whether he should be a wise man [...] a fool who should injoy the fruit of it, Imports that if he had known he should prove wise, he had not been so much vexed to think of leaving all to him.

9. That which doth so strictly tye the hearts of men to their earthly enjoyments, that they are vexed to think of a separation from them, Is that they look upon them as the fruit of their own pains only, and the product of their own wit, and consider not their dependence upon him who gave them all freely, and may take all back again when he will: For, Solomon hates his Labour when he thinks of leaving it, because he looks on it as his Labour, wherein he had taken great pains, (as the Word translated Labour signifies) and wherein he had manifested so much of his skill, my labour wherein I have laboured, and wherein I have shown my self wise under the Sun.

10. It is a great folly in men, to place and seek their Happiness in things they must leave behind them, and cannot carry with them through death, when they will have most need of comfort, and to neglect the seeking of it, in the study of reconciliation and fellowship with God in Christ▪ who would go thorow the valley of the shaddow of death with them, Psal. 23.4. and in his fear and o­bedience which will in the Gracious reward thereof follow them, and be with them after their death, when all other things will leave them Rev▪ 14.1 [...] ▪ For this censure may safely be [...]pplyed to mens seeking their Happiness in the in [...]oyme [...] of these things they must leave behind the [...] this also is vanity.

[Page 106]11. As it is a sinful Vanity in men to place their Happiness, in things they must leave they know not to whom, so it is no less Vanity to vex themselves concerning the disposal of what they have after them. If they have gotten their Possessions by unlawful means, they should Repent and Mourn for the same before the Lord, and while they injoy them should Labour to use them aright, they should see to the education of these who are their apparent Heirs, and seek the Lords Councel in declar­ing their last will, even concerning their outward Estates, not vexing themselves because they must leave them, and are un­certain how they shall be used after them: For, it is the whole case here, mentioned in these two Verses, viz. the ha­tred of his Labour, for the Reasons here exprest, that Solomon censures while he saith This also is vanity.

HEre is 1. The fourth and last effect which Solomons disap­pointment of desired satisfaction in his former courses, and the consideration of the former ground of hating his Labour, here repeated, had upon him, to wit, that he st [...]ied now to make his heart despair of all his Labour▪ which is not to be un­derstood of so wicked a purpose, [...] to take away his natural life, seeing the Object of this despair is expressed h [...]e to be only the Labour he had formerly Laboured under the Sun; nor can the meaning of it be▪ that he did resolve to [...] off all pains and Labour about the affaires of th [...] li [...] [...] conti­nued d [...]gent all his l [...]e, even in hi [...] wo [...] [...] [...]ag­ing the affaires of his Kingdom [...]: But [...] to be expounded in [Page 107] reference to his scope i [...] this book, that now, after his spirit had been so imbittered, and all his endeavours for contentment in other things beside fellowship with God frustrate, he did seri­ously apply himself, and resolved to go from the use of one mean to another, as is imported in this word I went about, as in a round or circle, as the word signifies, to perswade his own heart that Happiness was not to be found in these things, wherein he had formerly sought it, and so to cut off all hopes from his heart, of ever attaining it in these things: So that this seems to be an approven motion wrought in his heart by the Spirit of the Lord, especially considering that the Lord challenges the want of such a frame in his People under their defection from him Isai. 57.10. Thou saidst not there is no hope, where the same word is in the Original, which is here trans­lated to Despair, vers. 20. Next he sets down that consideration which had influence upon the working of this frame, to wit, that he had observed that men who have most skill of contriv­ing things worldly, most Prudence or Experience, to help them in executing their Contrivances, and likewise most Uprightness, and so are most free of Injustice or Dissim [...]lation in reference to others, as the three words here used, Wisdom, Knowledge, and Equity signify, Behoved to leave all their Purchase to one who never took pain [...], either for attaining to such things, nor would manifest such commendable Qualifications in managing and improving the same▪ which [...]eason though it be not the main, that should have made his heart despair of Happiness in the Creatures, and so it imports his Darkness that made him at this time make use of it only for that end, considering that he had been obliged to look upon all his f [...]er courses, as insufficient to make him Happy, though he had been sure to leave all he had, to such [...] one as he could have desired▪ yet because it hath a truth in it self, and was fit to prevail with his heart, not yet so replenished with the prese [...]e of the Lords Spirit, when he was in the fr [...]e here rel [...]d, as now when he wrote this, therefore [Page 108] it is blest of God to him, for working his Heart to that frame [...] Thirdy, He doth here pass Sentence, not upon his purpose to cause his Heart despair of Happiness in these things, as was ex­plained, seeing that was an approven Resolution, but upon ma [...] saying out all his Wit and Strength upon these things, as hi [...] portion and chief Good, which he must shortly leave behind him, to such an one as he knows not what he shall prove, This (saith he) is vanity, i. e. a course which proves man to be vain in following of it, and which is empty of any true satisfaction to him, and it is a great evil, both of sin, in seeking Happiness where it is not, and of punishment, in so far as it disappoints, and so at last vexes and torments the Spirit.

Hence Learn 1. Men will never seek their Felicity where it may be had, to wit, in God, his Favour and Fellowship, till they be put out of hopes of finding it any where else: so long as they may have but Husks, they will not long for the Bread that is [...] their Fathers House; For, here Solomon shows what a pass he was brought to, before he was reclaimed from persuing earthly Delights as his Happiness, viz. That he was made to despair of finding what he sought in them. Therefore I went about to cause my Heart despair.

2. It is no easie matter to loose 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 Lord [...] 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 [Page 109] 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 [Page 110] 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 [...]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.

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 [Page 111] men of the fruitlesness of all their pains in order to the true [...]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 [...]he creatures: and by it also he doth as it were challenge all who [...]eglect to seek their Soul-satisfaction in Reconciliation and fel­ [...]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, i [...], 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 Original, in the night his heart lyeth not down, but is abroad and vigilant, sometimes flying from his own fears, and some­times earnestly pursuing these shadows of earthly delights which fly swiftly from him, and this course also he censures to be Va­nity, to wit, that [...] should so torture himself, for that which [Page 112] cannot comfort him, especially that he should deprive hi [...] self of the rest and comfort he might have, for that which [...] cannot have. This also is Vanity.

Hence learn. 1. It is altogether impossible for any reasonable creature to condescend upon any true advantage or comfort, th [...] men have by all their pains about things earthly as their porti [...] though deluded Souls ravished with delight in serving th [...] Idols, apprehend that real comfort and ga [...] is only to be h [...] in their way Hosea. 12.18. yet cannot the wisest of them g [...] accompt of any such thing as deserves that name; For, this [...] question which no man seeking his Happiness in the creatures [...] answer Affirmatively, by shewing what he hath beside toil, and vexation, what hath a man of all his Labour, and the vexation of his heart.

2. Men that would promove the work of Mortification is in their own hearts, must often put their hearts to consider what profit or comfort they have, as the result of so great pains as they have taken about their Idols; And have need also to have their Consciences often prest by Christs Ministers to make answer to this or the like question, which Solomon having put in substance before Chap. 1.3. he puts here again to his own heart, and to others also, what hath a man of all his labour? &c.

3. So earnest are men, who make not the Lord, his favo [...] and fellowship their chief delight, in the persuit of their Idols, that they not only spend their bodies with toil, and weariso [...] business, as the word here translated Labour signifies, but they suffer their Spirits also to be eaten up, or gnawn away with cares and fears about these Idols, as the word Vexation signifies; Thus doth the Lord justly correct men for slighting of him, by suffer­ing them to render themselves in some measure incapable, of that sweetness they so much thirst after in things beside him. How much better were it for them to bestow their pains in seeking and serving the Lord, whose way is pleasantness Prov. 3.27. Pea [...], Rom. [...], 6, and Strength Prov. 10.29. to all them that [...] there­in? [Page 113] So much is implyed in the question what hath a man of all his labour, and [...]f the vexation of his heart? &c.

4. Till men be in a reconciled estate, and injoy fellowship with God in Christ, they will never have a joyful day, nor a comfort­able business: All their days will be sorrows, and their travel grief: any joyful days they apprehend themselves to have, are but like the fancies of one that dreams he eats, and hath nothing Isai. 29 8. Their Car [...]al joy hath often a mixture of sorrow with it, and alw [...]e ends in heaviness Prov. 14.13. For the spirit of God is in this to be believed, rather than the delusions of Satan, and mens cor­rupt hearts; All his days are sorrows, and his travel grief.

5. The more earnestly men persue rest and satisfaction in any thing earthly, they take the nearer way to their own Vexation; For, of the man who is spending himself in the p [...]rsuit of the things of the earth, is this spoken, yo [...] he takes no [...] in the night.

6. Though the Lord who when he pleases will give his belov­ed People rest even in their bodies, and that in the midst of greatest outward hazards Act. 12.6. may for their Humiliation deprive them of it Psal. 77.4. And his People ought sometimes to withhold from themselves the nights rest, for Spiritual Exer­cises; such as Humiliation and Simpathy in the time of some great Calamity [...] Sam. 11.15. Praise, and Th [...]sgiving, in the time of some great delivery Psal. [...]9.62. Yet when excess of Cares and Fears about things Earthly, goes between men and their nights rest, or other allowed refreshments of that nature, it is not only a clear evidence of their own Vanity, and sinfulness in seeking Happiness in these things, but [...] of Gods just dis­pleasure, who hath put such vanity upon these false Gods, that they alwise disquiet their Worshipers; For, so doth the spirit of God censure this excess of Worldly cares or delights in the World [...]ing▪ Yea he taketh no rest in the [...]ght, This also i [...] vanity.

LEast the Preachers former Doctrine concerning the Vanity of things Earthly in order to the satisfying of a mans Soul, might be mistaken, as if the intent thereof were to deprive men of the comfortable use of Gods good Creatures, before he pro­secute it further he doth here open up a little, the nature of that wherein true Happiness doth consist, which he doth more fully clear afterward: And so in few words clearly determines what is that good for the Sons of Men in this Life, which he said he was so inquisitive about, in the third verse of this chapter. And this he doth in such a way, as may be most prevalent with men ravished with earthly delights: And for this end he doth First show, that that Happiness which is attainable in this World, consists in the conjunction of these two. The 1. relating to the outward man, is the Holy, Sober, and Cheerful use of all law­ful creature Comforts, which the Scripture comprehends under the Name of our daily Bread, and he calls Eating and Drinking; for, thus must the Eating and Drinking here commended be un­derstood, and not of a mans giving up himself to the excessive use of sensual Delights, considering that Solomon hath so much condemned this before, as unworthy to be chosen for a mans portion, and that the same is altogether inconsistent with the good of the Soul. The 2. relating to the Inner-Man, to which the former must be subservient is, that he make his Soul enjoy good, which must be understood of some good suteable, and sa­tisfactory to the Soul, as no sensual Delight can be: And there­fore it must be that sweet Fellowship which reconciled Souls have with the Lord, while they walk in his Fear and Obedience, [Page 115] which he presses in the close of this Book; and this is to be intend­ed by man as the good of all his Labour, or pains he takes in this World, the end of his Eating, Drinking, and using all the lawful comforts of this life. Next, He doth confim that this Good consists in the conjunction of these two, from his own cer­tain knowledge and experience, he saw, viz. by the light of the Word, and the Spirit of God now present with him, and by his own observation, 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 [Page 116] 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 [...]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 [Page 117] 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 [Page 118] 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.

[Page 119]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?

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 n [...]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 b [...] ­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 sinner [...] 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 [Page 121] 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, that their hearts may be ingaged to that way: For this description of the Lords liberality, and sweet allow­ance to his own, is here brought in as a motive to make men fall in love with that Way to Happiness formerly hinted at. For God gives to a man that is good in his sight, Wisdom and know­ledge and joy.

2. Before a man can expect that large and sweet allowance which God giveth to his Children, he must first be made good [Page 122] in Gods sight, by Reconciliation with Him, the Imputation of Christs Righteousness, and Renovation of his Nature, that he may aime at what is well pleasing in the sight of God; For, to the man that is good in his sight he giveth Wisdom &c.

3. Whatever the best of men receive from God, even these who are accepted as Righteous in his sight, whose dispositions and way is most sincere, and so are Good in his sight, it is not of their procurement, nor merited by any goodness they have, seeing it is all a free Gift: For even to him that is good in his sight he giveth Wisdom; every further degree of Grace is a new gift to such a man.

4. Not only Knowledge of things Spiritual, but of manag­ing aright things Temporal; and not only the first saving Grace, which comprehends the habits of all Graces, but every act of Grace; and not only matter of comfort and joy, but joy it self, or the power and heart to take joy and comfort, is a free gift of God: For, this, he giveth to him that is good in his sight Wisdom and Knowledge and joy, may be understood of all sorts of approven Wisdom, of every degree of Knowledge and Grace, and of his giving the power to take comfort in known grounds of rejoycing.

5. That which men weary themselves in seeking after, and will never find in things Earthly, is truely to be found in God: For, Solomon hath shown before that during his estrangment from God, he was seeking satisfaction to his mind in the study of Wisdom, and thereafter in the abundance of earthly pleasures, and hath declared himself disappointed of all, till he come back to his first Love, who giveth him, as He here professes, and promises to others who will take them to Gods way that they shall get the like, Wisdom, and Knowledge, and Joy.

6. There must be Wisdom and Knowledge, before there be true comfort: Men must see their misery and hazard, the re­medie thereof, and how to make use of it; Their duty and how to set about it; and then they may be sure Joy shall be the [Page 123] result of this practical heart affecting Knowledge, whereof So­lomon here speaks: This is imported in the order of these gifts, He giveth Wisdom, and Knowledge, and Joy.

7. The blessedness of Gods People, and the misery of others are both better seen, when they are compared together. There­fore the Preacher here illustrates the one by the other God giv­eth to the man that is good in his sight, Wisdom and Knowledge, and Joy; But to the sinner travel, &c.

8. Though men seeking their Happiness in other things beside the Lord, do imagine themselves the only free men, and to have much Joy in their way; yet the truth is, they are but slaves to Satan, and their own Lusts, and without all true comfort, for (saith he) God giveth to the sinner travel, the Word signifies Servitude and Affliction.

9. Though men seeking Happiness in things Earthly, may have success in getting abundance of them brought to their hand, as is imported in this that Thy gather and heap up, yet they are still as far from satisfaction as formerly; For these two words import them still Gathering and Heaping up, and yet never attaining to what contents them, They have travel to ga­ther and heap up.

10. God hath the absolute disposal of mens Purchase and Estates at His Pleasure, He can order them to be violently taken away from them, Isai. 54.16. He can determine their minds at last, to order them otherwise than they did formerly intend, Prov. 28.8. And can remove these for whom they did intend them, that they may fall into the hands of others, Psal. 39.6. It is good to serve such a Master who can and will (when he pleases) transfer the Estates of his enemies to his Friends, Psal. 105.44. And doth alwise dispose of the same as he thinks good, That he may give to him that is good before him.

11. The consideration of the much toil that is in purchasing things worldly, the great disappointment of true satisfaction which is in the injoying of them, and the much torment of [Page 124] Spirit which is the result of seeking Happiness in them, should wean mens hearts from them; For, so is this course of Tra­velling to gather and heap up, that which these who are good before God shall injoy, here censured, while he saith, This also is vanity and vexation of Spirit.

CHAP. III.

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 [Page 127] 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 article of time; yet wicked men can neither act wickedness, nor purpose it, but in the time wherein God hath resolved to permit the same, withdrawing his Grace, which he is not bound to give, for even of wicked mens Actings, such as their persecution of the Godly, and their wicked Plots and purposes, [Page 128] may this be understood, There is a season for every thing, and a time for every purpose.

4. Every Duty is not to be gone about at every Season, but the due opportunity thereof to be carefully searched for, by considering the general Rules of the Word, especially what Duties such Dispensations call for. Jam. 5.13. by praying for the Lords teaching to know the Times 1 Chron. 12.32. and laying to heart the sad challenge given to those that are igno­rant thereof Jer. 8.7. For, in reference to the Duty of man that would enjoy that True Happiness which he pointed out before, as some of the following instances make clear, this consideration may be taken, as a direction to them to observe the Season. To every thing there is a season, and a time for every purpose.

5. It serveth much for quieting the hearts of the Godly un­der all the sad changes of Dispensation that are in the World, to consider that all these fall out in the Times and Seasons set and fixed for them in Gods Eternal Counsel, who minded the wel­fare of His Own from all Eternity, Jer. 31.3. And is ingaged to bring their good out of the worst that can fall out in time, Rom. 8.28. And particularly to believe that enemies cannot so much as Plot, much less raise up Trouble or Persecution a­gainst them, but at the time wherein he hath foreseen it fit to Exercise them therewith 1 Pet. 4.17. Nor can their Tryals continue longer than His set time for expressing His favour a­gain in their delivery is come Psal. 102.13. For, this according to the scope of the Book cannot but be taken for a considerati­on serving to hold off vexation from the hearts of the Godly, and keep them in the chearful possession of their spiritual Happiness, that, To every thing there is a season, and a time for every purpose under Heaven.

6. This same consideration, that God hath fixed a time for all things and purposes, may serve to wean mens hearts from seeking Happiness in any thing beside himself, seeing he hath [Page 129] in his hand the Time of their coming to enjoy these things, the continuance and the removal of them, beside that they can have but for a Season the enjoyment of any thing beneath the Sun; For, this according to the Preachers Scope, may be also looked upon, as a consideration to wean the hearts of men from seeking Happiness in things below, To every thing there is a season, and a time for every purpose under heaven.

7. Gods providence reacheth not only to all Events and pur­poses within the Church, where it is in a most special way exer­cised Psal. 76.1. but to all the corners of the Earth, and to Hell also; Neither Men, nor Devils, Heathens, or Infidels, can act or plot against Him, or his blessed People, but at the Season and Times, wherein it shall prove fittest for His Glory, and the good of His Own: For, To every thing there is a season, and a time to every purpose under heaven.

8. One and the same Truth may have several Uses drawn from it; For, as this that there is a Season and Time for every thing fore-appointed by God, serves to quiet the hearts of the Godly, and make them careful to observe the Time; so as it imports many changes in Time; It serves to wean mens hearts from things Earthlie, which can be enjoyed but for a Time.

In this and the following Verses, the Preacher giveth many particular instances, wherein the Truth of the former As­sertion of the Lords fixing of the Time and Season of every Event under the Sun, is mainly to be considered, and made use of; And however some of these instances have a Truth in them in reference to mans Duty, that there is a fit Season for him to do such and such things in, which he ought to observe and make use of; as is clear by instances of Mourning and Re­joycing, Silence, and Speech; Yet all of them are mainly and the most part of them only, to be understood, in reference to [Page 130] the Lords fixing of the time of their being, and consequently the manner thereof: Nor are these instances to be taken for a full enumeration, as if every thing, the time whereof is fix­ed by the Lord, were here reckoned out, and no other thing but what is here particularly named were to be looked upon, as having its Time and Season fixed; But the purpose spoken of, is to be understood of these and such like, which clause is to be understood after them all, seeing it is else where exprest in Scripture after such Enumerations. Gal. 5.21. Only these are to be looked upon as the prime Dispensations of God in the World, and mainly useful to be considered, as they are timed, and ordered by His Providence; and being so conside­red, are fit to work the Hearts of the Godly to Contentment under all changes, and to wean the hearts of all from seek­ing Happiness in this life; where such variety of changes are; And they are put in pairs, as deserving a joint consideration, that when the one is called to mind, the other, which is in some sort contrary to it, may also come to mind:

The first Pair concerning the time of Birth and Death, is literally to be understood. That the very minut of every ones entry into this World, whether it be timely or abortive; and likewise of their departure out of it by Death, whether natural, or violent is from Eternity fixed, and cannot fall out sooner or later than God hath appointed. The other, concerning the Times of Planting and plucking up, though they have in them a Truth in reference to mans Duty, who ought to observe the time of such actions as may be held out under these ex­pressions whether properly or metaphorically taken; yet they are mainly to be understood of Gods Dispensation about Man along his life, between his Birth and Death, and particularly of his Planting and setling Nations and Churches and particular mens interests therein, which are pointed at in the following Instances, and his overturning the same again, when he sees fit and that because the Scripture doth frequently express these [Page 131] particular Dispensations of Providence, in the very same Terms that are here, both in Threatnings Jer. 45.4. and Pro­mises Jer, 24.6. and 31.28. and likewise because these are the Dispensations wherewith the hearts of the Godly are most disquieted, and therefore to look upon them, as Timed, and ordered wisely by the Lord serves much for quieting of them, which is the Scope.

Hence Learn 1. It is not enough for Ministers to hold out clear and sound Truths in the general, but they must also take pains to reckon out, and insist upon particular instances, wherein the Truth of what they deliver is verified, that so the Lords People by the ordinary occurences of His Providence, and Dispensations with them, may be minded of what they have heard, and in these may see the Truth of the same: For here, this Divine Preacher, worthy to be imitate by all Mini­sters, being guided by the Spirit of the Lord, doth not think it enough to hold out that Truth, That there is a season and set time, for every thing and purpose, and so leave it to People to apply the same to the particular passages of Gods providence along their life; but for their help He condescends upon twen­ty eight particular Dispensations, the Times and Seasons where­of are set and fixed. There is a time to be born, and a time to dy; a time to plant, &c.

2. As their will still be variety of Changes, and a mixture of Sour and Sweet in the Lords Dispensations with the Children of men in this Life, it being proper for the other Life to be without any change or mixture, so the consideration of the better and worse thereof ought to be joined in our thoughts, and the one set against the other, that what is comfortable, may be possest humbly, thankfully, and with preparation for a change, and what is sad may be submitted unto, since we have had sweeter, and may have hope of a change to the better again, Therefore are these pairs or couples of instances made up of sadder and sweeter Dispensations, as that which is the Lot of [Page 132] men in this Life, and which ought jointly to be considered for our use. There is a time to be born, and a time to dy, a time to plant, and a time to pluck up that which is planted.

3. These Events which are most certain to us, as to the ordinary time of their existence, and these also, which being altogether uncertain, for the particular time of them, and are yet certainly known to fall out, are ordinarly most slighted by us, as to the consideration of the Lords timing of them, and yet would be most usef [...] for us to consider; For here the time of Birth, which ordinarly after the Conception is certainly known; and the time of Death, which though it be unknown, is most certainly known as to the futurition of it, are first condescended upon, as things we do most readily slight, and things most useful to be considered, as they fall under the de­termination of Providence for the time of them, There is a time to be born, and a time to dy:

4. The particular time of every ones entry into the World, hath been from Eternity fixed, and condescended upon by the Lord, and the same ought to be seriously considered by all that are born of Women, both in Reference to their own Birth, and others, especially these who are Born to them, that they may look upon all the comfortable passages of Providence, which they come to understand, as encouragments to serve the Lord, and upon all the sad passages they have met with, as these whereunto they are Born, and which therefore they should indure patiently Job, 14.1. That they may be thank­ful to Him who preserved them or theirs in the Womb Psal. 139, 13. And brought them safely thence Psal. 22.9: with the right proportion Psal. 139.15, 16. And did not make the Womb their Grave, that these who have none Born unto them may reverence him, who gives and withholds the fruit of the Womb, as he thinks fit Psal. 127.3. For such considera­tions of the Time of Birth, are useful to that which is Solo­mons Sco [...], There is a time to be born, &c.

[Page 133]5. As it is appointed for all Men once to Dy Heb. 9.27. So the period of every mans Life, and consequently the man­ner of his Death, is fore-determined by the Lord; The consi­deration thereof, as it ought not to make any careless of the use of lawful means for prolonging their Life, that they may do God Service in their Generation, so it ought to be serious­ly minded by the Godly for guarding their hearts against the fear of Death from men, who seek their Life for their fidelity to Christ Psal. [...]1.15. for stirring them up to live in constant expectation of Death Job. 14.14. and Readiness for it 1. Cor. 15.31. And should make them look upon all their Earthly Enjoyments, as things from which Death will separate them, For, both, to work the hearts of the Godly to contentment with thier Lot, and to wean all hearts from seeking things earthly as their portion, is this, as also the rest of the Instances here given, There is a time to dy.

6. The Lord hath in His hand the planting of Countreys, and Kingdoms, whether formerly not inhabited, or by His Judgements wasted, and depopular, and likewise of planting Churches in these, with Faithful Ministers and Ordinances, and the Time is set wherein he will do so, The thoughts whereof, ought not to hinder mens indeavours, but to cherish their hopes, did the case seem never so desperat, and move them to follow their Duty, with dependance upon Him, who hath from E­ternity fixed a Time to plant.

7. Though all the works of the Lord be perfect as to the end intended by Him Deut. 32.4. Yet He may for wise ends, interrupt and overturn for a time his begun work, which He doth, according as He did from Eternity resolve, and only at that time which He himself had fixed: The consideration whereof, as it may guard the hearts of His Own, against mens fury and threatnings, who cannot pluck up what he hath planted, till He order them to do so; So it should make them use well their injoyments of what sort soever they be, be­ware [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130] [...] [Page 131] [...] [Page 132] [...] [Page 133] [...] [Page 134] beware of these sins, which may provock Him to exercise them with so sad a Dispensation, and when He doth it, to search out and mourn for the procuring causes thereof, and not to cross His purpose manifested in that Dispensation, by seeking great things for themselves Jer. 45.4. For, There is a time to pluck up that which is planted.

HEre are other Four Instances of those Dispensations of the Lord, which being considered as under the dominion of His Providence, especially for the timing of them, serve much to quiet the Hearts of the Godly, under all changes of their condition, and to wean the Hearts of all from seeking Happi­piness in this earth, where so many changes are, which is Solomons Scope here, still to be remembred and applyed to all these Instances: The first Two, may be taken in reference to mens persons; and the other to their outward Estates and injoyments whatsoever; And so the Killing here spoken of, is to be understood of such sad corrections, as the Lord sees fit should be inflicted upon the bodies or Spirits of men, such as seem utterly to undoe them, And therefore are set forth by this word Killing, and the Healing, of the Lords applying me­dicines, or proving himself a Physician, as the Word signifies; for so doth the Scripture use the like expressions Deut. 32.39. compared with 2 Kings. 5.7. The time of both these is in Gods hand, being from Eternity set and fixed by Him: So likewise the Breaking down here spoken of, is to be understood of these Breaches which the Lord makes upon mens outward Enjoyments, whether Worldly, or Spiritual; and the Build­ing up, or the repairing of mens formerly broken Estates, and their recovering of them, as the like expressions in Scripture ordinarly signify Lam. 2, 13. Isai. 58.12, and 30.26. And [Page 135] these also are Dispensations in a special way to be marked, as timed, and seasoned by the Lord.

Hence Learn. 1. As the Lord is pleased sometimes to mani­fest His Justice against the Sons of Men, in cutting them off the Earth by violent Deaths, Now by His own more immedi­at Hand Lev. 10.2. 1 Sam, 2.25. And then making use of humane Justice for that effect Est. 9.13. &c. And sometimes again to manifest His Mercy to His Own, By suffering them to be killed unjustly by men, and so hasting them home to Him­self; Mark 6.19. Act. 12.2. So the particular time of all such sad events as these, hath been wisely resolved upon by the Lord from all Eternity, and no creature can bring them on sooner, or hold them off longer then He hath determined; None can Kill before, and none can escape the stroake after His set times comes; for in reference to the Lords fixing of the Sea­son of such Dispensations, here signified by Killing, is this Instance to be understood There is a time to kill.

2. Sometimes the Lord is pleased to deal in such severity with the Children of men, as to their own sense their case is as desperat, as if He were killing and slaying them Exod. 4.24. and to the apprehension of others, as if they were really Killed Psal. 44.22. while yet He intends not to destroy, or make an end of them, but to restore them to their former condition: For this Killing may be taken both in reference to these that are Healed, and to others. There is a time to kill, and a time to heal.

3. Times of Healing, whether of Bleeding and sick Na­tions, of rent and distempered Churches, or wounded Spirits, are in Gods Hand, and till His time come, all essays of other Physicians for Healing are in vain; and therefore He is to be humbly employed, and depended upon for that end, conside­ring that however times of Healing be fixed with Him, yet the importunity of penitents is ordinarly a comfortable fore-run­ner of their being healed 2 Chron, 7.14. Hos. 6.1. For, with Him, There is a time to heal.

[Page 136]4. The Lord uses to manifest most of His skill about these diseases which the wisest Physicians among men would think incurable, He can not only Heal after wounding, but after Killing, by giving a better life and health than hath been taken away, especially when it is for His sake. Matt. 10.39. There is a time to kill, and a time to heal.

5. The thoughts of this, that the Lord hath the Times of Killing and Healing in His hand, may bring much quietness and contentment of Spirit, under all changes of Dispensations, to these who seek their Happiness in His favour and fellowship, considering that, whatever be the power, or malice of men, they cannot Kill when they please, and though they should be permitted to Kill, he hath a time for Healing again; And the same may serve also to divorce mens Hearts from these things wherein they seek their Happiness beside the Lord, if they consider that He can easily Kill and Destroy all that go a Whoreing from Him; For it is safe and useful to referr all these Instances which the Spirit of the Lord enumerats, to the Scope in hand, which is both to guard the Hearts of the Godly a­gainst Vexation, under sad, and terrible Dispensations, and to deterre all from excess of delight in things earthly, There is a time to kill, and a time to heal.

6. No mans outward Estate or Worldly Enjoyments of what sort soever they be, are so firmly setled, but the Lord can easily when He pleases, break all down; and therefore men should look upon their Buildings, whether for their Credit, Plea­sure or Worldly profit, as unworthy to have their heart, seeing the Lord hath a time sixed to break them down, and the whole universe also, and should seek to have themselves Built upon the Rock, which no storme can overthrow, There is a time to break down.

7. The Lord hath His own time set and fixed for Building and repairing ruined Nations and Churches Jer. 31, 4. As also of mens outward estates Exod. 1.21. and of their inward and [Page 137] spiritual Conditions Jer. 33.7, 8. For to all these may this be applyed. There is a time to build up.

WE have here the effects of the former Dispensations, upon the Spirits, and carriage of men, the timing whereof is asserted to be in the hand of God, no less than the Dispensations themselves.

And for the understanding of these, and the time of them, it would be considered first, That this Weeping and mourning here spoken of, cannot be understood of Worldly Sorrow which causeth Death 2 Cor. 7, 10. And consequently the Laughter here spoken of, is not to be understood of Carnal Mirth, or the expressions thereof, which the Lord hath threat­ned with much woe Luk. 6.25. Especially when His Dispen­sations call to Mourning Isai. 22.13.14. Nor is this Dancing meant of the the lascivious carriage of men at Feasts Mark. 6.22. Or Idolatrous Worship. Exod. 32 19. For, though the Lord, give up men to the former, as a sad punishment of their sins, Amos 5.16. And leave them to the other as a fore­runner of further Judgment Amos 6.5. Yet there is no time allowed in the Word of God for such things: And therefore they are mainly to be understood of moderate grief and and Godly sorrow, with the expressions thereof, suitable to the Dispensati­ons of Killing, breaking down &c. formerly mentioned, and of lawful Mirth, and spiritual rejoycing suitable to the Dis­pensations of Healing, and Building up.

Next, That the difference between the first two Instances and the last, is only (according to the force of the Words in in the Original) in measure and degree, for though all of them signifie the outward expression of these passions of grief and joy, yet Weeping is that which is more moderate, expressed [Page 138] by sighs and tears, Mourning again, according to the significa­tion of the Word, is that degree of grief, which hath higher ex­pressions than the former, such as smiting of the breast, and the like. The Laughter here spoken of is joy appearing in the countenance, and voice only. And Dancing is that which is exprest by the whole outward man.

Thirdly, That the time of these passions or affecti­ons, here spoken of, is both to be understood in reference to the Lords Dispensations, and likewise to mans Duty, and the Lords putting him to it, viz. That as the Lord hath set times wherin He giveth matter and occasion of Grief or Joy, more or less in His Dispensations, so it is Peoples Duty to observe when and in what measure, His Word, and Dispensations call them to express the same.

Fourthly, That however these instances be applicable to all men, who live under such change of Dispensations, yet it is safest to apply them in special, to the Church and People of God, among whom the Dispensations formerly mentioned are mainly remarkable.

Hence Learn. 1. The Lord hath the sad and mournfull times of People set and fixed from Eternity, when He sees it fit so to work, that they shall have much matter of Mourning, and when He intends to frame their spirits for it, by suspending comfort, or by pouring out the spirit of Grace and sup­plication that they may be prepared for comfort here, and may long for the time when tears shall be wiped from their eyes There is a time to weep.

2. There are degrees of the sad conditions of the Godly, He doth not alwayes give them alike matter of Grief, nor when they have, doth He suffer their hearts to be alike weighted therewith, for the One of these Words doth express a higher degree of Grief, than the Other, There is a time to weep, and a time to mourn.

3. The World, and all the comforts of it, can neither pre­vent [Page 139] nor mitigate the Mourning and Grief of People, when the Lord sees it fit to exercise them therewith: Nor can men bring it on, for all their malice and power, till the Lords sett time come, which is here spoken of, There is a time to mourn, and a time to weep.

4. It is the Duty of the Lords People to observe the time, when He by His Word, and Dispensations calls them to Mourn and Weep, that they may rationally and willingly apply their hearts to that exercise, it being a high provocation of Him, and a forerunner of much woe to them, not to Mourn and Weep when he calls them to it, Isai. 22.12. For this may be also understood of the time to be observed, and made use of by His people There is a time to mourn, and a time to weep.

5. It is sometimes necessary for the Lords people, especi­ally when there is much terrour in His Dispensations of kill­ing, plucking up, and breaking down, formerly mentioned to ex­press their Grief so as it may appear to others, by their absti­nence and chastening of their flesh Dan. 10.2, 3. by their humble walking Isai. 38.15. For the Words, as was cleared in the Exposition, signifie such sorrow, as breaks out in signes and expressions, so as it cannot be hid, There is a time to weep, and a time to mourn.

6. The Lord hath also His own times set and fixed, where­in he will fill the mouths of his People with Laughter, and turn their Mourning into Dancing, by making them see the performance of these promises which they could hardly believe Gen. 21.6. Healing their spiritual distempers, Isai. 2.5, 6. Guarding their hearts against the vexation of affliction, Job, 5.22. giving them such clear foresights, and sweet foretastes, of their future Happiness, that they cannot but skip for joy, even in the midst of the worst that men can do to them Luk. 6.23. And sometimes by giving them deliverance from their troubles Psal. 126.2. And when His time for making His People Laugh and Dance cometh, the World cannot hinder it; For There is a time to laugh and to dance.

[Page 140]7. It is the Duty of the Lords People, especially when His Dispensations are eminently comfortable, to make conscience of rejoicing, and of expressing the same in their words, and carriage, by their chearful walking, running the way of His Commandements, and inciting others to His praise, for this concerning the time of Laughter and Dancing, is also to be tak­en in reference to our Duty, that the Time of His Healing, Building, and Planting formerly spoken of, is to be observed and made use of by His People, who should then express their joy, as the Words signify, There is a time to laugh and a time to dance.

THe first Two of these Instances, concerning the Time of Casting away and Gathering stones, may be taken for a pro­verbial kind of speech, made use of 1. To signifie the Duty of dependance upon Gods Providence, and acknowledgment of Him, who hath the timing of mens undertakings, even their smallest matters in His hand. 2dly. The expedience of mens observing according to the revealed will of God, the fittest seasons for their Actions. And 3. To check and reprove the folly of men who slight Him, and the observation of these sea­sons even in their smallest matters. They may be also un­derstood of the time of mens preparing materialls for any enter­prise, as minding them, that they are so under dominion of Gods Providence, that he can in His time, make them undo what they have formerly done, and either of these ways, the sense is subservient to the scope to make men constant in de­pendance upon, and acknowledgment of Him, who hath the Time of all Events in His hand, and doth direct men to time their undertakings aright.

[Page 141]As for the other two, concerning the time of Embracing and refraining therefrom, they are to be understood of the expres­sions of love, whether from the Lord to His people, which he gives and withholds only in His Own Times Cant. 2.6, Or among His People themselves Gen. 29.13. 1 Cor. 7.5. It is safe to comprehend both, seing the Scriptures cited express both in such termes, and both are agreeable to the Scope, for work­ing the heart to submission under the changes of His Dispensati­ons, whose love is constant, and to teach men Dependence upon Him for direction when to express their love to others, and when to refrain therefrom.

Hence Learn. 1. Men ought not only to depend upon God, as the carver out of the times of their more weighty undertak­ings, and these which seem to them of greatest concernment in the World; and to observe carefully the right timing of these; but they ought to do the same in the smallest matters, For even of such may these instances be understood, and so taken literally, God must be looked unto even in such things as these, There is a time to cast away stones, and a time to gather stones together:

2. When men are imployed in preparing materials for any of their Enterprizes in this World, they should consider that they are so under the dominion of Gods Providence, that He may soon make them meet with the time when they shall be necessi­tate to undoe what they have done of that kind, that so they may keep their hearts from excess of delight in Worldly things; For this lesson makes to Solomons Scope, and so is intended by these instances There is a time to gather stones, and a time to cast them away.

3. The Lord hath His Own times set, for Embracing of, or manifesting His favour to His People, by His spirit, clearing to them the work of His Grace 1 Cor. 2.12. Strengthening their faith to Embrace the promises Heb. 11.13. And so filling them with joy unspeakable, and full of Glory. 1 Pet, 1.8. Which [Page 142] seasons though they be absolutely in His own Power, and par­ticularly known to Him alone, yet doth His People ordinarly meet with them, when they are most deeply humbled in the sense of their sins Isai. 61.3. when they are under saddest suffe­rings, especially for His name Act. 16.25. And when they have been at the sorest battel to maintain the faith of His love, while they wanted the sense of it Jer. 21.18.20. For in refe­rence to the Lords Dispensations with His People, may this be understood, There is a time to embrace.

4. Though the Lord never cease to love His own Joh. 13.1· yet doth he see it fit sometimes to restrain Himself from the manifestations, and expressions of His love, that they may be corrected and humbled for undervaluing the same, and inci­ted to greater diligence in seeking after new manifestations thereof Cant. 5.3.6. For with the Lord also There is a time to refrain from embracing of His People.

5. As there are seasons to be observed and made use of, for expressing of our affection to others, such as the time of their distress, and deep affliction 1 Sam. 23.16. and when they are ready to be discouraged by Jealousies of our affection to them Gal. 4.19. So upon the other hand, there are times of refrain­ing from, and keeping up these expressions, even when love it self is intertained, as when our refraining serves to humble others for their former unkindness to us, or when we have ground to think they will make a bad use of the expressions of our respect Gen. 43.31. In which and the like cases There is a time to embrace, and a time to refrain from embracing.

IT is clear that these Four Instances are mainly to be under­stood of things Temporal, and of an earthly concernment, seeing things Spiritual and Heavenly being once gotten, can ne­ver [Page 143] be lost Rom. 11.29. Nor is there any time wherein men ought to think of parting with them Prov. 23.23. so that the time of getting is both the time which God hath foreappointed, and which men ought to observe and make use of, for pur­chasing such a measure of things Worldly, as He hath allotted for them: Next, The Time of Losing is that which God hath foreordained, wherein men shall be necessitate to lose these things, and which men should (not desire, but) expect and prepare for. Thirdly the Time of Keeping is not to be under­stood as if there were any time wherein men should give out nothing for holy uses, which were contrary to Psal. 37, 26. and other Scriptures; but of that Time which Providence hath alloted men for enjoying things earthly, and wherein they ought to leave no lawful means unessayed for retaining of them. And lastly, The Time of Casting away is not to be understood, as if men at any time should take on voluntary Poverty, but that there is a Time fixed wherein Gods Provi­dence calls men, not only to submit to lose, but voluntarily and chearfully, to part with all they have, in the cases after­ward mentioned.

Hence Learn. 1. As it is lawful and necessary for men to make use of opportunities of getting or purchasing things Worldly, providing they seek no more than a competency Prov. 30.8. that they seek things heavenly in the first place Matt. 6.33. And that they take the time and means approven for that end, 2 Kings 5.26. So ought they even when they are so getting, or purchasing to depend upon the Lord as hav­ing the season thereof in His hand, and who can easily dissap­point them, when they have most promising opportunities of getting gain Jam. 4.13. For, both of the time appointed by the Lord, and of the time which men ought to observe, is this instance to be understood. There is a time get.

2. As the Lord hath Times appointed for exercising His People with Worldly losses, that they may see the vanity of [Page 144] Earthly things, and no more choice them for their portion, but seek after a better and more durable substance; So even while men have prosperous times of Getting, they ought to think upon Times of Losing these things and so loose their hearts from them; For, as There is a time to get, so, there is a time to lose.

3. As the Lord hath appointed the time wherein men shall Keep what they have, during which time, all the plots and purposes of men to impoverish them, shall prove ineffectual; So there is a Time wherein men ought to endeavour the Keep-of what they have, by the use of all lawful means, defending their Worldly enjoyments and estates 2 Sam. 10.12. That they may employ the same for Gods honour, the supply of the poor and benefite of their posterity, so long as they may with a good Conscience get them keeped: For, There is a time to keep, &c.

4. The Lord hath times set, wherein He calls His People not only to be submissive to loss their goods and Worldly E­states, but also voluntarily to part with them, and some­times actively to put them away from them, especially when His Providence puts them under a necessity either of parting with His Truth, or these things Heb. 10.34. When His Cause or People cannot otherwise be upheld Act. 4.34. Or when their own lives are in such hazard, that they must cast them from them, as a mean of Preservation thereof. Act. 28.38. In which and the like cases. There is a time to cast away.

THe first Two of these Instances concerning the times of Renting, and Sewing, are mainly to be understood in reference to these Dispensations of the Lord, whereby at one time, which He hath set and fixed, He testifies His just dis­pleasure [Page 145] against men; by marring their peace, and Union among themselves, or by Renting them from their Enjoyments: And at another time fore-appointed by Him, He heals these divisions again, and that because the word Renting is frequent­ly used in scripture in this sense, (but never to express any thing of mans Duty) and the Metaphore or similitude which is in it from the Renting of a Garment, is made use of in Scrip­ture expresly to set forth such a Dispensation 1 Sam. 15.27. Both which, viz. The inflicting of these Rents, as a punish­ment, and the Sewing, or Healing of them as a favour, are here asserted to be in Gods Hand for the Timing of them; As for the other Two of Silence and Speech, They are mainly to be understood in reference to Mans Duty of observing the op­portunities of these, as contributing much for his own Peace, and preventing his own and others vexation; Because under the like expressions the Scripture elswhere presseth the Go­vernment of the tongue for that same end, Jam. 1.19.

Hence Learn. 1. The Lord hath a Holy Hand in the Rents and Divisions that are among men, and hath the time of exercising them therewith set, and fixed, whereby He intends to correct and humble them, for their not adhering to Him and His way, and often to make way for some further stroake to be inflicted upon them, thereby weakning them before their common enemy, Isai, 9.21. For, with a provocked God, There is a time to rent.

2. The time of healing these Rents, whether of Nations, Churches, or paricular Societies, are in Gods hand, and fixed by Him, which He brings about, especially, when People Rent their hearts by Godly sorrow for these sins which have provocked Him so to Rent them Joel. 2.13. And when He intends to give deliverance from these Judgments, whereof these Rents were the forerunners Ezek. 37.16. And so He is to be acknowledged, and intreated, for this mercy, as Paul doth in the behalf of a Rented Church. 2 Cor. 13.11. For, He hath fixed a time to sew.

[Page 146]3. There are some seasons, which the Lords People ought carefully to observe, wherein they are to hold their peace, and to refrain from speaking even that which is in it self good, and might prove so to others. As 1. When we are called to learn from others Job. 32, 7. 2. When men turn brutish, and de­clare themselves incapable of profiting, and the more inraged in their wickedness, the more they are spoken to Math. 7.6. and so incorrigible that others can neither have access to deal with them, nor with God for them Amos. 5.13. And 3. When the Truth hath been often before, sufficiently asserted and cleared even to their conviction Math. 27.14. In which and the like cases There is a time to be silent.

4. There are also opportunities of Speaking, which all the Lords People ought to observe, and make use of, wherein they cannot without sin be silent, as when they are called to give a testimony to known truth 1 Pet. 3.15. When they see their Brother sin, and have opportunity to rebuke him. Lev. 19: 17. When they see him in affliction, standing in need of a word of comfort from them 1 Thess. 4.18. And when these that have a call to speak publickly to the Lords People are Born down Mal. 3.16. And especially there are times of Speak­ing to, and instructing of these under their charge Deut. 6.7. And the Lord is to be depended upon for light to discern these particular seasons, and for the matter and manner of Speaking in them Prov. 16, 1. In all which and the like cases There is a time to speak.

THe first Two of these Instances may be understood of the seasons which God hath fixed for manifesting His domi­nion over the passions and affections of men sometimes by turning them to Favour whom and when he pleaseth; Exod, [Page 147] 3.21. At other times again in His Holy Providence turning their hearts to hate these same Persons; Psal. 105.25. And so consequently of these seasons which He hath set for mani­festing His love, and just displeasure, against the Children of men, seeing the Scripture attributes to Him, speaking of Him after the manner of man, and in regard of His Dispensations. A time of Love; Ezek. 16.8. And of Hatred, or Indignation, Ezek. 22.24. The same Instances may be also understood of these seasons, which men ought to observe for manifesting their Love, and expressing their Indignation, not against the per­sons, but the sinful courses of others. As for the other Two Instances of War and Peace, They are to be taken for these seasons, which the Lord hath set for manifesting His Displea­sure against the sons of men, by sending War, and the conse­quents thereof upon them, and for manifesting His Mercy to­ward them in restoring Peace to them again: And likewise for these seasons which men ought to observe, wherein to pre­pare themselves for, and ingadge themselves in War, and where­in again to apply themselves, and condescend unto terms of Peace with their enemies: The due observation, and use-mak­ing of all which, contributes much to that which is the Preach­ers scope, to work the hearts of men to contentment under all changes of Dispensations, considering that the Timing of all these is in Gods Hand.

Hence Learn. 1. The Lord is to be acknowledged, and depended upon as having absolute dominion over the passions and affections of all Men, so as they cannot Love or Hate, but at the times that He hath set, nor can they manifest either Love or Hatred, but as He pleases, who doth by their Love or Hatred manifest His Own free favour, or Just displeasure as He thinks fit, and therefore His favour is to be sought above all things; Psal. 63.3. and His Displeasure only to be feared Psal. 76.17. who hath fixed these times wherein men shall ma­nifest their Love or Hatred, and His Majesty shall thereby sig­nifie [Page 140] [...] [Page 141] [...] [Page 142] [...] [Page 143] [...] [Page 144] [...] [Page 145] [...] [Page 146] [...] [Page 147] [...] [Page 148] His Own favour, or Displeasure; For, There is a time to Love, and a time to Hate:

2. Although it be never lawful to Hate the persons of any; no not of our greatest enemies Matt. 5.44. Yet there are some seasons wherein it will be lawful and necessary to express Ha­tred of their courses; viz. when they are found hateful be­fore the Lord, and some seasons also wherein we will be called to carry our selves, even toward these of our nearest relations as if we did Hate them; to wit, by forsaking them for Christ, when we cannot injoy Him and them both Luk. 14.26. In which and the like cases, There is a time to Hate.

3. However the Lord be free of the sinfulness of mens undertaking and prosecuting of Wars, seeing they do often propose other ends, and take other means and ways for them than He approves of in His Word Isai. 10.7. Zach. 1 15. Yet He is Commander in chief of all Armies, and hath the Time of the rise and continuance of War in His Hand; And that Time in Reference to His People, is especially when they have much abused His Love and Goodness in peaceable times; Hos. 11.4.6 When they turn oppressors one of another, and Covenant-breakers even in Civil Affairs; Jer. 34.17, When they come to avow and defend their wickedness Ezek. 21.9.24. When they content themselves with the outward forme of Religion; Jer. 6.20, 21, 25. When they sight the offers of the everlasting Covenant Lev. 26.25. And yet remain fear­less of threatned Judgment, Jer. 12.4.12. These being in Scripture made the procuring causes of War upon Peoples part, may safely be taken for the signs of the time here spoken of There is a time of War. viz. in reference to Gods inflicting of it as a Judgment.

4. As there are seasons wherein War may be lawfully un­dertaken by the Lords People; As when their Religion, lives, and liberties are unjustly invaded; 2 Chron. 20.10.11. And so the ground or cause of ingaging in War is just and necessary; [Page 149] Jud. 2.12, 13. And when they have probable means of prose­cuting the same Luk. 14.21. So is it the Duty of the Lords People to observe these seasons, and not to delight in War, so as to anticipat the season thereof, Psal. 68.30. Nor so to love their ease, as to refuse to ingage therein when Gods time comes; Judg. 5.16.23. For of the season wherein men may and ought to undertake War, this may be understood There is a time of War.

5. As the Lord hath His appointed seasons wherein He mak­eth Wars to cease, Psal. 46.4. And so makes Peace in His Peoples borders, Psal. 147.14. which are especially when He hath humbled His People for these sins which have procured such a Judgment; Isai. 57.18.19. And sets them about the Re­formation of their ways. Hos 2.16, 17, 18. When the cup of Their iniquity, who made War against His People, is full: Gen. 15.16. And Gods work intended by them is wrought: Isai. 10.12. So there are seasons also to be observed, and made use of by the Lords People, wherein they ought to condescend to terms of Peace with these against whom they did justly un­dertake War, to wit, When the end of their undertaking is gained, and they may with Peace injoy truth and these outward liberties and priviledges which God hath allow­ed upon them: For, this hath respect both to the Lords Dis­pensation, and to mans Duty There is a time of Peace.

WE have heard of the first consideration serving to work the hearts of them that will take Gods way of seeking Happiness, to contentment with their Lot, and to wean the hearts of all from seeking Happiness in things Earthly; viz, That the time of all Events is in Gods Hand.

[Page 150]Here follow some further considerations to the same purpose. The Second in order is held out in this Question What profit hath he that worketh in that wherein he laboureth? Which is not spoken to condemn lawful diligence even about things earth­ly; But the meaning of it is (as was more fully cleared upon the like Words Chap. 1. ver. 3) That there is no true profit in that sort of Labour, which can render a man truely Happy, or that will Abide and Remain with a man (as the Word sig­nifies) of all his anxious toilsome pains (as the Word translat­ed To Labour signifies) which he takes to make up for himself an earthly Happiness ver. 9. The Third consideration is, That God hath imposed upon all the Children of Men (and none of them by all their w [...]t o [...] power can shun it) this sore Travel, even to wrestle thorow such various changes of Dispensations, as have been formerly exprest, so that there can be no true Happiness, or Contentment attained, if he be not looked unto, who hath the Time of every sad, or comfortable event in His Hand: And this he sets down as a thing certainly known to himself in his own experience, who had found several of these Times spoken of before, go over his head; and had observed the same in others beside him. The fourth is, That Gods end in this variety of Dispensations, is good, to wit, That man should be exercised therein, to keep him from setling upon this Earth, as if Happiness could be, where so many ups and downs are, or, that he may be humbled thereby (as the Word Exer­cised, most properly, and according to the most frequent use of it in Scripture, signifies) ver. 10.

Hence Learn. 1. However deluded sinners seeking their Happiness in things Earthly, apprehend profit to be only in things of that sort, and in nothing els; Prov. 1.13. Mal. 3.14. Yet while men take not Gods way for Happiness, they gain nothing by all their work, which deserves the name of profit or Advantage, seeing they lose Gods favour and fellowship, and their own Souls, What profit hath he that worketh, in that where­in he laboureth

[Page 151]2. Nothing is to be reckoned the true Profit or Advantage of a mans work but that which is permanent and, and will abide with him, as nothing earthly can do, only the Graces of Gods spirit abide in the exercise of them with the Saints in Death, Prov. 14.32, And their good Works abide with them thorow all Eternity, in the Gracious reward of them Rev. 14, 13. For, this word Profit, signifies a thing Permanent, or Remain­ing, and concerning, such a thing the Question is, What profit hath he that worketh, in that wherein he laboureth.

3. Men that are most earnest in the pursuit of things Earth­ly, are most slow and unwilling to consider what real Profit will redound to them by their pains, and can very hardly be moved to Examine their Consciences seriously, by puting this Question to them; which if they did, they might see that no­thing deserving the name of Profit could be condescended upon and their Consciences might be forced to answer, if they would weigh Profit in the Balance of the Sanctuary, that they have none of it at all: And therefore Christs Ministers should often urge mens Consciences with Questions to this purpose, Concerning the abiding Profit, or Advantage of their way; For, after the Preacher had put this to men in the begin­ning of this Book, he comes here again to urge them with it, What profit hath he that worketh in that wherein he laboureth.

4. The Lord hath imposed this as an inevitable Lot, upon all the Children of men, which none of them, though never so far advanced above the common rank of men, can with all their wit or power eschew, that they shall have a toilsome and wearisome life (as the Words sore travel, here signify) wrest­ling thorow various changes of their condition, that hereby they may be convinced of the insufficiency of created things, and their pains about them, to bring to them any True Happi­ness, and so may be moved to imploy their Travel for some better things, and to make sure a state that cannot be shaken, for which cause it is that Solomon here offers this considera­tion. [Page 152] This sore travel hath God given to the son's of men &c.

5. Although it increase the Anxiety of wicked men, to con­sider that sad Dispensations are inevitable 1 Sam. 31.4. Yet it serves to work contentment and submission to the pleasure of God in the hearts of the Godly, who know that all of these shall work for their good Rom. 8, 28, For this consideration is held out to quiet their hearts under all changes. This sore travel God hath given to the son's of men.

6. They who have a Calling publick to hold out the mind of God to others, ought to be much in the observation of His way with themselves and others, that they may see in His Dispensations, His truths verified, and so may avow their own experience, when the same may tend to the advantage of the truth; For, here Solomon holds out this as experiment­ally known to himself, I have seen the travel which God hath given.

7. Gods great End in all the various Changes of Dispensa­tions, from Comforts to Crosses, and on the contrary, is to keep man in exercise; that under the sweetest he may think it his Duty to be exercised in Praise, and in preparation for sad­der; And under the saddest, to be exercised in Prayer, and the use of other means for support, direction and comfort; and so may be alwise busie: For, if men were still under sad Dispen­sations, they would sink in discouragement Isai. 57.16. And if still under prosperous and comfortable Dispensations, they would fall a sleep in deep security Psal. 30.6. Therefore. This travel God hath given to the sons of men to be exercised in it.

8. All the various Dispensations of the Lord with the Chil­dren of men, and the Exercises which these Dispensations call them to, aim at their further Humiliation: Sweet and comfort­able Dispensations are to humble them in the sense of their un­worthiness of them, and inability to Praise for, or walk sute­able to them; Sad Dispensations are for their humbling in the sense of their sins procuring these, and deserving worse, and the Exercises to which these call them, should also humble [Page 153] them, considering their inability to go about them, for one Word signifies (To be Exercised, and to be humbled) im­porting, That as all His Dispensations tend to the Exercising of men, so both Dispensations and Exercises suitable to them, should produce more and more Humiliation. This travel hath God given to the sons of men, to be exercised in it, or, as the Words may be rendered, To be humbled by it.

THe Fifth Consideration serving to work the hearts of men to contentment under various changes, of Dispen­sations is, That God hath made every thing beautiful in its season, Though this have a truth as to the Works of Creation, every one whereof hath its own beauty, Gen. 1.13. And likewise as these actions which are most deformed in the hands of men, seeing even these as they are in Gods hand, and ordered by His Providence, have their own beauty, Gen. 50.20. Yet it is mainly to be understood of these Divine Dispensations, or Works of Providence formerly mentioned: not only these of them which are most desirable to men, such as Planting, building up, healing, peace &c. But plucking up, breaking down, killing, war &c. have a beauty in them to a spiritual discerner, who can find out by the light of the Word, and Spirit, the Mind of God in these, and see them brought to pass by His Provi­dence in the seasons fittest for attaining His ends; and can read these attributes of His Wisdom, Power, Love, and the like which are written upon them, and so they are worthy to draw mens hearts to delight in the consideration of them, and chear­fully to submit to them.

And if it be inquired how it comes to pass, that the most [Page 154] part of men do not see this beauty; and so do not willingly sub­mit unto, but vex themselves and repine at these sad Dispen­sations of His; The Preacher giveth Two Reasons hereof. 1. The Lord hath set the World in their heart, that is, He hath justly left their hearts to be wholly taken up with their gain, Glory, and pleasure Worldly; seeing they choise these things for their portion: And hence it comes, which is the Second reason; that they cannot find out His work, that is His mind in His Dispensations by comparing one of them with another, and looking upon them all as one intire piece of work in His hand, Therefore they see not the beauty of them, and do not chearfully submit unto them.

Hence Learn. 1. Not only the Works of Creation have a lustre and beauty in them, in so far as the Glorious Wisdom, Power, Goodness, and other Attributes of the Creator, shine in them, Psal. 19.1: Rom. 1.20. But even these Works of Providence which seem blackest unto men, have a great deal of ravishing beauty: Josephs being sold, Job spoiled and plagued, Daniel in the Lyons Den, Christ betrayed, and nailed upon the Cross; These and the like, although being looked upon as in the hand of instruments, they seem to have nothing but de­formity in them, yet being looked upon, as Gods Workes, and according to His intent, and the result of them, they have a ravishing beauty in them, and many of His fair Attributes written upon them; For, saith the Wise man, He hath made every thing beautiful in his time.

However we would have our tryals delayed longer, and our deliverances coming sooner, than they do, yet these and all other Dispensations of the Lord fall out in their appoint­ed time, and in the season which is fittest for them, and the observing of them, as wisely timed, and trifted with the fittest opportunity they could have fallen out in, doth serve much to discover the lustre and Beauty of them, For, He hath made e­verything beautiful in his time,

[Page 155]3. It is the sight of the beauty that is in Divine Dispensations, and the Observation of the fitness of the season wherein they fall out, that makes men chearfully submit to them, so that when we murmure at, and weary of Dispensations, it is be­cause we see not the beauty that is in them, or do not look upon them, as falling out in the season fittest for them, For, this is a consideration held out, to quiet and comfort the hearts of men, under sad Dispensations, That he hath made every thing beautiful in his time,

4. Although the Lord be free of mens sin, and doth nothing to induce them to any thing contrary to His Will Jam. 1.13. yet when men contrary to His revealed Will, and their own light, choise the things of this earth for their portion, He doth justly give them up to serve their idols, arid (though they do not injoy them, yet) to pour out their desires and affecti­ons upon them, for it is of Gods Judicial giving up of men to serve their Worldly lusts, who have chosen the same for their Portion, that Solomon here speaks, while he saith, He hath see the World in their hearts.

5. Men that are excessivly in love with Mammon, or any thing Worldly, whose prime desire is to obtain, their fears to lose, and delights to enjoy the same, they can never discern the beauty, that is in the Lords Dispensations, they are so bent upon the service of their idols that they have neither leasure, nor pleasure, to study His mind in His working; for after the Preacher hath asserted 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 [Page 156] 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.

THe Sixth Consideration serving to wean mens hearts from the best condition they can be in in this World, as [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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.

HEre are T [...]e [...] 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 [Page 162] 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 intend [...] 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 ma [...] 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 he hath proposed to Himself, even by these things which men act contrary to His revealed will, and what ever be mens sinful ends and mis­carriage, who are Instrumental in the carrying on of these things, for (saith the Preacher) I know that whatsoever God doth, it shall be for ever.

2. The believing consideration of this infallibility of eve [...] according to the Lords Eternal purpose, and the standing un­der wherein He hath set them, is a powerful [...] [...]o wo [...]k [Page 163] the hearts of men [...] and [...] obedience to the Lord, under all the changes of their life; For, Solomon offers it for this end as a [...]rac [...] experimentally known to him­self, and which ha [...] that effect upon him, I know that what God doth, it shall be for ever.

3. However man being dark concerning the Lords Work­ing Job. 38.2. an [...] yet conce [...]y of his own wit Job. 11.1 [...]. hath a quarrelling humour, ready to censure what God doth, and would have more mitigation in his tryals, more sweetness in his comforts, and somewhat of the Duration, and weight of his Crosses taken away from them Job. 7.19. Yet all the Lords Dispensations taken as they are without Addition or Diminu­tion, serve most for attaining His holy; and wise Ends, and if they were in the least changed, they could not be so subservi­ent as they are, for attaining of them; For in reference to the ends intended by the Lord, the Preacher thus commends the perfection of His Working, Nothing can be added to it, nothing can be taken from it.

4. Not only shall the Lords Dispensations for the substance and kind of them, fall out unchangeably according to His mind but even for the quality, and circumstances thereof, they must be as He hath resolved: There cannot be the least ingredient of more bitterness added to any of His Dispensations, nor a grain weight of His allowed consolation taken from them by any creature; For of the quality, and circumstances of His Working, may this also be understood, Nothing can be put to it, nothing can be taken from it.

5. Man can never contentedly submit unto, nor chearfully follow his Duty under the changes of the Lords Dispensations untill he do in some measure apprehend the absolute perfecti­on of them, in order to the Lords ends intended by them; and when the same is seen, it is sufficient for Working the heart to that frame; For, that they may be contentedly un­dergone, and Duty followed under them all, this is here held [Page 164] out to be considered, that nothing [...] be taken from them, nothing put to them.

6. One of the great Ends intended by the Lord in all His Dispensations, especially His manifesting o [...] this, that neither His Dispensations can be altered, nor His Ends intended by them frustrate by man is, that the fear of His name may be wrought in the hearts of men, that under [...]urable Dispensa­tions they may fear to abuse His Goodness by turning it into wantonness Hos. 3.5. Deut. 32.14, 15. And under sad Dispen­sations, if upon themselves, they may fear their own weak­ness, lest they repine, on fain [...] and so make their hands strong­er Isai. 8.13. And if upon others for their sins, they may fear the like sins, and the like sp [...]ake for them Psal. 110.120. Act. 5.11. For saith the Preacher, God doth it, that is, He times all these Dispensations, and suffers them not to be alter­ed in any thing, and manifests the same here to men That men may fear before him.

7. That fear which God intends to be wrought in His Own by His Dispensations, is not a fear arising from the considera­tion of the bitterness that is in His Dispensations, or the ter­ror of instruments imployed in them; but such as arises from the consideration of the Lord Himself set before the face of the soul, in His Power, Goodness, Love and other properties of of His, manifested in His Dipensations: For He doth all that men should fear before him.

8. Men that desire to be truely happy should be so desirous to have the fear of the Lord stamped upon their heart, that they should chearfully submit [...] the hardest of His Dispen­sations, which he intends, and may bless for Working and pro­moving that frame▪ For this is to be looked upon as a mo­tive to chearful submission eve [...] to hardest of Dispensations, God doth it, that men may fear before him.

HEre are Two further considerations, serving as motives to, or Arguments for submission and contentment, under the saddest of Divine Dispensations.

The Tenth in order is, That the Lord in Exercising men with saddest Dispensations, deals not with them in strange, and unusual wayes; And the Preacher holds out in Two ex­pressions, The one is, That which hath been is now, which can­not be understood of such extraordinary Dispensations, as sometimes the Lords people had been under; seeing the like were not in Solomons time, nor of what the Lord may do in some singular cases, to declare His Soveraignity; by inflicting some strange and unparallelled Judgement upon a people, or person, differing especially for circumstances, and degrees o [...] bitterness from what hath been before: But the meaning is, that in the ordinary course of Gods Providence, men are ex­ercised with no other sad Dispensations, than the same for sub­stance, wherewith others before them have been exercised; so that hereby the Preacher doth correct the mistake of these who think themselves singularly dealt with by every hard Ex­ [...]cise, and that the like hath never been before the other [...]xpression And that which is to be, hath already [...], is to the same purpose, only with this difference, that by the [...] [...]er he doth correct their mistake who think the like of their Crosses hath not been before; and by this he guards against the fears of uncouth and strange Dispensations for the [...] seeing men have no ground to vex themselves with the expectation of such, especially if they keep themselves in Gods way.

And because these are ordinarily to the Godly the sa [...] Dispensations and most vexing, in the inflicting whereof w [...] ­ed men are instrumental 1 Chron. 21.13. Therefore he adds the Eleventh Consideration to quiet hearts under these, And [Page 158] [...] [Page 159] [...] [Page 160] [...] [Page 161] [...] [Page 162] [...] [Page 163] [...] [Page 164] [...] [Page 165] [...] [Page 166] it is of the Lords vindicating the wrongs of His People, God requireth that which is past, saith he, The Word [Requireth] according to the frequent use of it in Scripture signifies To vin­dicat or Avenge. Josua 22, 23. Psal. 9.12. the wrongs of People their oppressions and sufferings which are past; And this ex­position is confirmed by considering the signification of the last Word in the verse that which is past, Which may be rendered as some translators do, (One that is opprest, or him that is per­secute) and so the meaning is, The Lord makes inquisition for, and doth Avenge the by past wrongs of His opprest, and perse­cuted People; And this serves much for quieting their hearts under the hardest usage in the World; It is true this expres­sion God requireth that which is past, is subservient to the Scope and clearing of the former consideration, if it be understood of the Lords calling back former Dispensations, sometimes the same Crosses for substance, to exercise the present Generation with, which have been in the former, and at other times re­storing their wonted comforts again, which should make men submissive to sad, and use aright sweet Dispensations, yet it seems most agreeable to the scope, and especially to the pur­pose immediatly subjoined in the following verse, to understand this Clause as hath been formerly explained.

Hence Learn. 1. Men have ordinarily so litle acquaint­ance with the Scriptures; and the Lords way of dealing with others; so litle sense of their own deservings, and so much self-love, that they are apt to apprehend their Crosses singular, and such as never any before have met with; For, this is the mistake which the Spirit of the Lord here contradicts while he saith That which hath been is now.

2. One great ground of mens vexation and want of submis­si [...] under the tryals wherewith the Lord Exercises them, is, that they look upon them as singular, and without a parallel in former times: For, as this is supposed to be mens apprehensi­on, so the same is supposed to be also removed and contra­dicted, [Page 167] as the gro [...]ed of their vexation, and want of submission under tryals. That which hath been is now.

3. However the sad Dispensations of the present time may vary for some circumstances and for the instruments of inflict­ing of them, from these that have been before, yet for the substance of them, the prime efficient of them, and their be­ing at His disposal, for their weight, mitigation, continuance or removal, and the like, they are still one and the same; And the Lords intention in Exercising men with them, the same also; in which sense it is here asserted concerning them, That which hath been is now.

4. It serves much for quieting mens hearts, and working them to submission under sad Dispensations, to look upon them as nothing singular, but as common to men, and such as others like our selves have wrestled thorow; considering that in these others, the Lord hath given proof of His Power, faithfulness, and love, in sustaining and delivering them; And these same properties are ingaged to be yet forthcoming for all that wait upon Him in straits; For, as a ground of quietness and submission is this held out, That which hath been, is now.

5. As men are very apt under the cross not only to vex them­selves with their own misapprehensions, as if the like had not been [...] lot of others before, but likewise when they have overcome that, to renew their own vexation, with the ground­less, and fearful apprehensions, of some such singular tryal, a­biding them for the future, as neither themselves nor others have had the like before, so it is the Lords gracious way in his Word, not only to rectify and confute, their present mistakes which may vex them; but to guard them also against their fears of future events, if they will observe His Word, and take pleasure to study and make use of it; For, so doth he here by holding out what they may expect as the Lords ordi­nary way That which hath been is now, and that which is to be hath already been.

[Page 168]6. Though the Lord may set the wrong [...] and sufferings of His People pass for a time unpunished, till they be humbled, and His and their enemies ripened for a streak Isai. 10.12. Yet he will surely call the instruments of His peoples trouble to an accompt and will reduce all their unjust Decreits, which they have pa [...] and put in Execution against His people; For saith he, God requireth that which is past.

7. Though the Lords People may not desire a woful day even upon their Pesecutors Jer 17.16. Nor rejoice when they see it, as at their Misery, Job. 31.29, but ought to prevent the same, so far as their Prayers, and pains for their Repent­ance and reclaiming may do Psal. 35.13.14. Yet the consi­deration of the certainty of Gods vindicating their wrongs, and reckoning with their unjust Oppressors, as it is the illu­stration of His Justice, and Faithfulness, and the Testimony of His marvelous Love to His own, it ought to be consider­ed by them, and should quiet their hearts under all that they can suffer unjustly from men; For thi [...] is an Argument for Submission especially under such sad Dispensations, as wicked men are instrumental in the inflicting of, that God requireth that which is past.

BEcause Oppression under pretence of Justice, is one of the saddest Dispensations where with the Godly are Exercised in the World, Therefore to work their hearts [...] quietness under this, Solomon doth first propose this grievous Dispen­sation, as a thing that himself had seen, both by his own ob­servation [Page 169] of affairs, in former times, and by the light of the spirit of Prophesy, revealing to him what was to be expected ordinarily to fall out, to wit that in Courts of Justice, and Judgement Seats, where Natures light, Gods Word, and Poor peoples Case, call for Justice and Righteousness, and that sen­tence should be past against wickedness and injustice, and in favours of Piety and Equity, even there, nothing but the quit contrary oftentimes is to be found: and to signify the great­ness of this evil, and the frequency or generality of it, he useth two expressions to the same purpose, for setting it out Ver. 16.

Next, he holds forth to others that consideration which guard­ed his heart against the vexation which such a sight doth readi­ly work; And this makes the Twelfth in number, to wit, that God will pass righteous Judgement, both upon the Righteous or them that have a good cause, by absolving them, and a­venging their wrongs; And upon the wicked by reversing their unjust sentences, and punishing them for passing of them.

And thridly to make this consideration the more effectual, he inlarges it, by showing that there is a set or fixed time, as the Word signifies, there, to wit, with God, or at the day of Judgement, for Judging men as well for their wicked purposes, and intentions, as for their wicked Actions; So that the one verse serves to wean mens hearts from leeking Happiness in this World, seeing injustice and oppression is so ordinary in it. And the other serves to comfort these who seek their Hap­piness else where, against all their unjust sufferings here; from this, that all their causes unjustly judged by men, shall be Judged over again.

From ver. 16. Observe 1. As it is the pleasure of the only wise God, to permit men void of true piety, to have have Power and Authority in the World, that all may know there is no True Happiness in things of that nature; and that they are not proofs of His love, so such men when they get power and high places, do ordinarily abuse the same to in­justice [Page 170] and oppression, for to signifie that it is generally thus, Solomon useth Two expressions to one purpose, I saw under the sun the place of Judgment that wickedness was there &c.

2 It is a great aggravation of mens sins to be directly con­trary to the prime Duties of their calling, and committed in the place where the Graces or Duties to which those sins are contrary, ought to be exercised; For, as an aggravation of this sin of injustice, Solomon points at the place where it was committed, and consequently the prime Duty of their calling, to which it was contrary I saw under the sun the place of Judg­ment, that wickedness was there; and the place of righteousness that iniquity was there.

3. The advancement of men to places of power and trust in the World, who abuse the same to the oppression of Piety and Equity, and the promoting of ungodliness and injustice, is a Dispensation that of any other the Lords people had most need to be guarded against stumbling at, and taught how to Judge aright of, seeing Satan takes occasion from thence to tempt the corruption of the best to Atheism, or Denyal of a Providence Isai. 40.27. and to join with such men in their sin­ful ways Psal 73.10.13. Therefore doth the Wise-man here fore-warn all following Generations of it, as ordinarily to be expected, and holds out that which may guard the hearts of the Godly against it, I saw under the sun the place of Judgment, that iniquity was there, &c. And I said in my heart God shall Judge. &c.

4. It is the Duty of those, who have a publick calling to clear the mind of God to others; not only to discover and threaten the known sins of inferiors and privat Persons; but likewise of Publick Judicatories, and Persons in Eminency; that they may be convinced and reclaimed; [...]or so doth the Preach­er here, and in so doing acts as an ordinary Minister of Christ 1 Tim. 5.20. I saw under the sun the place of Judgment, that iniquity was there: &c.

[Page 171]5. The Lords Ministers ought not only to hold out such general grounds of comfort to the Godly, as may reach all their sad cases, but they ought to instance their particular try­als, especially such as prove most vexing, and occasion great­est Temptations to them, and guard them against these Temp­tations, and apply suitable consolations to these tryals, as here the Preacher doth, I saw under the sun the place of Judgment, that iniquity was there; —I said in my heart God shall Judge &c.

6. The consideration of that injustice and oppression, which is ordinarily to be seen in the best ordered Kingdoms and Common-wealths under the sun, should wean the hearts of men from seeking Happiness in this earth, and make them long for and seek after Happiness in that Kingdom above the sun, where only Righteousness dwels 2 Pet. 3.13. For, to this end also is this Observation of oppression and injustice here related, I saw under the sun the place of Judgment, that iniquity was there &c.

From ver. 17. Learn. 1. As the Lords Messengers ought to digest with themselves, and as it were; first, speak in their own hearts, every truth before they deliver it to others, so especially the consolations which they hold out to the afflicted that they may speak because they believe, considering that even they may stand in need of these consolations as well as others; For so doth Solomon here; I said in my heart God shall Judge.

2. God will undoubtedly Judge over again all causes that have been iniquously Judged in the World, and with this con­sideration the believing Soul should comfort it self against In­justice from men, as here Solomon doth, and teaches others by his example to do the same, I said in my heart God shall Judge the righteous and the wicked.

3. Though the particular time of the last Judgment be un­known to men and Angels Math. 24.36. Yet it is known to God, and fixed with him; For, there is a time. (the Word sig­nifies [Page 172] a determinat and fixed time) There, (to wit, with Him) for every purpose,

4. Though there be no ground in Scripture to think that the last Judgment shall take long time, yet this is sure that no­thing shall be past by, for want of leisure to cognosce upon it; For, saith he, There is a time there fore every purpose and for every work.

5. The secret purposes and intentions of mens hearts, shall no less come to be Judged in the day of Gods last reckoning with men, than their Actions; For, There is a time there for e­very purpose, as well as for every work.

6. The Lord allows His People, especially when they are opprest by men, to comfort themselves in the believing consi­deration of this last day of His reckoning, when He shall get the Glory of His Justice in the condemnation of His and His Peoples enemies, and of His Justice and Mercy both, in the absolution of His own whom they have condemned: For, as a ground of comfort to the Godly, against the oppression and Injustice of men, this is here held out God shall Judge the righte­ous and the wicked, for there is a time there for every purpose and for every work.

THat men in Eminency abusing their power, may be hum­bled and reclaimed from their sinful course, and the [Page 173] hearts of the Godly guarded against the Temptations arising from their discerning of the perverting of Justice, and oppres­sion of Innocents, Solomon holds out a further consideration the Thirteenth in number, concerning Gods purpose in disposing so, that such men should come up to places of power and trust in the World, I said in my heart &c, while he was meditating upon the State, or (as the Word signifies) the Order which God hath established among men, setting some upon Judg­ment seats to pass Sentence upon others; And how they did abuse the same by their Injustice, and how others that com­plained to them of oppression were opprest by them, he came at last to consider Gods holy purpose in this Dispensation, ex­pressed in two Branches, One is That God might manifest them, that is, that He might make known to Onlookers, how per­verse Men are, when they have opportunity by being in E­minency and power over others, to show what is in them; The other is, That they themselves might see that they are Beasts In so far as they resemble the Beasts in their disposition and car­riage, especially in their preying one upon another by their Injustice, and seeking Happiness in their earthly and sensual delights; And because this Holy Man, having this Holy Pur­pose of God, manifested to him, could not but go along with with it in his desires, therefore this, that he said in his heart con­cerning the state of the sones of men that God might manifest them. &c. May be taken for his hearty wish or Prayer, to this pur­pose, O that God might manifest them! and that they might see themselves to be but Beasts! And so it is clear that this serves both to humble such men and reclaim them from their way. And to quiet the hearts of the Godly who are opprest by them, considering how base and beastly they are for all their Eminency, and that it is Gods purpose to manifest them to be such. Ver. 18.

And next he holds forth such Reasons as are most effectual to convince them, of their brutishness; to wit, that they as [Page 174] well as the Beasts, are subject to many accidents, or (as the Word translated Befalleth signifies) Occurrences of Providence, interrupting them in their injoyment of these earthly delights, wherein they place their Happiness; And particularly that they are both alike subject to death, man having one and the same vital breath, or Animal Spirit, with the Beast, and being as easily cut off as the Beast, so that in these things men have no preeminency above the Beast, though in respect of their rational and immortal Souls, and their condition after death, whereof he speaks afterward, there be a vast difference.

Thirdly, He confirms this proof, by a general assertion, con­cerning the Vanity or emptiness and insufficieency of all creat­ed things, for bringing True contentment, or Happiness to Man, and therefore it is a brutish thing for Men that have immortal Souls to seek their Happiness in Worldly greatness especially upheld by Oppression and Injustice. Ver. 19.

And Fourthly he doth further inlarge, and illustrate the re­semblance betwixt them and the Beasts, by this, that they are all in a motion toward the same place, to wit Corruption, or the state of the dead, and that because Man is of the same Ori­ginal or mettal, with the Beast, as to his earthly or material Part his Body. And so must be dissolved as the Beast into the dust again Ver. 20.

Hence Learn. 1. This is one of the Holy Designes of God in permitting Wicked men to have that power and these places of trust in the World, which they abuse by oppression, and Injustice, that they may manifest that Wickedness which was before latent in them, hid from the World, and themselves al­so, while they had not such opportunity and Temptations to vent it. 2 King. 8.13. The consideration whereof may abate Mens Ambitious Desires, after Worldly Eminency and greatness; for while they are receiving the same, they are but ascending the Stage, whereupon men do ordinarily act, in the view of others and proclaim to the World their own folly and per­versness; [Page 175] And likewise it should make Men in the first place Study the mortification of these Evils, which great places often discover, to the disgrace and ruine of the Persons advanc­ed to them; For upon this Solomon saith he did meditate as Gods purpose and design in permitting that which he observ­ed in the former verse. I said in mine heart concerning the estate of the sons of men, that God might manifest them, that is, that it was his purpose to let them show what they were.

2. That which should mainly take up the hearts of the Lords People, while they consider His Dispensation of suffering Wicked Men to have power and Authority, and Innocency to be opprest, and Justice perverted by them, is, the Lords intention and purpose therein, so far as by the light of His Word and Spirit they may attain to the knowledge of it: This when it is seen being able to quiet their hearts seeing all His purposes are to bring Glory to himself Prov. 16.4. And good to His Own at last Psal. 25.10. For upon this design of God in suffering men to sit in Judgment seats, who act unjustly there, is Solomons meditation Exercised, and therewith also is his heart quieted. I said in my heart concerning the estate of the sones of men, that God manifest them.

3. Though the Wickedness of Men, especially Men in place and power, ought to be grievous to the Godly, as it is the Lords publick Dishonour, Psal. 119 158. Yet the mani­festation of their Wickedness, and Injustice, as it is ordered and made use of by His holy Providence, to make them more hateful, and to undeceive others who have been ensnared by them, and may possibly tend to make them vile to themselves and ashamed of their evil ways, it ought to be a comfort to the Godly against their own particular sufferings from them; For the consideration of this, That the Lords design in suffering such men to have power, who do abuse it, is to manifest their Brutishness to the World and themselves, is here held forth as comfortable to the opprest Godly, I said in my heart concerning [Page 176] the estate of the sons of men, that God might manifest them &c.

4. However Wicked Men in Eminency are apt to Deifie themselves Dan. 6.9. And people also are ready to applaud them in so doing Ast. 12.22. yet while they abuse their power and Authority for promoting of Wickedness, and bearing down of Piety, and Equity, they prove themselves to be Bru­tish, seeing they seek no higher Happiness than in things where­in Beasts take pleasure 2 Pet. 2.12. they wax wanton, and in­solent against God by their Prosperity, as the Beast fed upon a fat Pasture; Deut. 32.15. and employ their power to oppress the innocent and weak, as the Beasts do Ezek. 34 20, 21. And so by all their pleasures and prosperity, are but fatted for the day of slaughter Prov. 7.22. For it is here implyed, that if they Judged aright. they would esteem themselves no better, seeing it is the Lords mind To manifest them, And that they might see themselves to be but Beasts.

5. Wicked men by Reason of their blindness, self love, and prejudice at the truth of God do not ordinarily see the brutish­ness of their own disposition, and baseness of their way, till they be left of God to manifest to the World the latent Wick­edness that is in their hearts: For this second Branch of this Lords design in suffering Wicked Men to have power who abuse it, may be looked on as promoved by the first, They are by pro­vidence brought to Eminency, that they may be manifested to others, And this is done that they themselves might see that they are Beasts,

6. Wicked Men may see that, in the Dispensations of God even these that are most grievous to them may contribute much for their good, if they make a right use thereof: For while he is manifesting them to the World, they ought to think 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.

[Page 177]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 [Page 178] 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

[Page 179]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.

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 [Page 180] 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 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 [Page 181] 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 [Page 176] [...] [Page 177] [...] [Page 178] [...] [Page 179] [...] [Page 180] [...] [Page 181] [...] [Page 182] 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

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 [Page 183] them; And so consequently this rejoicing in a Mans 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 Happiness: For, here Solomon from his former Observations, which he had painfully gathered by much meditation, for clearing of his own and others minds, concerning the Lords Dispensations, draweth this practical conclusion, whereby he commends to his own heart and others, a chearful going about of Commanded Duties for the honour of God. Wherefore I perceive that there is nothing better &c.

[Page 184]2. Although the best Actions, that the best of Men can per­form, have in them a sinful mixture, and so yeild alwayes some matter of shame and Humiliation Isai. 64.6. Yet it is possible for a Child of God to attain to such a way of going about his Duty, as that he may have Joy and comfort in what he does; so far as he finds the spirit of God inabling him for these Du­ties, which are far above the reach of his natural Abilities, and so His Works evidence the spirits Gracious Indwelling; Ephes. 3.16. In so far as he is made to intend mainly the Glory of his Maker in his works, and so hath it made clear to him, that he and his Works are acceptable, 1 Pet. 2, 5. and 4.11. This is both the Lords allowance to His Own, and it is there Duty to study the attaining of it; For this is it which is here commended, That a man should rejoice in his Works &c.

3. Though none are to rest upon any measure of Grace, or comfort they have attained in this World, Philip. 3.12.13. Yet when the Lords people are by His Grace holden to their Duty with some measure of chearfulness, they ought then to Judge themselves arrived at the hight of that Happiness, which for the kind of it, is attainable in this life; seeing they may be sure in that way to have many a comfortable meeting with God to strengthen them for more Work, and increase their Joy in Himself, Isai. 64.5. and in that way they are to hold on, and not to look for rest from that Labour, while they are here; For in this sense There is nothing better for a man (in this Life) than that he should rejoice in his own work.

4. Although the good Motions and Actions of the Godly are to be attributed to the Lord, as the prime efficient of them▪ Philip. 2.13. Isai. 26.12. Yet in regard the renewed faculties of the Soul, and the outward man sanctified for that end, are the immediat and formall Causes, and instruments of these Works and that they are no less rewarded by Grace, than if they were done by mans own strength, yet they are properly called mens own Works: And to call them so, and Rejoice in them also in [Page 185] the sense formerly mentioned is consonant to the Scripture, Gal. 6.4. Which refutes them who say Gracious Actings are not the Believers but Christs, and His Spirits in them. There is nothing better, than that a man should rejoice in his own works.

5. Although the full reward of Well-doing be reserved for the other Life; yet there is some portion, or part of it (as the Word signifies) let out in the mean time; so much as may make Men hold chearfully on in their duty under the saddest Dispensations they may meet with, even that Joy in the Holy Ghost, and Peace that passeth Understanding, from their dis­cerning of the Lords enabling them to follow their duty, and of His acceptance of them and it: For, saith Solomon, That a man should rejoice in his labour, this is his portion, That is, It is a begun Reward, a temporarie Recompence of his Labour and Pains.

6. Though Man had never so large a measure of the Things of this Earth, he should never esteem himself to have got his Portion which God allows upon him, till he find himself enabled by special Grace, to go about his duty, in the strength, and for the Glory of Christ, and so as he may have some mea­sure of true Joy in confidence of the acceptation of his Person and Works; and he that hath attained to this, were his mea­sure of things worldly never so small, he should count him­self to have his Portion, which is better than all other things on Earth: For, That a man should rejoice in his works, this (saith the wise Man) is his portion.

7. While Men are strangers to this chearful following of their duty, which is truely their portion here; they will be no less anxious, and earnest in pursuing things earthly, and heap­ing them up for the future, than if they were either never to part with them, or after Death to come back again, and enjoy them. For this Question speaks to Men whose practice is such as if they were led by this Principle, that they should return to see, or (as the Word signifies) to enjoy what they once left [Page 186] behind them at Death, Who can bring him to see what shall be after him?

8. The Consideration of Mans short continuance with, and the certainty of his parting from all his earthly Comforts, and of the impossibility of his returning to them after Death; should not make him abuse them by excess of delight in them, as sensual Epicures do, 1 Cor. 15.32. yet it should stirr him up to take his allowed Comfort in them, and to use them for chearing of his Heart in serving of his Maker, so shall he be Sure his Works shall follow him when he rests from his labour, though he come not back to see or enjoy them here: For there is an Argument to commend chearful following of a Mans du­ty, by taking the comfort of the Creatures, imported in this Question, For who shall bring him to see what shall be after him?

CHAP. IV.

THE first Motive serving to promove Mortification, and to wean the hearts of Men from any Happiness imaginable in this Earth, and work them to submis­sion under Affliction, is, That he observed it ordinary in the World, that proud Oppressours are prosperous, and the Godly are in a sad condition under them: And this he saith he Return­ed and Considered: Whereby is meant, that he turned his thoughts again upon this subject; having in the former Chapter ver. 16. considered that oppression that was in Judge­ment Seats, he here views all other sorts of oppression, that were under the Sun, so far as his knowledge and information, (which was very large) could reach; or rather that he had all the several kinds of oppressions, which are very many, and whereof no place under the Sun, where sinful Men are, is free, represented to him by the Spirit of the Lord. Concerning [Page 189] which he calls all to consider Three things that much affect his own heart; First, The mournful case of the oppressed, set out by the sign thereof, their Tears. Secondly, The great power of their Oppressours, wanting nothing that might serve for execution of their cruel designs. Thirdly, That the Op­pressed had no Comforter, to wit, among Men; And because this was the bitterest Ingredient in this case, and called most for sympathie; therefore he repeats it twice that They had no Comforter.

Hence Learn 1. They that would work their own hearts to a mortified frame, must not be slight and superficial in me­ditating upon any subject, that may be blest for that end, but frequent and serious in pondering it, and careful to find out more Considerations that may increase the same: For, Solo­mon having been upon this Consideration before, returns again to it, and dyves farther in it, I returned and considered all the oppressions, &c.

2. As Oppression is a very general Evil, in so much as no place under the Sun, is usually free of it: So this Sin is a Mon­ster with many Heads; and there are very many ways that Men become guilty of it; not onely by making their power a sufficient Title to other Mens Estates, Ezek. 18.18. Judg. 4.2, 3. By perverting of Justice and Law for Bribes; or Respect to Persons; Hos. 5.11. Or by detaining that which is due to Inferiours, as Wages from the Hireling Mal. 3.3. Which are the more open and gross ways of Oppression, ordinary among Men; But also by taking advantage of the straits of others, to draw their Consent to what is unjust, and prejudicial to them, as is ordinary under pretence of fair Merchandice. Lev. 25.14. Blasting the deserved esteem of others by Slanders. Ps. 55.3. Yea, and the with-holding of Charity from the Poor, when God calls for it Prov. 14.31. All which the Scriptures cited make clear to be in Gods Account, plain Oppression, and undoubtedly have been Considered by Solomon, as common in [Page 190] all places of the World, while he saith, I returned and considered all the oppressions that are done under the Sun.

3. As the Lords People are not insensible of the Injuries they receive from their Oppressours, seing Grace doth not re­move, but rectify their natural Passions, and Affections: So they are often that low, that they have nothing left them whereby to ease their hearts, but to mourn before God, and to pour forth Prayers and Tears to Him, who puts their Tears in His Bottle: For, Solomon hath a main Eye upon the Op­pression of the Godly, while he saith, And behold the Tears of the Oppressed, As if they had no more that they could do for their ease.

4. Although the Lords People do never want that Blessed Comforter Joh. 14.16. Who is in a special way present with them, while they are Oppressed, and suffering for Righteous­ness sake 1 Pet. 4.14. Yet in their sad condition they have of­ten few or none among Men to be comfortable to them; even of these whose Relations, and Ingagements tye them most strictly thereunto; Which flows from the want of the Fear of the Lord, that puts Man to these Duties which Mans Law presseth not, Job 6.14. Such as this is of sympathie and fel­low-feeling, and the expressions thereof; and from the fear of Oppressours, least respect to the Oppressed may bring them­selves to their condition, 1 Sam. 23.11, 12. And likewise from the Lords Gracious purpose to try His own compleatly, and make them seek after, and set a great value upon Divine Consolations: For to the mourning Oppressed, there was no Com­forter, to wit, among Men.

5. It is not only the duty of these that are Fellow-sufferers, to sympathize with, and be comfortable to one another; but also, and especially of those who are in Tranquillity, to sym­pathize with these that are under Oppression, and incite others to do the same: For, Solomon who was in much prosperity, the most part of his time, and while he was writting this Book [Page 191] Eccles. 2.25. speaks here as a tender hearted Sympa hizer with the Oppressed, and calls upon others to look on them with pity, and to be comfortable to them, while he saith, Behold the tears of the oppressed, and they had no Comforter, and again, They had no Comforter.

6. The Lord is pleased not only to suffer cruel Oppressours, to have external force at their Command, and abundance of Furniture for accomplishing their cruel Designs; but likewise to have strength of Body, and vigour of natural Spirits, for that end, until His Work about His People be perfected by them, and the Cup of their Iniquity be full: For, all these are in the signification of this Word Power, which he saith Is on the side, or, in the hand, as that other Word is, of their Oppressours, And upon the part of their Oppressours was Power.

7. The consideration of all the Oppressions, and Power of Oppressours under the Sun, and the sad and comfortless case of the Oppressed, which is the ordinary lot of the Church, ought to wean Mens hearts from this Earth, make them die to the delights thereof, and banish the apprehension of finding Hap­piness in it, where such usage is ordinary, and make them long for that Morning when they shall have dominion over their Oppressours, Ps. 49.14. For that Country where Righteous­ness only dwells, 2 Pet. 3.13. For the New Heavens where all Tears shall be wiped from their Eyes, Rev. 7.17.21, 4. And for the heavenly Canaan where none of a cursed kind can be: For in order to these ends, Solomon describes the ordinary Tra­gedies that are acted upon the Stage of this World, to alienat Mens hearts from the imagination of Happiness in it. I con­sidered all the oppressions under the sun, and behold the tears of the Oppressed &c.

THE Preacher here shews what effects the consideration of those grievous Oppressions mentioned in the former Words, had upon him: As 1. That he commended the state of them who have by Death escaped the sight of such Dishonour to God, and the feeling of such Miseries, as much to be pre­ferred to their state who are pyning away under them, and ex­posed to manifold Temptations, of whom no better can be said than that they live, and that is All. Yea, 2. He preferred the state of him who is not yet born, both to the state of them who have wrestled thorow these Miseries, and them that are yet in their passage, because such a one hath not seen, or as the force of the Word is, hath not felt the miseries, nor been exposed to the Temptations that are in this World. This seems to be the literal and safest sense of the Words; and according to it, these Objections which may arise from the Expressions may be easi­ly answered: As 1. If it be enquired, How doth Solomon's prais­ing of the Dead more than the Living agree with the Saints praising of the Living more than the Dead, Isai. 38.18, 19, Ps. 6.5.? The Answer is, In these places the state of the Dead as wanting opportunity of Praising and Glorifying God, is compared with the state of the Living who have it. and so this is preferred to that. Here the state of the Dead considered as setting man above the reach of temporal Miseries and Tempta­tions, is compared with the state of the Living exposing them to both, and so the preference may be contrary. And 2. If it be again urged, how can the state of him that is not yet born, be preferred to the state of those that are Dead, seing the Godly [Page 193] that are in Blessedness have escaped these Miseries and Tempta­tions, which he that is to be born is to be exercised with? The Answer is the same in substance, that he compares the state of not being at all, with the state of being Miserable, and exposed to Temptations, abstracting as it were from the future and eternal state of Men, that thereby he may express the holy In­dignation, and Grief he had at the sight of Gods dishonour, and His Peoples Misery.

Doctr. 1. Although it cannot consist with right Reason, much less with true Piety, to desire Death or undervalue Life, because of the Miseries incident to it, seing a rational Life is one of the greatest of meer outward Blessings, whereunto all the rest are subservient; Mat. 6.25. and which may com­pense, by the worth, and good use which may be made of it, all the Miseries incident to it, Lam. 3.39. yet in order to the escaping of these great Evils, the sight of God's Dishonour, and His Peoples Misery, the hazard of being assaulted and over­come with these Temptations which are worse than Death, and in order to the obtaining of perfect freedom, not only from Misery, but from Sin and Temptations, and of the full enjoy­ment of God's presence, Phil. 1.22. Natural Life may be safe­ly undervalued▪ and Death praised, and preferred to it; In which sense we may safely conceive Solomon here to speak thus, Wherefore I praised the Dead which are already Dead, more than the Living, &c.

2. Mans life for the most part in regard of the Miseries in­cident to it, and the sad Spectacles that are in it, is but a be­gun Death, a languishing and pining away, a continual mo [...] ­ [...]n toward Death, so should living men look upon themselves, that they may mind the certainty of Death, and prepare for it; For Solomon so compares the Dead and the Living, as if the Living were a Dying, I praised the Dead who are already Dead, more than the Living who are yet alive; And that is all.

[Page 194]3. The Lord doth wisely make use of sad Dispensations to loose mens hearts, from the too great esteem they have of their natural Life, and being in this World; And to allay the abhorrency they have at Death, which should make the Lords people submissive to such Dispensations, and labour to find this effect thereof upon themselves, which Solomon here expresses to have been produced upon him by them, Wherefore I praised the Dead which are already Dead, more than the Living &c.

4. So tender are truly Gracious Hearts of Gods Honour, and so desirous to see the rest of His people well in the World, that (with submission to His good will) they could forfeit their natural Life, and all the comforts of it, rather than see Him dishonoured, and His people in Misery. For, such a frame of spirit may this express to us, produced in Solomon by the former sad sights, I praised the Dead &c. Yea better is he that is not yet Born &c.

5. No Being at all is in reason much to be preferred to a Being in sin and Misery, see Matth 26.24. For, it is simplie not Being at all, that Solomon compares with and preferres to a Being exposed to Miserie and Temptations occasioned thereby, while he saith, Yea better is he that is not Born than both they, who hath not seen the evil Work that is done under the Sun.

HEre is the second Observation which Solomon holds forth to wean mens hearts from seeking Happiness in this Earth. And it is upon the entertainment that mens industry and pains in well doing, doth ordinarly meet with in the World, and the effect which that Entertainment hath ordinar­lie upon men, Again (saith he) I considered all travel, and every Right work, &c. By these he doth not mean any different sub­jects [Page 195] which he took to consideration, but one, and the same, to wit, that toilsome Labour, or painful Industrie (as the Word Travel signifies) which men take about that which is Right or Approven, as the Word signifies, to wit, in Gods sight. And this appears by his speaking of both as one, while he ex­presseth what Entertainment this sort of work hath in the World, For This (saith he) a man is envied; The better a mans actions be, the more is he hated by them that cannot do the like, even by his most intimat familiar Friend; as the Word Neigh­bour signifies. And this he Censureth as Vanity, both a sinful Vanity upon the part of the envious, who are grieved at what they ought to rejoice in, to wit, others well-doing, and like­wise a disappointing unsatisfying Vanity upon the part of the envied, who often look for other Entertainment to their Right Works. And then he shews what is the ordinary effect which this bad Entertainment of good Actions hath upon men, it eats up with anxiety the Spirits, especially of those who can­not comfort themselves in Gods approbation against mens en­vy: And seing all men in the World are subject to this Va­nity, either to envy others for doing well, or being envied by others for well-doing, to vex their own Spirits, it is mans wisdom to seek his Happiness elsewhere.

Hence Learn. 1. There is so much opposition from with­out, and so much indisposition within every man to what is right, and approven in Gods sight, that a man may expect his duty, and every part of it shall cost him some toil, and pains of Body, and mind, so that he will not get his heart engaged to it, nor holden on in it, except the love of Christ constrain him, 2 Cor. 5.14. For, this Word, which expresses the quali­ty of a Right Work, signifies toilsome and painful labour, I con­sidered all Travel and every Right work.

2. Only these Works are Right, and (as the Word signi­fies) Approven, to wit, in Gods sight, which are sincerely in­tended to be conform to the Right rule, the revealed mind of [Page 196] God, Psal. 119.128. which are gone about with dependance upon God for strength, and direction Prov. 3.6. and with a single and direct aim at the Glory and pleasure of God in the doing of them; Prov. 4.25. For all these, which do at least in part, describe a Right Work, are in the signification of the Word translated Right, as the places cited where the same word is used, make clear, I considered every Right Work.

3. The uprightness of mens Actions, will be so far from giving them the approbation and applause of the wicked World, that by the contrary, it may be expected, that men shall be (because of this) the object of their Envy, whom mind Gods Glory so little, and are so greedy of vain Glory to them­selves, that they are grieved to see others made instrumental in Glorifying him; John 3.26.27. For, while Solomon con­siders every Right Work, he findes, that for this a man is envyed of his neighbour.

4. Envy is such an evil, as not only makes men grieve at the good of Strangers and Enemies, but it vents it self mainly a­gainst a mans own Companions or Equals, as being most sus­picious that those intercept the applause which the envious hunt after; For, so saith Solomon here, For this, to wit, a Right work, a man is envied of his neighbour; The Word signi­fies mans Equal, his inth [...]at familiar Friend, and Companion.

5. As it is the sin of men, and a proof that they are infect­ed with that Vanity which the Fall hath brought upon Man­kind, to envy others for their good Actions, so it is a just pu­nishment inflicted upon those, who look for mens applause, and approbation, as their great Encouragement in their work, that they should meet with disappointment herein, and with mens envy in stead of their applause: For, this sentence of So­lomon past upon the envying of Right Works, may be both taken as it is the sin of the envyous, and as it is the disappoint­ment, and so the punishment of the envyed, who expected mens approbation as their reward; For, this also is Vanity.

[Page 197]6. Men do naturally over value the applause of others, and study so little to draw their Encouragement from Gods ap­probation, that when they meet with envy instead of applause which they expected, their Spirits are ready to be eaten up with Anxiety; For, That a mans Right Work should be envy­ed of his Neighbour▪ This, saith Solomon proves not only Va­nity, or disappointment of his expectation, but also Vexation of Spirit.

SOlomon having shown that Well-doing is ordinarily Enter­tained with the Worlds Envy, and that the ordinary ef­fect of the discerning hereof, is the Vexation of mens Spirits; He doth here shew, First, a further effect which the same hath upon these that are void of the saving knowledge, and fear of the Lord, who are ordinarily in Solomons Writings, set forth by the name of Fools, to wit, That they give up themselves to Idleness, and rather compose themselves to do nothing, than expose themselves to the Worlds Envy; and this is set forth by the folding of the hands, Whereby is meant, both mens de­serting of the Duties of their Ordinary Calling, and likewise their shaking off of their pains in Religious Duties, by rea­son of discouragement, because in stead of the applause they looked for, they meet with mens Envy: For, the Scripture, by this and the like expressions of Folding, or, Suffering the Hands to hang down, expresseth both Idleness of all sort, and sinful discouragement of Spirit, Prov. 6.9.10. Heb. 12.12. Next, he sets forth the woful consequence of mans [Page 198] giving up himself to the neglect of his Duty, calling it an Eat­ing of his own flesh, which is as much as to say, he proves cruel to himself, and to these whom he should love as his own flesh, an enemie to his own true peace, which he might have by his Activity in his Duty, notwithstanding of the Worlds Envy, and so in effect, is no less cruel to him self than if he did eat his own flesh: Ver. 5. Thridly, He gives a farther consideration serving mainly to work contentment under Oppression, to wit, That the Little, left to the oppressed Godly, is much sweeter, and more advantageous, as the Word translated Bet­ter signifies, seing it hath the peace of a good conscience with it, than never so much to the Covetous Oppressours, who have no less toil of Body, and Anxiety of Spirit, in keeping and in­creasing their wealth, than if they had nothing at all; and therefore it is the wisdom of them that would have true Con­tentment, to hold on in their Duty, notwithstanding of the envy and oppression of the World.

Hence learn. 1. Men void of the saving knowledge and of the fear of the Lord, will not readily abide at their Duty, when they meet with opposition, and discouragement there­in from the World, and get not that poor reward of Worldly ap­plause and approbation, which they expected; For, when the Fool seeth this, that for every Right work a man is envied of his neighbour, then he folds his hands together, and sits by idle and discouraged, as the expression imports.

2. He that forsakes his Duty for fear of others Envy, is a Fool in Gods esteem, seing the Lords approbation, and reward, is sufficiently able to make up all that others Envy can bring upon him; for so doth Solomon design the man who deserts his Duty for others Envy, The Fool folds his hands together.

3. Although the Godly may he found sometimes in the po­sture of Idleness, Security, and Discouragement, as well as the Wicked, yet do they not give up themselves willingly and resolvedly to that way, as if it were needless for them to do [Page 199] otherwise, For, it is here given as the proper Character or Description of the Wicked, The Fool foldeth his hands together.

4. Albeit the Godly have the Lords assurance for a com­petency even of things Worldly, Psal. 84.11. Yet it is the Lot they may look for, by reason of the Worlds Envy, and Op­pression of them, for following of their Duty, to have but an Handful, or a very small portion of things Worldly: For while he commends their allowance, he calls it an Handful, and yet it is a Satisfying Measure, as the Word is in the Original; They must thank God for one Handful after another, and not be vexed though they have but an Handful.

5. As true contentment is consistent with a very mean por­tion in the World, while the same is seen to be from the love of a Father, Matth 6.32. and accompanied with abundance of the True Riches Jam. 2.5. So, it is this Contentment, which makes a mean Portion of Worldly things, both sweeter and more profitable, than never so great abundance of the World without it, Better is an handful with contentment, than both the hands full. &c.

6. Abundance of the World, even as much as men can hold with both their Hands, cannot satisfy them, without peace with God, and their own consciences, they have nothing but toil of Body, and Vexation of Spirit, by their Cares to increase, and Fears to lose, what they have, as is imported here, while it is said, Better is an handful with Quietness, than both the hands full with Travel (or, as the Word signifies, Wearisome and wast­ing Labour) and Vexation of Spirit.

[Page 200]THe third consideration serving to draw mens be [...] from seeking Happiness in things earthly, is concerning the woful case of those who have chosen Mammon for their God. And in seting out this, he doth First by way of Preface shew, that he bended his thoughts another way, to wit, from the Sl [...]thful who had given over diligence, to the Covetous Wretch, who is all business about the World, and findes his course vain sin­ful, and empty of true satisfaction. Secondly, he describeth the Covetous. 1. By his Solitariness, he is One alone, and there is not a Second, without Child, or Brother, He supposes him to have none either by a direct or collateral Line, descending from him; to whom he might leave his substance: Which is not to be understood, as if every Covetous man were so, or, as every One who is thus alone, were Covetous: But the meaning is, that such is the nature of that sin of Covetousness, that he who is under the power of it, though he have none of these Relati­ons, which tye men to diligence in some lawful imployment 1 Timoth. 5, 8. he is not the less taken up with his idol Mammon. 2. He is described from his boundless, excessive pains, there is no end of all his Labour, to wit, while he hath time, or strength, he doth out of measure, or Infinitly as the word is translated Joh. [...]2.5 [...] lay out himseif in pains about things earthly▪ 3. From his in­satiable desire after more, his Eye is not satisfied▪ By the Eye is meant the desires of the Soul, 1 Joh. 2.16. These are not filled with more than abundance, as the Word Riches signifies. 4. From his want of Consideration, and of the right use of Rea­son. He is so intent upon, and so transported with the love of, his God Mammon, that he cannot admit of these Consi­derations which are most obvious, and might abate his ear­nestness in pursuing after Riches, As 1. He communes not with his own heart, for whom he is heaping up his Riches. And 2. He considers not how great a Loser he is by his carriage, depriving himself both of the comfortable use of outward Enjoy­ments, and of sweet Communion with God, which is the true [Page 201] Good of the Souls of Men. 2 Pet. 3.10. And Lastly, he pass­eth sentence upon this Mans Course, as upon the former, that it is the Man's Sin, or a proof of his Vanity, and it is also a sore Affliction, or a part of his Punishment.

Hence Learn 1. As the vain and sinful Courses which Men take for Happiness in this Earth, are so many and various, that let a diligent Observer turn himself never so often, to what hand he will, he shall always see more and more of them; So those who would promove the Work of Mortification in their own hearts, ought to search them all out, and study the Vani­ty of one of them after another: For so doth Solomon here, after he hath made many Observations upon the Vanity that Men are subject to, he saith, I returned again, and saw Vanity under the Sun.

2. The Lord's publick Messengers must not only point out the Way to true Blessedness, and the Priviledges of those who take themselves to it, but must trace the several ways that Sa­tan and Mens Corruption do put them upon, to their own Misery and Ruine; and in their Doctrine discover the Vanity of these in particular. For so doth Solomon, after he hath be­fore pointed at the Way to true Happiness and Contentment, he goes from one of Mens vain Courses to another, and de­monstrates the Vanity thereof, Then I returned, and saw vanity under the Sun, There is One alone &c.

3. All the vain and sinful Courses which Men take for Hap­piness in this Earth, though they lead all to one Black End, yet are they very farr different one from another, some of them being upon one extreme, some upon another; so that Men have no ground to please themselves, if they be out of God's Way, though they be not walking in the Way that others are in, as they are ready to do, Luk. 18.11. seing there are moe ways to Hell than one or two. For in the former Words Solo­mon described one Man going to Hell with his hands folded, and doing nothing, here he describes another going the same way, [Page 202] with great activity, and much business. There is One alone &c. and there is no end of his labour.

4. Although the multitude of those for whom Men are bound to provide, can never warrand their neglect of the main Business that concerns their Souls, Prov. 31.26, 30. Yet the greater Mens charge of that sort be, the more careful and diligent in lawful pains they ought to be, and more than those who have fewer to provide: For while the Sin of the Covetous Man is aggravated by this, that he hath neither Child nor Bro­ther, and yet there is no end of all his labour, It is imported, that if he had had these Relations, he had been less guilty than now while he hath neither Child, &c. and yet there is no end of all his labour.

5. When the Lord in His Providence so ordereth, that Men of great Substance, and Riches in the World, have few or none of near Relation to them, to whom they may leave the same, it should much abate their earnestness in the pursuit of these things, and make them bestow more of their time and labour about things Spiritual and Heavenly, and think of imploying their Wealth for the Poor, and other Pious Uses: For he makes it an Aggravation of Man's guilt, that having neither Child nor Brother, there should be no end of his labour.

6. Though Men be ready to cloak their excessive care, and pains about things worldly, with their love to Posterity, and respect to those of near relation to them; yet the truth is, that excessive Care of theirs, flows not so much from any true love to those, as from the innordinate love of Riches themselves, and so is to be Fathered upon Mens Corruption: For the Spi­rit of God, to point out that which is natural to all who are not seeking the true Riches, Doth bring in the example of One alone who hath neither Child, nor Brother, and yet there is no end of his labour.

7. Natural Men who soon weary of any exercise that con­cerns their Souls good, Amos 8.5. will end their Time, Spi­rits, [Page 203] and Strength, before they make an end of their excessive pains for Trifles: For, so saith the Spirit of God here, There is no end of his labour.

8. So large is the capacity, and appetite of a rational Soul, and so great emptiness is there in the Creatures, that not only the greatest things they can enjoy, cannot satisfy them, but all that their Eyes can see, cannot do it; how foolish are Men who spend not their labour for that which can satisfy, even the Graces, and Consolations of Gods Spirit? Ps. 36.8. For, while Man seeks other things as his portion, His Eye is not sa­tisfied with riches.

9. When Men have given up themselves to the Slavery of any worldly Lust, their thoughts are so taken up with it, that not only the matters of their Souls are neglected, but even these thoughts which are most obvious and common, are banished. For there is nothing more ordinary among Men, than to consider for whom they are taking pains; yet when a Man hath once given up himself to the service of that Idol Mammon, he hath not so much leasure, as to say to his own heart, For whom do I labour?

10. Although Men that are acquiring and encreasing a great worldly Estate, cannot know certainly who shall be their Heirs; yet it is fit they should seriously consider what sort of persons they are like to prove, who probably will succeed to them, that if they have small ground to think they will improve what they get to advantage, they may abate their pains, or dispose of their purchase some better way. For it is here given as a proof of their Vanity and Folly, that they say not, for whom do I labour?

11. As the inordinat love, and earnest pursuit of things worldly, deprives Men of the comfortable use of the Creatures, and of the true good of Communion with God; so the conside­ration of this their loss, is a powerful mean to abate the eager­ness of their love to, and pursuit of these things; as is import­ed [Page 204] in this consideration (which they neglect) here suggested unto them, Neither, saith he, for whom do I labour, and bereave my Soul of good?

12. The cause why Men are so mad in the pursuit of world­ly things as their Happiness, and for them neglect their Souls, is, that they never retire within themselves as it were, to com­mune with their own Hearts, and put Questions to their own Consciences, concerning all the fruit of their pains, and the loss they sustain by the same. For, this may be taken for the cause of the Covetous Mans endless labour, He saith not for whom do I labour, and bereave my Soul of good?

13. It is both Mens great Guilt, and their sore Affliction, to choise and pursue earthly things, as their Happiness, and to neglect Righteousness, the true Riches; It not only draws much misery upon Men at the last, but hath the punishment of it, often in its bosome, as is clearly asserted in this censure of that Course, This is vanity, yea, it is a sore travel.

SOlomon having described the Covetous Worldling, from his affecting a solitary Life, least any might share of his Riches, wherein he placeth his Happiness: He doth here take occasion to point out and commend the benefit of Society. And though what is here spoken of it, be applica­ble to any lawful Society, whether Conjugal, Military, or the [Page 205] like; yet considering Solomon as preaching to the Church, it cannot but be most safe, and useful, to apply the same to Chri­stian and Religious Society, and what he speaks to the Com­mendation of it will be the clearer, if we conceive him at the direction of the Spirit of the Lord, making use of the simili­tudes of Fellow-labourers about one Employment, Fellow-souldiers in one Warfare, and Fellow-travellers in one Journey, as all Christians are.

And First, He asserts that Society is to be preferred to So­litariness, while he saith, Two are better than One, the mean­ing whereof is. That two or moe concurring about any com­manded Duty, are in a better case, they have more comfort and advantage, as the Word (Better) signifies, if they improve their Society aright, than either of them could have, being alone.

Next, He giveth Reasons hereof, by setting down particu­larly, several of the Advantages to be had by Society rightly improven, and some of the Disadvantages of the want of it.

He speaks of the Advantages in the future, as things that will fall out, not as if they would alwayes be found even in the best Societies, but hereby expressing according to the or­dinary Language of Scripture, what is Man's Duty, and what one Christian may expect as the benefit of anothers Society, and what will be found when Society is blest, and rightly made use of. The fiirst Advantage is, that, They have a good Reward for their Labour, whereby is meant, That though their mutual help, and encouraging one of another, their Work hath bet­ter success, and so their Reward from Grace shall be greater, than if each of them had been wrestling alone at their Duty, neglecting to take the help of another. The second Advantage is, That if they fall the One will lift up his Fellow, the meaning is, If Either of them fall into Trouble, or by the power of tempta­tion into any Sin, or Errour, by the Blessing of God upon the right use of Christian Society, the fallen may recover, or if they both should fall (as it is in the Original) their Falls may [Page 206] be not alike hurtful, the one may soon recover himself, and help up his Companion. To which Advantage he subjoines the Disadvantage of the want of Christian Society, Wo to him that is alone, whereby is meant no more, but that he is in a dangerous and sad condition, who, when he falls into Trouble or Sin, hath none to help, or endeavour his recovery, especial­ly if for base and sinful Respects, he have voluntarly chosen to be alone. The third Advantage of Society, is held forth un­der the similitude of two Travellers, who lodge and ly toge­ther all night, for the Word translated to Ly, is used of Dwel­ling, Lev. 26 6. and of being Sick, Ps. 41.8. and so seems not to be taken Properly, but Metaphorically, for Cohabitation, or mutual Society, especially in an afflicted Condition. Then by their having of heat is meant, their mutual imparting of Com­fort and Strength one to another, in their lawful undertakings, especially under Afflictions, and with this he joins the second Disadvantage of the want of Society, How can One be warm alone? He means, it will prove a great difficulty for One to have com­fort or encouragement in his course, who hath none of the Lords People to assist him. The fourth Advantage is, That if any Christian have the worse in his Combat against Tempta­tions, or wrestling thorow Difficulties, he may expect Help, and Victory, by the Blessing of God upon his using of the Socie­ty of others. And the fifth Advantage, which may be taken for an illustration of the former, set forth in a proverbial speech is, That the joint strength of Christians shall not easily be pre­vailed against, and so Society may be blest, to prevent the ha­zard implyed in the former Advantage.

Hence Learn 1. Although it be always much better to be Alone, than in wicked society, Ps. 1.1. and sometimes better to be Alone, than in the society of the best, as when we are called to secret Duties, Mat: 6.6. yet for the comfortable and suc­cessful performance of common and weighty Duties, and bear­ing of great Difficulties, the Society of the Godly is a great Ad­vantage. [Page 207] The Lord who alone is Self-sufficient, hath not gi­ven to any one such a measure of Light or strength, as can put them beyond the necessity of making use of others; but would have every one to seek help from, and every one wil­ling to give help to, others; Therefore is society here commend­ed, Two are better than One.

2. As no lawful Employment rightly gone about, shall want its own Reward, which may be lawfully eyed by the Lord's People for their encouragement; so the improving of Christian Society for our furtherance in duty, hath a special Re­ward, not only after time, but even in this Life. Hereby His People may expect to be sharp'ned, and have an edge put upon them in their Duty, Prov 27.17. to have incouragements from others against Difficulties, 1 Sam. 23.16. and fresh supplies of the Spirit drawn from Heaven to each other, by their mutual Prayers, Phil. 1.19. and so both their work is furthered, and their future Reward ensured: For this is the first Advantage of Christian Society. They have a good Reward for their labour.

3. As none of the Children of the Lord are beyond the ha­zard of falling either into Sin, or sad Afflictions, while they are in their Journey to Heaven; so their Falls, of what sort soever, must not make others of His People desert them, but then especially to prove their Affection to them, by study­ing to support or restore them. And it is a great Mercy for a Man fallen into Sin or Misery, to have One who will endea­vour to Lift him up again. For as the hazard of Falling is here imported to be common to all the Lord's People, so the duty of each of them to another is holden out also, For if they fall the One will lift up his fellow.

4 Although it be the Lord alone who is the Principal Ef­ficient of preserving his own from falling, and restoring them after their falls Psal. 145.14. Yet he makes use of some of his people as instruments in his hand, to restore others fallen be­side them, For, if they fall, the One will lift up his fellow.

[Page 208]5. It is mens sense of their being prone to Fall, and unable to recover themselves without help, when they fall, which makes them of Uniting and Sociable tempers, as is implyed in this advantage commending Christian Society, if they fall, the One will lift up his fellow.

6 Athough the Children of the Lord are never left all alone; having his presence even under their falls Heb. 13.5. And so cannot but be blest even when they want human help, yet ought they to look upon their being deserted of others of his people, as a great disadvantage. For to them especially is this here spoken, that thereby they may be stirred up to make sure his favourable presence with them, and make use of the help of others when they may have it, Woe to him that is alone.

7. It is a Woe indeed, and a sad Judgement upon wicked men, to be left alone under their falls, when they have rejected pro­fitable Society in the day of their prosperity, or carried them­selves so basely, that the Godly abhorr their Company, or pro­vocked the Lord not only to leave them destitute of his own presence, but to take away from others, all pity toward them: for of them especially is this verified, Woe to him that i [...] alone &c.

8. The Children of the Lord should so entertain his Spirit, and labour to have his Graces, Love, Fear and the like, in such vigour in their hearts, even under the sadest condition they can be in, that they may impart heat and warmth unto others: for it is here implyed that if they be together, they should warm one another, if Two lye together, then they have heat.

9. Although the Lord may, and ordinarly doth quicken the hearts of his people, by keeping his Graces lively in them; and giving them much comfort in their solitary and afflicting condition, which he carves out for their Exercise and Trial Psal. 63.1, 3. Yet if they neglect to make use of Christian Society, when they have it, and when he allows them to draw com­fort and encouragement therefrom, they may expect their con­dition [Page 209] shall be very sad, when they are deprived of it. But how can One be warm alone.

10. As the Children of the Lord may expect many as­saults in their Christian courses, and may be also sometimes prevailed against; so those who have any strength, are bound to imploy it for the relief of others who are in Combat, and like to be foiled, and ought not to desert their Fellow-souldi­ers being ingaged in a good quarrel, though they prove weak, whether they be assaulted or prevailed against by outward enemies 2 Sam. 10, 11. or Spiritual Gal. 6.1. For their being assaulted and prevailed against, is here supposed, and the Duty of others to withstand the Evil One, or any of his instruments, is also held forth as the advantage to be expected by Christi­an Society, if One prevail against him, Two shall withstand.

11. As the Union of the Children of the Lord among themselves, should be so strict, as their Adversaries may lose hopes of breaking one of them, except they break all, so when the Lord doth unite them, and keep them so, it will be no easy matter for their most powerful enemies to prevail against them. For, this proverbial speech holding forth the advantage of Christian Unity and Society, contains a benefite larger than the former, and prior to it, A threefold cord is not easily broken.

HEre is a fourth consideration offered to men, to wean their hearts from the apprehension of any Happiness in this Earth, and it is concerning that Vanity which ordinarly attends Worldly Greatness, wherein the men of this World often place their greatest Happiness: And this he sets forth by [Page 210] comparing a Poor and Wise-Child, with an Old and foolish King. By the Poor and Wise Child is meant any one of a mean and con­temptible outward condition, who yet is endued with Wis­dom from above, and so is subject to the Counsels and ad­monitions of the Lord in his word; And by the Old and Foolish King is meant, any one advanced to Eminency and Worldly Greatness, who being destitute of saving Knowledge, and long spared in an evil course is now become incorrigible, and will not be Counselled or admonished by others. The former, (to wit, the Mean and contemptible One) Solomon preferrs to the latter, and commends him, as in a far more happy con­dition, than the other for all his Greatness. And this he proves by the Lords Dispensations about the one and the other, which are sometimes found to differ. As for the Poor and Wise Child, his wisdom is blest to advance him from an abject and miser­able outward Condition (whereunto such an one is often brought under wicked Rulers) even to Dignity and Greatness in the World; And for the Old, and Foolish King, who was born in his own Kingdom, and so born Heir of a Crown, by his Folly and Obstinacy he is in Gods displeasure brought to Misery. Now these events are not to be understood, as if they did al­ways so fall out to persons so qualified: seing it is clear that many of the Godly may remain in a despicable and afflicted condition, so long as they are in the World, and many wicked men in Eminency may carry their Riches and Greatness to their end with them. But the meaning is, that there are in Scrip­ture, and have been in all ages, frequent instances of such Dis­pensations, as is clear in the example of Joseph, a Poor and Wise Child, brought out of Prison to Reign, and of Pharaoh, Jehoja­kim, Zedekiah, and others, Old and Foolish Kings, who would not be admonished, brought down from their Dignity to great Misery: And it may be Solomon hath here an Eye to the Lords different Dispensations with his own Father, and with Saul, to both of whom the Descriptions here, do in some sort [Page 211] agree; which proves sufficiently that Happiness is not to be placed in Worldly Greatness, by reason of the Vanity, both of Sin and Misery, incident to the same.

Hence Learn. 1. Although youth be ordinarily Rash and Inconsiderat 1 Cor. 14.20. Inconstant Eph. 4.14. And easily led away by bad Counsell 2 Chron. 13.7. All which are contrary to true Wisdom; Yet may the Lord be pleased to Communi­cate his Wisdom to them, in a greater measure than he doth to Aged, and Experienced men, who are not therefore to in­tertain such a suspicion of young mens rashness and folly, as to expect no good Counsel from them: For, Solomon supposeth that the Lord may, and sometimes doth, Communicate much Wisdom even to a Child, while he saith, Better is a Poor and Wise Child, than an Old and Foolish King.

2. As those who are in a poor and contemptible outward condition in the World, may be indued with inward quali­fications of excellent use, and therefore the evidences thereof in such, are to be carefully marked, and highly esteemed of, such Pearles are not to be slighted, though in the dust, seing God will lift them up afterward; so there is such excellency in Wisdom, especially the saving knowledge of God, and his will, that it makes the persons indued with it (were they never so mean otherwise) worthy of more esteem, than the greatest on earth that want it, what ever advantages of Age or Place, they may have beside, to raise their esteem in peoples minds; For (saith the spirit of God) Better is a Poor, and Wise Child, than an Old and Foolish King.

3. Although Eminency in place, and Length of days, should teach men Wisdom, yet nothing of that sort without Gods special blessing, can make men truly wise. Wisdom is neither tyed to Age nor Place but is Gods free Gift, for here, an Aged One, and a King, and yet Fo lish.

4, As no mans Dignity or Eminency in place in the World, doth exeem him from the necessity of Admonition, or from [Page 212] the Duty of subjecting to it, nor others though inferior to him, from giving it seasonably, and according to their calling; So it is ordinarly found, that when wicked men are advanced to high places, and especially when they are long spared even to Old Age in their evil courses, they give no place to Admo­nition, their Ears are kept so throng with hearing of Flatterers. Hos. 7.3. And these stamp such bad impressions upon the Minds of Rulers and so misrepresent those who have a calling to admonish them Amos 7.10. that they will not suffer any of their Admonition: For, Here is an Old and Foolish King, who will not be admonished.

5. The word of God spares no man in his Wickedness be­cause of his greatness, but without respect of persons for Emi­nency or Age, doth impartially discover mens evil courses, and those that would handle it faithfully, should do the same; For so doth this Preacher here, who is in this a pattern for all faith­full Preachers while he publisheth this, Better is a Poor and Wise Child, than an Old and Foolish King,

6. It is a special mark of saving Wisdom, to subject those that are indued with it to admonition, it makes them sensible of their own folly Prov. 3.2. And therefore not only Admo­nitions but reproofs are sweet to them, Psal. 141.5 And on the contrary, it is a special mark of one destitut of saving Wisdom, to be so puft up with the conceit of their own wit, as not to submit to so much as an Admonition concerning the evil of their way: For in this, the condition of the Old and Foolish King, is debased below the condition of a Poor and Wise Child, that the one manifests his folly in this (the contrary whereof is to be under­stood of the other) that he will not be admonished.

7. When wicked men bear Rule, ordinarily those who for their parts and qualifications, deserve most esteem and respect, are most hardly dealt with, those who ought to be preferred, are imprisoned: for, the Poor and Wise Child, or any one repre­sented by him, is here supposed to have been in a sad and mean condition, while it is said he cometh out of Prison.

[Page 213]8. The Lord may have a design of much good toward men, with whom his Dispensations are such for the time, as speak to sense a [...]d carnal reason, rather their ruine, and his displea­sure, than any good to them, he will have them tried, hum­bled, and ingaged to him for their deliverance: For, the Poor and Wise Child may seem undone, when he goeth to Pri­son, and yet Out of prison he cometh to Reign.

9. Though the Lord would not have his people promise nor desire to themselves great things in this World, Jer. 45.5. Yet sometimes he gives visible proofs of his respect to Piety, by conferring Worldly Honour and Greatness, upon some of them that are endued with it. And though there be but few that have this in a literal sense made good to them, yet it is a suffici [...]nt incouragement to all of them, that this shall be at last truely said of every one of them, at death, and the resur­rection, Out of Prison he cometh to Reign.

10. When singular Gifts and qualifications especially of Wis­dom, bud forth early in young Ones, it is a promising evi­dence (and ought so to be Cherished) of some eminent imploy­ment or Service that God hath for them, though the same may also prognosticat trials from the Malice and Envy of the World, for it is the Poor and Wise Child, or such as are signified by him, who cometh Out of Prison to Reign.

11. Although the Lord may suffer wicked men to prosper in their sinful course, even to the close of their time, yet some­times he doth in time give proofs of his displeasure with them, and smites the Hoary Scalp of them that go on to Old Age in their Wickedness: For here, the Old and Foolish King Born in his Kingdom, becometh poor.

12. Oppression of the poor Godly, and rejecting of Admo­nition, are oftentimes Forerunners of sad stroaks even in this life: for this Old King, representing any in Greatness, hardned by long forbearance, having rejected Admonition, and Imprison­ed the Wise Child, is now though Born in his Kingdom, become poor.

[Page 214]13. The longer men continue in their sins, the more un­willing they are to take with Admonition, because they think the less of their faults the longer they be spared: For, though it be supposed, that this King never made use of Admonition, seing he is become Old in his Folly, yet he is set forth as at a greater height of Wickedness in his Age, than he had been in his youth, that whereas before he would have heard men speak as they pleased, and he would have done as he pleased, yet now, he will not so much as hear, He will be no more Admonished.

THE last Observation holds forth another Vanity attend­ing worldly Greatness, which floweth not from the fault of persons in power, as the former, but from the inconstancy of peoples Affections, who soon fall off from the present Ruler, and become fond upon the succeeding, of whom likewise they will as soon weary: The consideration whereof may wean the hearts of Men from placing their Happiness in worldly Digni­ty or Applause.

And in expressing this Observation, the Preacher shews First, What a large view he took of all the people in the World, he considered all the Living that walk under the Sun, to wit, as Subjects under some one Magistrat or other, not as if he could have had every individual person subjected to his thoughts, but that his vast and comprehensive wit, enlarged and assisted by the Spirit of the Lord, reached so far, as he might understand the ordinary temper of all Men, in reference to their Magistrats.

2. He joined with this, the consideration of the Second Child, or did consider jointly all the people and this Second Child: Now [Page 215] whether we take this Second Child for the Son of the Poor and Wise Child formerly mentioned, who was brought out of Prison to Reign, or for that Child himself, as coming to the Govern­ment, called Second in reference to his Predecessor the Old and Foolish King, it is all one as to the purpose in hand. By him we may understand any person coming to his Predecessours Government, who is now to stand up, or (as the expression in Scripture signifies Dan. 11.2.) to come to the power of Go­vernment, in the stead of that other, who is now looked upon as sitting down, or falling by from it.

And 3. He shews what he found remarkable and useful to his scope, in this consideration. And 1. He found that There was no end of all the People: whereby is meant, That their Affectation of changes in Government, is Boundless, and their fondness upon the newly advanced, or advancing person, all of them following him, and Adoring the Rising Sun, is Endless, even as the people that lived before them were wont to do to him whom they within a little forsook: So that though the ge­neration of their Fathers be gone; yet this perverse humour of doating upon Men at their first advancement to Power, is not at an end, but lives yet in them that come after. 2. He for­sees how those who are to live within a little time after, will change in their affections toward the Man upon whom those who live now are so fond, They shall not rejoice in him; In which words there is more implyed than is exprest, even the con­trary affirmative, as is clear by the Scripture explaining it self in such Expressions, Prov. 27.21. The Father of a Fool hath no joy, is there explained, he hath much sorrow. And Rom. 4.19, 20. Abraham was not weak in the Faith, is there also explained, he was strong in the [...]aith. So by this, They shall not rejoice in him, is implyed they shall be much wearied with him within a little. Or by these that come after may be understood, those same who are now so fond upon the Second Child, called Those that come after, in respect of those that were before them, within a [Page 216] little time they shall not rejoice in him. And lastly, He pass­eth a Censure upon this disposition of people, and the lot of Magistrats, that it is Vanity, or a proof of the emptiness of Humane Courses to give Men true satisfaction, and proves to them who seek it in them, a Vexation, or eating up of their Spirit.

Hence Learn 1. They that would promove the work of Mor­tification in their hearts, must not soon weary of searching out farther and farther Considerations, which may be blest for that end, even the best, after some measure of that frame is wrought in them, are ready to be again intangled with the love of things earthly, and to doate upon them, as if some piece of Happiness were to be found in them; and therefore they had need to store their hearts with plenty of such Observations, as may at last perswade them, that there is nothing but Vanity, and Disappointment in these things, and that there is not an Instance to be found in all the World to the contrary, for which cause, Solomon, after many Considerations to this purpose, adds this, I considered all the Living that walk under the Sun.

2. While Men in Power and Authority in the World, have the people flocking about them, honouring and acknowledg­ing them, they should be taken up with thoughts of a Change, and consider the people that are so doing, as walking with the Man that is to come up in their stead, courting him, and themselves as shortly to fall one way or other, and not to walk, any more with others under the Sun: For so Solomon here repre­sents this Change to himself and to all others, of One falling down, or sitting by, and Another as standing up, or coming to the Government in his stead, and the generality of the people joining themselves to him, Courting and Flattering him, I considered all the Living who walk with the Second Child &c.

3. As people are generally led by example to applaud, and cry up Men, especially such as are rising to preferment, so that a few will carry an innumerable multitude with them, 2 Sam. 15.6. So are they excessive, and in a manner boundless in their [Page 217] respect while it lasts, and yet very inconstant in the same: For the multitude of people that join themeselves to this Second Child, or advancing Ruler, and the boundlesness of their fond respect for a time, as also the certainty of the change of it, may be safely according to the scope taken to be held forth in this expression, There is no end of all the People.

4. There is such proneness in succeeding Generations to follow the corrupt customs of the preceeding, (corrupt Nature being every natural Man's Guide) that one begins where ano­ther leaves off; so that ordinarly the temper of those who lived before, may be read in the temper of those who live after: For Solomon brings in the present Generation tracing the steps of those who were before them, in their fond adhering to, and crying up of a new Heir, or Successour to the Crown, to wit, for a little time, but there will soon be a Change, as there was in those who lived before, as is clear while he saith, There is no end of all the People, even of all that were before them.

5. When people follow these who have before them, in their foolish and sinful Courses, the Lord ordinarly blasts their Expectations, and gives them no matter of Rejoicing where they promised most of it to themselves: For, when they are fond upon the rising Ruler, as their Ancestors were in the like case, the Lord passeth the sentence upon them, They shall not (long) Rejoice in him.

6. Those who are most Overjoyed with new Rulers, when first they are advanced to their Dignities, are readiest to be the greatest Leathers of them: Peoples affections can scarcely abide any considerable time in the height or extremity: For, here it is set out as the general temper of people, that they are very much taken with men rising to Honour, and Power over them the one day, and the next day they loath them, For (saith the Preacher) I considered all the Living under the Sun—that walk with the Second Child—that they shall not rejoice in him.

7. Peoples affection, and respect to their Rulers is ordinarly very changeable, being founded not upon their Office, as an [Page 218] Ordinance of God, but rather upon self interest, and expecta­tion of great things from them: For here, the people who were lately seen walking with the Second Child or Apparent Heir of the Crown, coming to the exercise of his power, and as it were affectionatly adoring the Rising Sun, do now when he is under a cloud as to them, and not so warm and comfortable as they expected, or shining more favourably upon others, change in their affections to him, which is here told unto all, They that come after shall not rejoice in him.

8. Every man advanced to Eminency, Power, or Esteem among men, should look upon himself as standing upon a very slippery Foundation, and particularly upon Worldly applause, as a flower that will soon wither, and become unsavoury; And though they live not long, they should resolve to see their own applause, and Peoples delight in them, die before themselves; For, hereof are such men certified, as that which in the ordi­nary effect of Peoples inconstant humour, They that come after shall not rejoice in him.

9. They that would abate their ambitious Desires of high places, and Worldly Honours, should cast off all fancies of con­tentment, wherewith they are ready to be ravished, upon sup­position that they had these, and consider the inconstancy, of Peoples humour, whereupon such things depend, how soon and easily their delight in them, may be turned into Loathing, and wearying of them: For, therefore is the man who is en­amoured with this Vanity of Ambition told what he may ex­pect within a little, The People shall not rejoice in him.

10. The best of men being advanced to Worldly Dignity, especially from a mean condition, are in hazard to idolize their new Honours, as a piece of their Happiness: For to him who is supposed to be brought Out of Prison to Reign, or to his Son, is this held forth as necessary to be laid to heart by him for wean­ing it from Worldly applause as his Happiness, They that come after shall not rejoice in him, and this also [...] Vanity.

[Page 219]11. It is a great favour of God to Rulers, highly to be priz­ed by them, when People have comfort and joy of them, pro­viding the People be thereby incited to Rejoice in God's good­ness therein manifested to them. 1 King. 8.6 6. And it is the guilt of People not to Rejoice thus in Good mens advancement above them, for the contrary of this is here foretold as Peoples sin, and an evidence of their Levity; And threatned as the punishment of these Rulers who affect applause, The People shall not rejoice in him.

12. This Levity and inconstancy of Peoples affection, mak­ing them weary of him upon whom they were lately so fond, is a clear proof of mens Vanity, in affecting Worldly Greatness and Applause as any part of their Happiness: The considera­tion whereof should wean their hearts from the same, and if they will not make that use of it, but will still pursue these Va­nities as their Happiness, they shall meet with disappointment and Vexation, as they are here certified, Surely this also is Vanity and Vexation of Spirit.

CHAP. V.

SOlomon having discovered the Vanity of the principal Courses which Men take for Happiness in the Earth, and held forth several Considerations, to divert Mens hearts from them: He cometh now in the first part of this Chapter to give directions for attaining to that true Peace and Quietness which is attainable in this Life. The first Direction is, Con­cerning the right way of going about the Worship of God, espe­cially in publick, where most ordinarly Communion with the Lord is to be had: and this he holds forth in two Branches. The First is, That Men should Watch over (as the Word trans­lated [Page 224] Keep signifies) their Feet, which are the Affections of the Soul, whereby they Act and Move in Spiritual Performances, especially when they come to the publick Ordinances, that these may be kept free of sinful Distempers, which marr Com­munion with God in Ordinances. The Second is concerning the hearty receiving of the Mind of God, delivered in the pub­lick Assemblies of His People, that Men should be ready to Hear or (as the Word signifies) Draw near to Hear, not only the Voice of Ministers, but of the Lord Himself speaking to them, with dependance upon Him for His Blessing upon the Truth. And this he presseth as that which should take up people more than the external performance of Duties, which being separat from internal Worship, consisting in the Right ordering of the Affections, and hearty receiving of the Word, is nothing else but the Sacrifice of Fools. The external part of Worship is ex­prest by Sacrifice, because that was in Solomon's time a principal part of publick Worship, comprehending all the rest. Now to rest upon that without looking to Christ the true Sacrifice and to the Internal and Spiritual Worship, was but Folly in Gods account; and this he disswades from, by a reason taken from the disposition of formal Hypocrites, who if they perform the External Duties, never lay to heart how much Sin is in their service, that so they might be chafed to Christ the true Sacrifice

Hence Learn 1. Although the Infinit God cannot be con­tained in any place, no not in the Heaven of Heavens, much less in a house made with hands. 1 King. 8.27. Act. 7.48. And though He have not now under the Gospel so tyed His pub­lick Worship to any one place more than another, as he did of old, Joh. 4.21, 23; yet it is His Mind that there be always a Place set apart for the meeting of His People together about His pub­lick Worship, that thereby His Glory as King of the Church may be upheld, Jer. 3.17. His People may solemnly testifie their subjection to Him, and chear up one another in His Ser­vice, Ps. 95.6, Any place may be safely called His House [Page 225] where He doth in a special way manifest His presence. Exod. 20.29. where He feasts His people with His Truth, & spiritual Com­forts conveyed thereby, Cant. 2.4. For Solomon speaks here to all the Members of the Church in whatsoever age thereof, supposing them to have such meeting places to resort to, while he saith, Keep thy foot when thou goest to the house of God.

2: They that would have that true Peace and Contentment, which cannot be had in all the Pleasures and Delights of this Earth, must frequent these places where the Lord's publick Ordinances are, seing it is there especially that He solves the perplexing Doubts of his own, which marr their Contentment, Ps. 73.16, 17. removes their Discouragements, and makes them truely joyful, Isai. 56.7. and communicates his strength for bearing them through their Duties and Difficulties, Ps. 96.2.6. For it is here supposed according to the scope, that they who would have that true Contentment and Satisfaction, which they have sought, and been disappointed of in many things, must now come and seek it in the House of God.

3. They that would go about Ordinances, so as they may attain to the end of them, which is Communion with the Lord, and so peace and quietness of Spirit, must keep a very strict watch over their Affections, labouring to have them cleansed from the filth of their by-past sinfulness, which cleaves to them in every step of their Course, by Repentance, and Application of the Blood of Christ, Joh. 13.10. to lay aside their Carnal Passions, which was darkly signified of old, by putting off their Shoes, Exod. 3.5. and is more plainly exprest in the New Testament, 1. Pet. 2.1.2. Jam. 1.21. to have their hearts stamped with Holy Reverence toward God, Ps. 89.7. and all their Affections composed, and fixed upon him, Ps. 86 11, For this is in substance the duty which is here, and in the Scrip­tures cited, prest in order to the attaining of sweet Fellowship with God in Ordinances, Keep thy Foot when thou comest into the House of God.

[Page 226]4: There is no part of publick Worship can be acceptable to God, or comfortable to Men, except they study a ready receiving of the Word, which consists in a humble expectation of such Truths as may be useful, and of a Blessing with them, Act. 10.33. In the eagerness of desire after the Word, as the Souls necessary Food, 1 Pet. 2.2. and in the hearty Applica­tion of the same to our selves by Faith, Heb. 4.2. and that in order to the practice and obedience of it, Ps. 119.11. For this is the second Branch of the Direction here prest, as more profitable for attaining Fellowship with God in Ordinances, than what else can be done in publick Worship, this being ne­glected, Be more ready to Hear, than to give the Sacrifice of Fools.

5. As they that would profit by the word should bring their Bodies as near for hearing as they can with decency; So their prime care most be to draw near to the Lord by humble de­pendance upon Him, as speaking to them by Instruments, for the Words in the Original are, Draw near to Hear, rather than &c.

6. It is a foolish thing in Men to offer External Worship to God, while their hearts are estranged from Him; while His Word is not received in Faith and Love, Men are Fools if they think to please Him who is a Spirit with External Service: For here the Sacrifice comprehending all External Worship, se­parat from the affection, and hearty respect to the Mind of God, is called the Sacrifice of Fools.

7. It is the Mark of Hypocrites to be much in External Du­ties, and little reflecting upon the Evil of them, to take much pains about the Form of Godliness, and never seriously to con­sider, how abominable the Form without the Power is to the Lord; Whereas, on the other hand, truly Godly and Sensible Souls, use to be very suspicious of, and humbled for the Iniquity of their Holy Things: For formal Hypocrites are here described from their Disposition, that while they are more ready to offer Sacrifice than to Hear, They consider not that they do evil.

[Page 227]8. Not only are Men Evil-doers when they act that which is in it self sinful, but even when they go about commanded Duties, Resting upon the outward form of them, not only must they answer for their Commission of Sin, and Omission of Duty, but for their Performance of Duty, while they studi­ed not to keep their hearts in a right Frame: For here the Fools or Hypocrites are not challenged for neglect of Sacrifice, but for not looking to their Feet, or Affections, they consider not that they do Evil.

ALthough the purpose of his Verse, may safely be taken as a disswasive from censuring of the Truth, instead of ready Hearing of it, prest in the former, and from Rash speaking in Divine Matters; Yet it seems most agreeable to the scope to look upon the Words, as containing a second Direction in order to the attaining of true Peace and Contentment. And it is concerning the right way of going about secret Wor­ship, and particularly the duty of secret Prayer, as the former Direction was concerning the right manner of performing pub­lick Duties.

And this Direction hath Three Branches: The First relates to Vocal Prayer, that we do not take upon us Ʋnadvisedly, and without serious pondering of what we are to say, to express any thing to God in that Duty. The Second relates to Mental Prayer, that we do not present to the Lord our sudden and in­digested Wishes or Desires, which have as plain a language to Him as our Words, but that we should labour to compose our Spirits, and form such Desires in our hearts to be offered to the Lord, as we may be sure will be well-pleasing to Him; [Page 228] and this is the way to prevent the Rashness in our words before mentioned. And both these he presseth by two Reasons, the one taken from the consideration of God's Soveraignity and Excellency, whereof the Glorious Heavens (where He is said to be, because He doth there most gloriously manifest Himself) serve to put us in mind. The other from the consideration of our own Baseness and Vileness, whereof our dwelling place the Earth, serves to keep us mindful. The Third Branch of the Direction, which is also enforced by these two Reasons, is positive, that we study to express our Wants and Desires to God in Prayer, in as few Words as can be, which is not against fervent insisting in that Duty, but mainly against Formality, and vain Repetitions therein.

Hence Learn 1. Although we be slow to hear aright what God speaks to us, and so have need of the Spurr which Solomon gave to that in the former Verse; yet we are too foreward to speak Rashly and Unadvisedly to the Lord, or of His Matters, and have need of the Bridle and Restraint, which here the Spi­rit of God gives us, be not Rash thy mouth.

2. Although we may not stay from the duty of Prayer, un­til we be able first to condescend upon all that we are to utter, and have determined what Expressions are sutable, and what order of words we shall use, seing many times our Distemp­ers, Darkness, and Confusion remain when we are called to that Duty, Job 37.19. And that there is ground of Hope, if we be conscionable therein, that we shall have the Spirit to help our Infirmities, though when we begin we know not what to pray for as we ought, Rom. 8.26. yet it is the duty of all that expect access to God in Prayer, to consider before they go about that duty, what their Wants are, what sutable Sup­ply the Lord hath promised to them, and what grounds of Confidence from God's gracious Nature, His Promises, and Christ's Mediation, they have to go upon, least they express to Him their Carnal Passions, Luk. 9.54. their misbelieving [Page 229] Apprehensions and Fears, Ps. 31.22. their malecontentment with His Dispensations, Jona 4.1. &c. Yea, least they seek from Him the satisfaction of their Lusts. Jam. 4.3. To pre­vent all which, and the like sinful Distempers in Prayer, is this Direction given, Be not Rash with thy Mouth.

3. It is not enough for Christians to shun Rashness in their Expressions to God, but they must also beware of the sinful hasty Language which may be in their Heart; and not enter­tain sinful Wishes, or fretting Thoughts, or lay down any wrong conclusions in their minds, concerning His dealing with them, and that because the language of their Hearts is no less intelli­gible to the Lord than their words, and if they guard not their Hearts they shall not long be able to guard their Mouths, or if they do, it shall be but Hypocrisie: Therefore Solomon adds this second Branch of the Direction, to prevent the evil disswad­ed from in the former, And let not thy Heart be hasty to utter any thing before the Lord.

4. We cannot but speak Rashly to God or of Him, and form in our Hearts Thoughts and Desires that will displease Him, unless we do by Faith apprehend Him a present God, and our selves before His Face, and our Heart-language no less plain to Him than our Words: For to enforce the former Disswasives, He calls us to mind that whatever we utter with our Mouth or Heart, is before Him, or (as it is in the Original) Before the Face of God.

5. The Greatness, Soveraignity, Excellency, Power, Omni­science, and such other Perfections of God, as His Glorious Palace, whereof we think we see the out-side, serves to mind us of, Ps. 19.1. and ought to be much in the Hearts of His People, who have most filial Confidence toward Him in Prayer, that the same may be qualified with Reverence, and they may be kept from these Evils presently disswaded from: For to this end it is said, For God is in Heaven.

[Page 230]6. Our own natural Baseness and Weakness, whereof we should be minded by the place of our residence, here below upon this Earth, under the view of the Lord's Eye, and under the stroak of His Hand, Who is exalted so high above us, should likewise stamp our hearts with much reverence to Him, and make us, who are but Earth-Worms creeping about His Foot-stool, very attentive what we speak or think of such an Exalted Lord: For this is another Motive to that purpose, Thou art upon Earth.

7. Although the Lord understand our hearts desires and motions, as well as our words; and tho' our speech to Him in Prayer, be not to make Him understand what He knew not before; yet He will have Words and Expressions used in Pray­er, for the better staying of our hearts upon the purpose we ex­press, and the more effectual moving of our Affections, with the sense of our Need, by hearing our selves make our moan to Him, and for the strengthening of our Confidence by hearing our selves repeat to Him the grounds of Confidence to be heard and helped, which He hath given us. This is implyed in the first and last Words of the Verse, Be not rash with thy Mouth, and let thy Words be Few.

8. Although it be sometimes safe, yea, necessary to continue long in Prayer, and speak many words to the Lord, especially when our own or the Churches Straits are urgent, and our strength and assistance great, Luk 6.12 and to speak few words to God may be a great guilt, when either our Laziness or Un­belief restrains our Prayer; yet considering how prone the best are to offend in Prayer, by speaking Words without Sense or Affection, so as they scarcely hear or understand what them­selves speak, through reason of Security, Darkness and Confu­sion; and by vain Repetitions through penury of Matter, and Rash adventuring upon the duty, it is ordinarly safest in a few words from Faith and Affection, to express our Wants and De­sires to God according to this Direction, Let thy Words be Few.

SOlomon giveth here some farther Reasons to disswade from Rash and Inconsiderat speaking to God in Prayer, and from idle multiplying of Words in that Duty, and these he expresses in two proverbial Speeches or Similitudes, taken from things common among Men, the Application whereof to the purpose may be easily gathered from what goes immediately before. The First is, That Dreams come from the multitude of business: The meaning whereof according to the Scope is▪ That as mul­titude of distracting Businesses in the Day, occasions many confused Fancies in the Night; So Men being excessively taken up with the things of this Earth, and having their Hearts (which should be kept in a praying frame what ever they do) drowned in Wordly Employments, they must needs, if they speak any thing to God, speak it very Inconcernedly and Rash­ly, seing they take no leasure to prepare their hearts for such a Duty: So that this first similitude or proverb, presseth the former disswasive from rash and inconsiderat speaking to God, by discovering the cause of it, namely, mens Distraction with the multiplicity of Worldly affairs, and so consequently points at the remedy thereof. The Second is, that a Fools Voice is known by the multitude of Words. The meaning whereof is, That as men discover their want of prudence even in common things by their much speaking, so vain Babling, and a multitude of words unadvisedly uttered to God in Prayer, doth bewray a man to be destitut of the clear knowledge of Gods excellency, and of his own Baseness, whereof Solomon spake before: And this second proverbial speech doth also hold forth the effect of that Rashness, to wit, that it doth but discover men to be Fools.

Hence Learn. 1. So much should the Lords servants and people be taken up with things spiritual, especially with the [Page 232] intertaning of correspondence and fellowship with God in Pray­er, that the most ordinary and common occurrences should fur­nish them with some profitable considerations, which may en­force the right manner of going about that Duty, and may be held forth to others for their instruction therein: For here the wise man presseth upon himself and others the former di­rection, by such Observations of common occurrences, as few are unacquainted with, a Dream cometh through the multitude of Business, and a Fools Voice is, &c.

2. It is the multitude of worldly affaires wherewith men do excessively, and often without necessity take up their time, and the distraction of their hearts with these, that makes much rashness and inadvertance in speaking to God, while men take upon them in one day the Business and Toil of many days, they have no leasure to commune with their own hearts concern­ing their own case and Gods dealing with them, and this makes them that if they speak to God at all, they cannot but speak rashly, for so much is held forth in the application of this similitude, or Proverb, which is to be made according to the scope thus, As Dreams come from the multitude of Business, So rash and inconsiderate Expressions in Prayer, often come from the toil and spending of Mens Spirits about things World­ly, as the word Business, in the Original, signifies.

3. Although the Lord in His Providence put many Imploy­ments upon some of His People at once, giving them the charge and over-sight, not only of their own Estates, but of the Persons and Estates of others, in which case they may go about their Affairs relating thereto with a good Conscience, providing the same be done as Duty to God, Ps. 119.4. with acknowledgement of Him, Prov. 3.6. and the heart always as it may and ought to be in the greatest variety of Imployment, kept in a disposition for duty, Neh. 2.4. Ps. 119.23. Yet when Men suffer their Thoughts to be distracted with these things, so as they do not at all watch to Prayer, nor prepare for [Page 233] that Duty, they provoke the Lord to take the use of their Rea­son and Memory from them, when they go about it, that though they could speak as an Oracle in other things, they shall speak as Men in a Dream when they go to Prayer: And though some things spoken Rashly by them in Prayer, may fall out to be pertinent; yet is the whole no more regarded by the Lord, than Mens Dreams use to be, though sometimes the Event may fall out according to the Dream: For that Truth which this proverbial Speech or Similitude leads to, according to the Scope, amounts to this, That Mens Rashness in their Prayers, which are in effect but their Dreams, flows from the Multitude of their worldly Affairs, and the distraction of their Minds with them, A Dream cometh through the multitude of business.

4. They that would have their Sleep sanctified, and so would be preserved from sinful or affrighting Dreams, should watch over themselves in the day time, and take good heed what Business they intangle themselves with: For readily their Dreams in the Night, will have something of the prevalent temper of their Spirits along the Day stamped upon them, as is imported in the truth that the Similitude holds forth in it self. Dreams come through the multitude of business.

5. Even when the Lord did extraordinarly manifest Himself to His Servants through Dreams, and Visions, these were not otherways looked upon in ordinary Men, than as the result of multitude of business, or some such natural Cause, much less when the Lord takes not that way: Therefore Solomon to whom the Lord appeared extraordinarly by Dreams, 1 King. 3.5. holds forth this to others, that they should look no other­ways upon their Dreams, than As coming from the multitude of business.

6. As much Discourse even in common things, argues much folly, so especially in the Matters of God, and particularly in Prayer to Him, wherein though Men think they kyth much Wit, even so much as to prevail with God, by their much speak­ing [Page 234] Mat 6.7. yet multitude of words in that Duty, doth often betray Mens great Ignorance and Darkness concerning most necessary Truths, especially the Excellency and Greatness of God, and their own Baseness and Unworthiness: For this proverbial Speech hath a Truth in the literal meaning of it, and also in reference to the Scope, both which belong to the Doctrine. A Fools voice is known by the multitude of words.

HEre is the Third Direction for attaining to that true spiri­tual Peace and Contentment of Spirit, wherein much of Mans Happiness attainable in this Life doth consist, and it is concerning the conscionable and speedy performance of Vows made to God; because at publick Ordinances, and secret Prayer, Men are often ingaged to that Duty: Therefore Solomon after he hath taught the right way of going about the Former, now presses the performance of the Latter, When thou vowest a Vow &c. he doth not speak of any Rash or Unlawful Vow, where­by men ingage themselves, it may be to things in themselves Lawful, but either rashly, or without consideration of what may fall out; such as was Jephtha's Vow, or for some wicked end, as was Absalom's pretended Vow in Hebron, much less of Vows concerning things simply sinful, as that of the Men who vowed to kill Paul. Act. 23.14. seing such Vows being made ought not to be payed at all. Neither doth he speak of these general Vows and Engagements, whereby all within the Church (that are capable) ought expresly to devot and conse­crat themselves wholly to the Lord, & His obedience, and to re­nunce the Service of Satan, the World, and their own Lusts: Se­ing these are absolutely necessary by vertue of Divine Precepts, [Page 235] Ps. 76.12. Isa. 19.21. and to refuse the taking of such Vows is one of the highest Sins whereof a Man can be guilty. And the last Reason whereby he presseth the performance of the Vows here spoken of agrees not to Vows of that sort. Therefore he must be understood to speak of Vows engaging to things lawful, but for the particular time and other circumstances of them, Arbitrary, and in our own power: As for Example, when the Lord's People under some great trouble oblige themselves to Thankfulness for a delivery, and to express the same, in such a manner, and at such a time, as is not particularly determined in the Word of the Lord, Ps. 116.13, 14. Or when they engage to abstain from lawful Delights, in such a measure, and at such particu­lar occasions, for promoving of Mortification, or better dis­charging of Duties, Ps. 132.2. to consecrat so much of their time or substance to some pious Use. Gen. 28.20. Or when they engage themselves to the practice or forbearance of things indifferent in their own nature, as necessary for attaining some good end, as Paul took on the Vow of a Nazarite for the more effectual gaining of the Jews, Act. 21.23. though the thing was left for that time indifferent.

Now the conscionable and speedy performance of such in­gagements the Wise Man presseth here by two Reasons, The First is, That God hath no pleasure in, yea (as the expression imports) he doth extremely detest and abhor such Fools as slight their engagements, thinking to please him with empty pro­mises, whereupon he presses the duty again, Pay, or (as the word signifies) Perfect and Accomplish that which thou hast Vowed, ver. 4. The Second Reason is, that it were better not to come under ingagements in such cases, than to slight the same being taken on; by which Reason it appears, he speaks of Vows about such things as are in a mans own power, at least such as for the circumstances of them might without sin have been otherwise resolved upon, but being now determin­ed, [Page 236] and ingaged unto, ought to be conscionably and speedily performed, see Deut. 23 21.22.

Doct. 1. It is lawful for the Children of the Lord to tye themselves by their express promise to him, for the perform­ing of Duties at such times, or with such other circumstances, as are not particularly determined in the word, and which without sin might have been otherwise condescended upon; providing always they neither tye themselves, to any thing in confidence of their own strength, nor to any thing that is im­possible, or may be prejudicial to any other necessary duty, which may be for the circumstances of it more particularly de­termined; but only to such things as Christian prudence, walk­ing by the general Rules of the word, and waiting for the pro­mised Spirit to lead them in all Truth, may direct them unto, that so they may be the more incited to Duty; and may there­by declare their hearty Approbation of, and Desire to be at their Duty Psal. 119.62-106. For of such ingagements Solomon here speaks, and supposes them to be lawful, else he would not press the performance of them, nor affirm their case to be better that make them not, than theirs who having made them, perform them not, When thou vowest a Vow unto God, de­fer not to pay it.

2. All lawful Vows, especially Religious, are only to be made to the Lord, not to Angels, or Saints departed, there be­ing neither precept nor example in Scripture for Vows of that nature, whereof there are many among the Papists: For so much is clearly intimat here, When thou vowest a Vow unto God, defer not to pay it.

3. The first opportunity of performing lawful Vows ought to be imbraced, considering that the edge and zeal which the heart usually hath in making them, will soon wear away, and Satan will not fail to coin and suggest difficulties, yea impossi­bility of performing them, and we our selves may shortly be out of capacity for the same, Therefore (saith the wise man here) When thou vowest a Vow, defer not to pay it.

[Page 237]4. The Lord is so far from taking Pleasure in fair promises, which are not backed with real endeavours after performance, that he doth extremely abhorr the persons that offer such pro­mises to him▪ and make no conscience of performance, as is imported in this Expression, He hath no pleasure in Fools.

5. When men postpone the paying of their Vows, or per­forming of the Duties whereunto they have engaged them­selves, they do prove themselves Fools in Gods sight, however Satan, and their own Hearts suggest to them that they are Wise in waiting for a fitter opportunity, or a better disposi­tion, for so they are here called, He hath no Pleasure in Fools,

6. The Pleasure, or Displeasure of God, should be the great motive to put men to Duty, or make them afraid to neglect it, therefore is this made the first Reason of the Duty here pressed, He hath no Pleasure in Fools.

7. Our Vows are imperfect things till they be performed, and so we should have little satisfaction, though we have gain­ed the consent and engagement of our hearts to Duty, till we be at performance of it: For the word, Pay, signifies to Per­fect or Accomplish, Pay that which thou hast Vowed.

8. Though we cannot without sin withold our hearts from engaging to Duties in the season of them (though this be not particularly determined in the Word, seing it may be known by the general Rules thereof, and by imploying the promised Spirit to teach us how to apply them) nor can we without sin forbear any thing, though never so indifferent in its own nature, when our Neighbours Edification requires us to prac­tise it, whether we have taken on express and formal Engage­ments upon our selves to that purpose, or not; yet it is a great­er Guilt in Gods Sight to forbear such a thing in the season of it, after we have come under the Vows of God to perform it, than it would have been before, seing now we falsifie our express promise and avowed purpose to God: For this is the second Reason, Better it is that thou shouldest not vow, than that thou shouldest vow and not pay.

THe Preacher having given direction concerning the speedy performing of lawful Vows, and that in order to the at­taining and entertaining of true Peace and Contentment, which is his Scope, he giveth here a Fourth Direction for the same end, concerning rash Vows or sinful Engagements.

And First, He holds forth this Direction or Disswasive in Two Branches: The One is, that Men should restrain them­selves from uttering such rash and unadvised Purposes, as being once determined, do in a manner force them to the Execution of them, they apprehending themselves under a sort of neces­sity to act what they have rashly vowed: For to suffer the Mouth to cause the Flesh to sin, is when Men are so distempered with the excess of Grief, Anger, or the like humane Pas­sions, that they are not able to restrain themselves, but do give away (as the Word is here) their Mouths to vent their rash Purposes; and this being done, they apprehend themselves under a necessity to stand to their Engagements, though never so sinful, and so cause their Flesh, or their whole Man (for which the Flesh is oft put in Scripture, Gen. 6:12. Rom. 3.20.) to be active in performing their rash and sinful Undertakings, as is clear in the Example of Herod, Mark 6.26. The other Branch of this Direction, is a disswasive from extenuating such Rash and Sinful Vows, when they are discovered to be such, Neither say thou it was an Errour, a Mistake, or some light Fault, which is not to be understood as if such rash Vows were not Errours, and so not to be acknowledged as such, but because [Page 239] they proceed often rather from Mens Inconsideration, and want of the Fear of God, as is imported in the Remedy of them, held forth afterward, than from their simple Ignorance and Mistake; therefore he would have Men not casting them so lightly by their hand, but rather looking upon them as a more heinous Sin, and so deserving a worse Name.

Secondly, He bears in this Direction by several Reasons: The First is imported in the First Branch, that such rash undertak­ings involve the whole Person in guiltiness, as it were by ne­cessitating him to act these Purposes. The Second is exprest in the Second Branch, and is mainly against the Extenuation of them, in those Words, Before the Angel; which Reason though it have force, taking the Angel either for any publick Mini­ster of God, who hath that Name both in the New and Old Testament, Mal. 2.7. Rev. 1.20. And so it may be taken here for the Priest, before whom, according to the Form of Wor­ship in Solomon's time, Sins of Ignorance (as it is here supposed Men will pretend their rash Vows to be) were to be Confessed, Lev. 4.4, 5, 6. Or taking it for any of the Created Angels of Heaven, whom the Scripture frequently sets forth as Wit­nesses of our Actions, especially in Religious Matters 1 Cor. 11.10. Yet considering that the Reason being understood of ei­ther of these, doth necessarly include and imply the presence of him who is the Great Angel of the Covenant, Mal. 3.1. And be­cause the word Angel here hath such an Article, as the Scrip­ture useth to prefix to Christs name, and likewise, because if we take it thus, The Argument is strongest, Therefore it seems safest to rest in this that the Argument is drawn from his pre­sence, who is a Witness and Avenger of Rash Vows, and Mens Extenuations thereof. The Third Reason is taken from the just displeasure of God with such rash Engagements, and the slighting of them, Why (saith he) should God be Angry? 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 [Page 240] 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. [...].

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 [Page 241] 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, [Page 242] 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 [Page 243] 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 what is Evil in His Sight, especially seing they are often in such distemper, through security and love to their Idols, that considerations of His Love have little weight with them; therefore is this here held forth as a reason of the for­mer Disswasive, Why should God be Angry at thy Voice?

10. If Men would exercise their Reason, they might see their own Folly in adventuring upon God's Displeasure so rashly as they do, and in extenuating of their Guilt when they have done so: For this Question is put to Mens Consciences, im­porting that they cannot give a Reason for their Practice, and that Conscience being put to it, they could not but see them­selves unreasonable. Why should God be Angry at thy Voice?

11. Though the Lord may long suffer the Work of Mens hands to prosper, who are walking contrary to Him, and pro­voking Him to destroy them; yet such Men take the nearest course to destroy their own works, who do any thing sinful to make themselves prosperous, and the prospering of their works is but a Fore-runner of the Destruction of them. For this which is sometimes verified here, is held forth as that which is to be at last verified of all that continue to provoke the Lord, He will destroy the work of thine hands.

12. Even these Sins which Men account least of may draw down these Strokes which they account the sorest of any other, and that especially because they extenuate these Sins: For [Page 244] there is nothing that Men value more, than the Works of their own hands, and nothing is more grievous than the destruction of these: And therefore the destruction of them is here threat­ned as a Consequent of God's Displeasure, incensed by Mens rash Vows. and their extenuating of them, Why should God be Angry at thy Voice, and destroy the work of thy hands?

13. There is in every Sin many Provocations of God, and consequently a multitude of Miseries attending the same. Any one Sin, be it Rash Vowing, or Extenuating thereof, proves these that are guilty of it, to be ignorant of God, or forgetful of His Presence, Terrour, and Justice, and to have little Fear of Him in their hearts, and so draws down Destruction upon all their Undertakings: For both the multitude of Provocations, and the many Miseries attending the same, are comprehended under the Diverse Vanities here spoken of; and particularly Mens disappointment of their Undertakings is imported in the Similitude here brought in to illustrat this Reason, that as in Dreams Men feed themselves with many vain fancies, and hopes f great things, which are all evanished when they awake: So, [...] many words, especially rash and inconsiderat Engagements, and slighting of the Sin of them, There are diverse Vanities.

14. The Fear of offending God, flowing from the consi­deration of His Terrour, Job 31.23. His Goodness, Hos. 3.5. and especially the experience of His proneness to pardon, Ps. 130.4. is the most kindly and powerful Restraint to keep Men from Sin, the best remedy of their Rashness, and of their Im­penitency and Extenuating of it; And the want of this is the ause of all that is here disswaded from: For as a Remedy in­nuating the cause of this Distemper, this is here prescribed, ut fear thou God.

[Page 245]HEre is a Sixth Direction for attaining to true Peace and Tranquility of Mind, the Summ whereof is, That Men should labour to acquiesce unto the powerful Providence of God, ordering all sad Dispensations for the good of them that Fear Him, and so walk in the practice of the former Direction.

And for this end he First supposes that the Godly (of whom, and to whom mainly he speaks here) being Poor, and in a very mean condition in the World, will meet with grievous Op­pressions from the World, in all their outward enjoyments, and have what is their Right both taken and detained from them, as the Word Oppression signifies, by the turning of Justice and Law, whence these Oppressed Ones might expect a Re­dress of former Wrongs, into farther Violence and Oppression of them.

Next. He disswads from Marvelling, or being Astonished, and Stupified (as the Word signifies) at this Matter, or as it is in the Original, at this Will or Purpose, to wit, either the perverse will of wicked Men, and their Cruel Purposes driving them on to such Oppression, and Injustice; or rather the Wise and Good Will of God, permitting and ordering it to be so for good Ends. So that this Disswasive is not to be understood as if it were a fault simply to Admire Mens Wickedness, and their unreasonable Dealing with Poor People: For so Men may safe­ly marvel at the Matter, Isai. 1.21. But it is such a Marvelling that is here condemned, as hath with it Fretting, and Anxie­ty flowing from Ignorance, or Inconsideration of the Lord's Wise Ends in permitting of it, as tendeth to Stupify (as the Word signifies) and so to discourage the Hearts of the Poor in the way of Well doing.

And Thirdly, He presseth this Disswasive by Three Reasons, First, From the Highness or Eminencie of the Lord, in His Power, Justice, and other Perfections; and this he sets forth comparatively, as that which is far above the highest Oppressours on Earth. Secondly, From His Regard unto, or (as the Word [Page 246] signifies) watching over all their Wrongs to Avenge them and over themselves to Preserve and Reward them, who hold on in His Way notwithstanding of such opposition Thirdly, From the multitude of Instruments whom the Lord hath to imploy, especially the Angels (whose Ministry He makes use of, for exe­cuting His Judgements upon Proud and Unjust Oppressours) any one of whom is Higher, or more eminent for Power, than all the Oppressours in the World, Isai. 37.36.

Hence Learn 1. They that walk most closely by the Rule of the Word, may expect the worst usage in the World, even to be either by Fraud or Violence, Robbed of their outward Comforts, or kept from the possession of what is their own, and while they have recourse to these that are in power for Redress, to see no hopes of Relief from them, but rather to meet with encrease of their Wrongs, and new Injuries from such as should redress them, and that in every place of the Country where they live: For this is the case wherein those to whom the former Direction is given, are supposed to be, If thou seest the oppression of the Poor, and violent perverting of Judge­ment and Justice in a Province. &c.

2. Although the Lord hath given very frequent forewarning of hard usage in the World to his people, having made the same the ordinary Lot of the best of them, Heb. 11. And manifested his purpose in permitting it, to be such as may com­fort his own Psal. 92 7. Rom. 8.28 So as there is no ground for any of them to Marvel at such fiery trials, yet so little are his Forewarnings minded by the best Heb. 12.5. so apt are they to promise ease and prosperity to themselves Psal. 30.6. And so little acquainted with his Wise and Gracious Ends in sad Dispensations Psal, 36.6. that they are ready to admire excessively, to be astonished and perplexed, at the sight of such Dispensations, not knowing what to do. For, their prone­ness to be so affected with sad Dispensations, is imported in this disswasive, If thou seest Oppression, &c. Marvel not at the matter.

[Page 247]3. They that would possess true Peace and quietness of Spi­rit, must resolve to follow their Duty, through variety of griev­ous injuries from the World for their so doing, and must learn to furnish themselves with such considerations of Gods greatness, and respect to his people, as may make them digest all their sufferings, and not marvel at them; And consequently they that would direct people how to intertain true content­ment, must not only press their Duty upon them, but also guard their hearts with suitable grounds of incouragement a­gainst such Opposition as they may meet with in the World, as here Solomon doth, Marvel not at the matter, for he that is High­er then the Highest regardeth.

4. Patient bearing of wrongs, in the way of wel-doing, reverencing the Lord, and acquiescing in his Gracious purpose concerning these, without perturbation or Marveling at them, is a mark of a right Worshipper of God, and of one that is prin­cipled with the fear of His Name: For after Solomon hath prest right Worship, in publick and secret, and the fear of God as the right fountain thereof, he presseth this, as the evidence or mark of those If thou seest Oppression, &c. Marvel not at the matter.

5. Poor opprest People, especially the Godly, are not Un­regarded by the Lord, as they are apt in that condition to ap­prehend Isai. 49, 14. But he doth carefully Watch over (as the word here translated Regard signifies) all their wrongs to rec­tify them Psal. 10.17.18. Over their Oppressours to restrain and punish them Psal. 76.10. And over their patient conti­nuance in wel-doing under sufferings, Graciously to reward it in due time Rev. 3.10. &c. For this is one Reason why they should not Marvel at such hard dealing, Because he who is High­er than the Highest regardeth.

6. As the Lord is incomparably eminent in all his perfecti­ons, his Power, Wisdom and the like, which may be comfort­able to his People, and formidable to their Enemies, consider­ing that he hath the Highest on earth under His feet as Grass­hoppers [Page 248] Isai 40.22.23. And can easily confound and crush them with a look, so as they shall no more trouble His people, Exod. 14.24. So the consideration of his Highness, and the lowness of the greatest on earth being compared with him, should hold up the hearts of them that know him, from sinking under discouragement, and fainting for fear of trouble from the greatest, especially seing this High and Lofty One hath humbled Himself to become theirs by Covenant; For thus is he set forth to guard against the fear of flesh, He that is Higher then the Highest. &c.

7. The Lords publick Ministers should make use of these grounds of Comfort, for guarding the hearts of His people a­gainst Temptations and Discouragements in their way, where­with themselves have been comforted by God, see 2 Cor. 1.4. For this Ground taken from the Lord's Greatness, and Re­gard to his suffering people, which Solomon here holds forth to others, for quieting their hearts under trouble, is the same which he had made use of himself in the like case Eccles. 3.16.17. Marvel not at the matter, for he that is Higher, &c.

8. Whensoever the Lord's People are troubled and amazed at the sight or feeling of Oppression, and hard usage in the World, they do not believingly consider God's Highness, and Respect to His People as they ought: For the consideration of both is here presented to guard them that they marvel not at this matter, importing them ready to forget, or not believingly to consider the same, and their so doing to be the cause of that Distemper, Marvel not at the matter, for he that is Higher than the Highest regardeth.

9. Though the Lord stand not in need of help from Crea­tures, for the Protection of His Church, and Destruction of His Enemies; yet He hath made to Himself great Hosts whom He imployes for these Ends, that He may honour these Instruments, and help His Peoples Confidence, by the consideration of the number and power of these Glorious and Blessed Angels of [Page 249] His, who are His principal Hosts, of whom this last Clause may be safely understood, which is given as a farther (at least as an inlargement of the) former ground of quieting the Hearts of the oppressed Godly. And there be Higher than they, to wit, than the Oppressours.

THis Verse contains Two Arguments to disswade from Op­pression, against which the Preacher hath guarded these hearts of the Oppressed in the former. The First is, That the Profit, or Increase (as the Word signifies) of the Earth, which it yields to Man over and above his own Subsistence for his La­bour, is for All; the meaning is, it is the Lord's Allowance to All, to the Poor as well as the Rich: And therefore great Ones should not by Oppression suck all the Profit of the Earth from the Poor, as if it belonged to them only. The Second Reason is, That the greatest on Earth are furnished by the Field, or by the Fruits of the Earth, yielding Necessaries to them, and to their Beasts, which serve them for Food and Cloathing: And this Furniture coming to their hands, through the Pains and In­dustry of the Poor, they ought not to be Oppressed by the Great.

Hence Learn 1. The Lord hath so far mitigate the Curse inflicted upon the Earth for Man's first Sin, in eating the For­bidden Fruit thereof, that it will yield Increase and Profit to the Labourer for his pains, wherein his Mercy is to be acknow­ledged: For, saith Solomon, There is profit of the Earth, to wit, to the Labourer.

2. The Earth is alike obedient and liberal to All that culti­vat it, whatever their Qualifications be, the Lord will not have the Godly and the Wicked differenced, by the different success of their Labours in the Earth, that is common to both: For the profit of the Earth is for all.

[Page 250]3. When Great Men that are exeemed from Labouring of the Ground, see that the Earth doth answer the poor Labour­er, as readily as it would do the King, if he should put his hand to the Plough or Spade, it should bring them to consider that the Profit of the poor Man's Labour is the Lord's Allow­ance to him, and so should deterr them from robbing him of it by Oppression: For this may be taken as an Argument to dis­swade from Oppression, The profit of the Earth is for all.

4. When poor Labourers of the Ground have nothing for their pains, but what is absolutely necessary for their Subsist­ence, by reason of the rigid Exactions of their Superiours, they have not then what the Lord allows upon them, which is the Profit, or, as the Word signifies, the Increase, the Abundance or Overplus, to wit, something to provide for their Posterity, and to imploy for pious Uses. When they have scarce Sub­sistence though the Earth yields Abundance, their Superiours cannot clear themselves of Oppression: For this is an Argu­ment to disswade from Oppression, that the Increase, or Over­plus (as the Word is) of the Earth is for all.

5. Proud Oppressours look upon the Profit and Increase of the Poors Labour, as if it were only appointed for them, and the Poor were only their Slaves and Servants, to lay all up for their use, and often would allow nothing to them, but that they see they cannot have their Service, nor acquire any thing to themselves, except the Poor did some way subsist: For this may be looked upon as contradicting the opinion of proud Op­pressours, That The Profit of the Earth belongs only to them. The Profit of the Earth is for All.

6. Kings, and Great Men in the World should consider how they are furnished with Food and Cloathing, even by the Field Blessed from Above, and Cultivated by the Poor, that so they may acknowledge their Superiour, without whose Blessing they would starve, and may be comfortable to, not Oppressours of their Inferiours: For to this end is this said: The King himself is served by the Field.

IN this second part of the Chapter he disswades from Cove­tousness, or the inordinat love of things Worldly, as one main hinderance in the way to Blessedness, concerning which he gave directions in the former part. And this he doth by several Reasons: The First is, That there is no satis­faction to a mans minde in things Worldly, whether Silver, under which is comprehended all Coin, or precious Mettal, for which men may get other necessaries, or Abundance, to wit, of any other earthly Commodity, though the same Increase to never so great a height: whence he inferrs, that for men to give away their hearts unto such things, as their Happiness, neglecting the way held forth in the former directions, is Vanity, that is, it proves to them, disappointment, and emptiness of Satisfaction. The Second Reason (which also proves the former) is, that as men grow in Riches of any sort, ordinarily They are increased that Eat them, either their Children, Friends or Relations, are multiplied, or at least Objects of Charity, upon whom Gods calls them to lay out some of their Substance, so as they cannot with a good Conscience hoard up their Abundance: And Thirdly, Though they should, they have no real Advantage by their so doing; even the Rich Master hath nothing more than the Poor Servant who hath Food and Raiment, except only the Naked sight of what he hath, which is unworthy to be esteem­ed his Happiness.

Hence Learn. 1. The Immoderat love of Riches is a sin which hath its Judgement in the Bosom of it, the more any one [Page 252] attain of these things, the more insatiable they are in thrist­ing after more. The Lord hath given the Spirits of men so large Appetites, as nothing can satisfy them, but himself who is All in All, For he that loveth Silver, shall not be satisfied with Silver.

2, They that are moderat in their desires after Worldly things, may get a satisfactory measure of them, and though that measure be but small, they may account it sufficient and best for them; yea if they have the true Riches, which are sufficient for their Happinss, even an interest in the Lord, they may be satisfied there with, For it is only He that loves Silver, and loves Abundance, that Solomon saith shall not be satisfied with either.

3. Every adorer of Mammon, doth not lay out his love and desires upon the same particular Objects, some worship Money; Others who more undervalue that, make their store of Cattel, others their Merchandice, and others the Fruits of the Ground, their Idol; Men cannot free themselves of that sin, though they be free of serving some particular Idoll that others serve, seing there are variety of Objects for the Covetous Man to pour out his heart upon, and all of them alike unsatisfacto­ry: Therefore doth the wise man here speak of not only Sil­ver, but the Abundance of any other earthly commodity, He that loveth Silver shall not be satisfied with Silver, not he that loveth Abundance with increase.

4. Not only is the greatest measure of Silver, or Abundance of other things that any can have unable to give satisfacti­on, but the growing Increase of things of that nature, is as far from giving Satisfaction to the heart of him that neglects to seek it in Gods favour and fellowship; For not only is he that loves Abundance, without any Satisfaction in the Abundance he hath, but he shall not be satisfied with Increase, Or a growing in­come of more and more of that sort.

5. It is a great proof of mens Vanity, and proves a great [Page 253] disappointment and misery to them in the end, that they spend then Money for that which is not Bread, and their Labour for that which satisfies not. For this is the Censure, and sentence of the Spirit of God, past upon such a course. This also is Vanity.

6. So unreasonable is that lust of Covetousness, that it makes men who are under the power of it, apprehend Satisfaction to be had in that which could not but Increase their Anxiety if they had it. They imagine if there were none but themselves to injoy things earthly, they would be happy, and if it were so, how miserable would they be? For this their imagination is imported, while it is given for a Reason of their unsatisfaction, that the contrary of it comes to pass, As goods increase, they are Increased that eat them.

7. It is a clear mark of a Covetous Worldling who hath Mammon for his God, that he desires to enhaunce all to him­self, and cannot willingly give out any thing to an other though of nearest Relation to him, or such as God calls him to give out unto, without great Vexation, and Increase of his Unsatisfaction; For this is a Reason why His Abundance sa­tisfies him not, because Providence orders it so, that When his Goods are increased, they are increased that eat them, And this In­creases the covetous mans Vexation.

8. That which doth increase the contentment of a man mortified to the World, increases the Anxiety of a worshipper of Mammon. It is a great comfort to a Child of God, when Abund­ance of the World is laid to his hand, that Providence offers him many 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 [Page 254] 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?

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 [Page 355] 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 [Page 256] 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 [Page 257] 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 they have, which are so many Messengers to warn them of their Folly, in choosing such a God to serve, as cannot give his Worshippers a sound and sweet Sleep, and in neglecting to serve him, who will give his Belov­ed Sleep, when it may be good for them; For, (saith Solomon) the abundance of the Rich will not suffer him to Sleep.

7. When mens hearts are so distracted with cares and fears about things Worldly, that they are thereby deprived of the ordinary Rest and Refreshment, which God allows to the Sons of men in the night time; then it is evident Mammon is their Idol, and their Abundance is a curse and snare to them; For, So­lomon gives it for a mark of the Covetous, his Abundance will not suffer him to Sleep.

THe sixth Argument serving to alienat the hearts of men from the excessive love of things Worldly, is, that they prove often hurtful to the Owners, exposing them to many hazards from others, and being occasion of much sin to them­selves, as shall be shewn in the Doctrines: And this Solomon regrates as a woful evil, and yet evident to him, and very or­dinary among men, that they do pursue these things, which prove Hurtful to them, as if their chief Happiness were in the injoyment of them.

Hence Learn. 1. The Lords Ministers should be much in [Page 258] the Observation of the event of mens sinful courses, that none of the Lords disappointments of men therein may escape them, that so they may hold out his truth as verified in their own Experi­ence: So will they have the more confidence in speaking, and their Doctrine will have the more weight with people. For so did the Preacher who is in many things of this sort a pattern for ordinary Preachers; he holds forth the danger of Covetous­ness, as a thing which he had observed ordinary among men. There is a sore evil which I have seen, namely Riches kept to the Owners thereof for their hurt.

2. A spiritual Discerner will look upon mens sinful Courses, which tend to their Ruine, not with pleasure as the sinners themselves do, but with grief and compassion: They will look upon sinners as men pining away under some grievous sick­ness, while they are with full delight serving their Idols; For so doth Solomon, This is a sore evil (or as the word signifies, a deadly Disease, or sorrowful Evil) Which I have seen under the Sun, namely Riches kept for the Owners thereof to their hurt.

3. Though sometimes the Lord blasts Worldly mens sub­stance and possessions by a secret Moth, Hos. 5.12. And some­times by sending Spoilers at noonday upon them, Jer. 15.8. to testi­fie his displeasure with their placing Happiness in so base things, and preferring them to his favour and fellowship; Yet at other times he doth suffer, them to injoy their Idols safely, and even then is not the less displeased with them: for so had Solomon observed, Riches kept for the Owners thereof to their hurt.

4. Though wicked men have not a sanctified title to their possessions, seing nothing is given them from special love, yet they may be called the True Owners of them, both by human or Civil Right, and by a Divine also, so that none may take their Estates from them (except Magistrates in the Execution of Just Laws) under the pain of Gods displeasure. Job. 9.24. Hab. 2.6. Nor is it suitable to Scripture Language, to deny all wicked men to have any true Title to their possessions, and [Page 259] to look upon them as belonging to the Saints; for the Spirit of God speaks of them as the Masters and Owners of these things, I have seen Riches kept for the Owners thereof. &c.

5. That which wicked Men account their chief Good, name­ly the keeping of their Possessions and Riches, is truly their great Hurt, not only in so far as these things expose them to be the Objects of others Malice and Envy, which may befal the best; 1 King: 21.6, 7, 8. But mainly because they prove Snares to their Souls, occasioning many Temptations to them, 1 Tim. 6.9. and particularly marring their love to, and profiting by the Word. Mat. 13.22. The consideration whereof should guard Mens Hearts against the immoderate love of these things: For it is here brought as an Argument to that purpose, I have seen Riches kept for the Owners thereof to their Hurt.

SOlomon having reasoned against Covetousness from the Hurt that Worldlings sustain by their Riches while they enjoy them; he giveth here a Seventh Argument against the same, from the hazard of losing these things which they have kept for a long time (he speaks of what frequently falls out) and that by evil Travel, that is, the Lord either blasts them by some sore Judgement (for the Word Travel is often Translated Affli­ction) or leaves the Person that hath long kept them foolishly and sinfully to waste them: Unto which and many other Casua­lities Riches being subject, they are not to be sought after as a Man's Happiness. And this Argument he illustrates by shew­ing the consequence of the Perishing of these Riches after this manner, namely that the Son of this Covetous Wretch hath no­thing, to wit, of Patrimony which his Father with the hazard of his Soul did conqueise, in his hand, that is in his Power and Possession) as the Expression frequently signifies in Scripture, Dan. [Page 260] 2.38.) seing all is now supposed to be perished by evil Travel: So that this Expression, He begets a Son, and there is nothing in his hand, cannot be understood of the ordinary case and condi­tion wherein all Children are born, of which he speaks as a new Argument in the following Words, but of the poor Case that the Son of the Covetous is oft in, after his Fathers Rich­es are Perished; and this as an Argument to disswade from Co­vetousness, seing thereby Men take the nearest Way, not on­ly to Hurt their own Souls, but to lose their Estates, and make their Posterity miserable.

Hence Learn 1. They who immoderatly love the things of this Earth, do not only hurt their own Souls by their so do­ing, but likewise they take the most effectual Course they can, to destroy that which they would most gladly keep, and so to impoverish themselves and their Off-spring, for even these Riches which Solomon had observed to have been for a long time kept to the Owners hurt, he here asserts to be subject to Perish by evil Travel.

2. The sinful Courses that Men take to preserve their Estates, such as Oppression, Isa. 5 8. Lying and Dissimulation, Act. 5.1, 2. &c. Serving the time, by making Ship-wrack of a good Consci­ence, 1 Tim. 6.10. Do often prove in Gods Righteous Judge­ment, a Mean to make all they have Perish. The observation whereof may make Men who love their Estates best, hate to take any sinful course for keeping of them: For this Evil Travel may be safely understood of the sinful Courses Men take to pre­serve their Estates, But those Riches perish by evil Travel.

3. It is Just with God to leave Men to spend prodigally up­on their Lusts what they have sinfully purchased, or sought af­ter as their chief Good, or kept to the Hurt and Prejudice of their Souls: For of these sinful Ways whereby Men consume their own Substance, as well as of these whereby they labour to keep the same, this Clause may be understood, But these Riches perish by evil Travel.

[Page 261]4. The Lord hath many ways to blast Covetous Mens Idols, beside the Courses themselves take formerly mentioned, tend­ing to the ruine of their Estates; he can make use of the Injust­ice and Avarice of Spoilers and Oppressours, the deceitfulness of Friends, and the prodigality of Children, to make their Riches Perish: Therefore doth Solomon express the Casualities whereunto Riches are subject, under this general Clause, These Riches perish by evil Travel, importing all these ways formerly mentioned, and many others.

5. The Lord may write His Displeasure with the sinful con­quest of Covetous Men, upon the poor and outwardly misera­ble condition of their Off-spring, the nature of which Dispensa­tion may be changed to the Sons or Heirs of such, if they seek better things for their Portion, than their Fathers have done. For it is here set down as the consequent of God's Blasting the Estates of Covetous Worldlings, and so a sign of His Displea­sure with their Sin, That they beget Sons who have nothing in their Hand, or in their Power, to wit, of all that their Fathers ga­thered, and kept so carefully for them.

6, These Children for whom Parents are providing great Estates by Covetousness, or sinful Courses, ought to look upon them as very uncertain, and if they be truly Wise, will lay their account to provide for themselves otherwise: For here the Estate of the Man who kept it long to his own Souls Hurt, is now Perished by evil Travel, and the Son whom he hath begotten hath nothing in his Hand.

[Page 262]THese Words contain two farther Arguments to abate Mens immoderate Desires after the things of this World: The First is taken from the necessity of his parting with All: And this he insists upon and clears. 1. By comparing Mans case while he entereth into the World, with his condition in going out of it, that as he brought no Money, or Possessions into the World with him, so must he go out of it without them, and not carry so much as an handful with him, that can be of any use to him in the other World, he is said to Re­turn (as it were whence he came) because he Goes in a manner back to an Estate like unto that which he was in, before he came into the World, as to his being deprived of worldly En­joyments, to the Womb of our Common Mother the Earth. 2. By regrating as it were the great guilt, and woful condition of Men who imbrace these things for their portion, which is to them a sore Evil both of Sin and Punishment; And while he saith, In all points he must Go as he Came, it cannot be taken with­out limitation: For it is sure the Covetous Worldling, though he take not a Farthing of his Money out of the World with him; yet he takes hence a load of Guilt, beside what he brought into the World with him; but the meaning is In all points, as to his being stript of his worldly Possessions and Com­forts, he came Poor, Naked, and Weeping into the World, and so must he go out of it. And 3. By alarming the Consci­ence of this inconsiderat Worldling with a Question, What pro­fit hath he, to wit, mainly at his Departure, in labouring for that, which he can no more hold fast than the Wind, nor be more refreshed with, than an hungry Man can be fed with the Wind. And this same Argument in substance is made use of by the Apostle to the same purpose, 1 Tim. 6.7.

The other Argument is taken from the sorrowful and com­fortless Case of the Covetous Worldling, in the mean time while he doth enjoy his god Mammon, set forth in several Ex­pressions. 1. All his dayes he eats in Darkness: Darkness is fre­quently [Page 263] put in Scripture for the privation of Comfort, Isa. 13.10. And so it is here, even the best of his dayes, he hath not the least grain of true spiritual Comfort, in comparison whereof his carnal Mirth is but Darkness. And not only is he deprived of true Comfort, But 2. He hath much sorrow, to wit, always much matter of Sorrow, and often the feeling of it. And 3. He hath much Wrath, by which is meant especially his fretting at Dispensations of Providence, and Instruments that marr his worldly Desires and Expectations. And 4. these he hath mixed, With his Sickness, or Distemper and loathing of Spirit, which is the ordinary frame of Spirit in the Covetous. So the summ is, That Men most part with All their Riches, and can have no true Comfort, but much Wo by them, if they seek them as their Happiness: And therefore it were wis­dom in them to draw their Hearts away from them.

Hence Learn 1. The consideration of our poor and naked Estate when we enter into this World, and the absolute neces­sity of going out of it the same way, stript of all earthly Com­forts, should wean our Hearts from the excessive love of things earthly; seing we brought Nothing with us, we should possess All as free Gifts, and so love the Giver more than them, imploy them for His Glory, and resign them willingly to Him when He calls for them: And seing we Go away Naked, and can carry nothing hence with us, we should look upon nothing as our own, we should be careful to go away cloathed with Christ's Righteousness, and adorned with His Grace, which is the durable Riches and Righteousness, which whosoever hath shall not be found naked in Death, nor after it: And we should do that in our time that may go with us, and comfort us in the gracious Reward thereof, Rev. 14.13. For to this effect is the consideration of both represented to Man here, As he came forth of his Mothers womb, naked shall he return to go as he came, and shall take nothing of his labour that he may carry away in his hand.

[Page 264]2. The most common and obvious Truths, which can hard­ly escape the consideration of any who have the use of Reason, may be blest for producing saving Effects upon the Hearts of men, and therefore should be considered by them, and for that end represented and insisted upon by the Lords Ministers; for here that which none can be Ignorant of, is held forth to con­vince Men of their Vanity in seeking an Earthly Happiness, and to draw them to seek better things, That as Man Came Naked into the World, so must he Return, &c.

3. It is both the guilt of the Children of men, that they em­brace the Dung-hill, and choice Earthly Triffles for their Por­tion, while the Blessed God, his Grace and Glory are in their offer; And the same is also their woful Punishment justly in­flicted upon them, for despising such an offer: For both of the evil of Sin and Punishment this is to be understood, This is a sore evil, that in all points, as he Came, so shall he Go. Not as if this Dispensation were evil, but that Man should Labour for the Wind, Neglecting the Substance, seing He must Go as he Came. This is the sore evil.

4. If covetous Worldlings would commune often with their own Hearts, if they would exercise their Reason, and put their Conscience to tell what true Advantage they have, by pouring out their Hearts upon the Earth and the things there­of, they could not but see their way to be no less unreason­able and unprofitable for attaining to Happiness, than if a man would make it the business of his Life to gather Wind, which cannot be held, though it be among his Hands, nor can satisfy him, though he could hold it: But such serious Thoughts are banished by Worldly minded Men; and therefore Ministers should urge their Consciences to speak to this purpose, as is imported in this question, What profit hath he that hath Laboured for the Wind?

5. Whatever deluded apprehensions the Worldling hath of Pleasure and Comfort in his Possessions, and pursute after more, [Page 265] he hath not the least grain of true Comfort all his Life-time, he hath not a truly Comfortable Meal, nor a good day, sup­pose it were the day of his Coronation, and Conquest of King­doms: How much better is the Case of a poor Believer in Je­sus Christ, who though he be judged by Worldlings, the most Comfortless man in the World, yet eats his Bread with glad­ness and singleness of Heart, Acts 1.46. And may have every day the Feast of a good Conscience, Prov. 15.15. For, of the covetous, the Spirit of the Lord saith thus, All his dayes he Eats in Darkness.

6. Though many Worldlings be insensible of the matter of Sorrow which they have, though they can feign joy, and put a fair face upon a Spirit gnawn with inward Challenges, yet have they much Sorrow, they are still sowing the Seeds of Sorrow, and all they do, tends to ripen it; and sometimes they have pangs of Conscience in the fearful expectation of Judgement and Wrath; for (saith Solomon) He Eats in Darkness and hath much Sorrow.

7. Covetous men are ordinarily men of fiery and fretting Dispositions, their Passions are moved when the Word speaks against their Idolatry, they are inraged against those who crave either in Justice, or in Charity any thing from them, and repine at these Dispensations of Providence, which either impose their Projects for more of the World, or threaten the removal of what they have, in which respects the Covetous man is here said to have Much Wrath.

8. Whatever outward Health a Covetous Miser may have, yet is he ordinarily in a Distemper of Spirit, pined away with Cares how to gather more Riches, Anxious Fears of losing what he hath, and Vexation of Spirit upon disappointment of his Projects for increase of his Wealth: And these often have influence upon his Body and Natural Spirits, to make these Sick and Languid, especially while de denies himself the com­fortable use of the Creatures, and keeps his Spirit still upon [Page 266] the rack, with his Cares and Fears, in which respect he is still a sick dying man, and Hath much wrath with his Sickness.

LEst the former directions concerning the right Worship­ing of God, and Arguments disswading from the inor­dinat love of Riches, might be mistaken, as setting men upon a Rigid, Severe, and Comfortless way of Living; Solomon doth in the last part of the Chapter, commend at large the Holy and chearful use of the outward comforts of this Life; And for this end he doth First call all to consider what himself had seen or observed in his own Experience, to wit, that it is good, not mans Chief, but Subordinat good, fitting him for a higher, the Glorifying and Injoying of God; and Comely, or that which Beautifieth (as the word signifies) to wit, in the Eyes of o­thers, the way of Religion prest in the former part of the Chapter, that a Man should Eat and Drink. By which words he doth not commend Sensuality or excess, but a free and Holy Use of the Creatures (men keeping themselves within the bounds of Sobriety, and proportioning their use of the Creatures to the Lords Blessing of their Labours) for cherishing of the natural Life while God continues it; This (saith he) is a mans Portion, not his Best, for that is the Lord Himself Reconciled with him [Page 267] in Christ, but a Temporary Portion, or reward of his Labour, carved out to him (as the word Portion signifies) for uphold­ing his outward man in his Masters Service.

Next, He shews that when God hath given to a man abundance of outward things, and hath withal superadded this favour, that he hath given him power to use them, which consists not only in a mans natural Health, whereby he is in a capacity to make use of creature comforts, but also in the freedom of his Spirit from Anxiety, Nigardliness, or scruples of con­science in using them, so as he is not inslaved to his Possessions but is made a Master or Lord of them (As the word, to give Power signifies) and hath Wisdom to take them proportionally and sutably to his Rank and Imployment, which is to take his Portion, and so chearfully to follow his Duty, Rejoicing that he is enabled for the same; This (saith he) is a free Gift of God. to wit, a new Gift superadded to all his wealth and Riches ver. 19.

And Thirdly, He giveth the Reason why men should study this holy and chearful use of the Creatures, taken from the ad­vantage he shall have thereby, namely he shall not much remem­ber the days of his Life, whereby is meant, that he shall not be vexed with the thoughts of his by-past crosses, or solicitous how to wrestle thorow his future: And that because, while he follows his present duty chearfully, taking the Lords al­lowance of outward comforts for that end, the Lord will an­swer his Prayers and pains, by giving him spiritual Joy, and making his heart glad in himself, and his allowance to him.

Hence Learn. 1. Not only do the Lords people stand in need of direction how to go about Religious performances, but likewise how to use aright their common Comforts, even their meat, Drink and other refreshments of that nature, con­sidering that they are in hazard to be taken with many snares in these, and that there is Communion to be had with God in the right use of them, as well as in Acts of immediat Worship: [Page 268] And therefore it is a necessary part of a Ministers work to di­rect peoples carriage herein: And people as they love their own peace, should study the right use of these things. For after Solomon hath taught the right manner of worship in the first part of the Chapter, he comes here in the last, to set people upon the right way of using their common mercies. Behold, &c. It is good for one to eat and to drink. &c.

2. Christ's Ministers should be no less careful to point out the lawful liberty of the Lords people, and shew them how large his allowance to them is, even in the use of outward comforts, than to shew them the hazard of inordinat love to, and excess in the use of these things: and consequently the Lords people should be as careful to know, and take their allowance in the holy and chearful use of Creature comforts, as they should be attentive least they exceed in their love of, and delight in them, considering that Satan studies to drive them from one extream, to another: And as he takes occasion from their lawful liberty, to drive them to excess; So from the Doctrine of Mortificati­on, especially when it is strained too high, or not qualified with the Doctrine of Christian Liberty in the use of lawful comforts, either to make them look upon Religion, as a severe and rigid task, prejudicial to their natural life, and the com­forts of it, Or to make them without Ground scrupulous, and with fear and doubting to use these things, which, if they knew the Lords allowance, and the right way of using them, they might use with a quiet and good Conscience. Therefore the Spirit of the Lord, after he hath directed Solomon by many Arguments to disswade from the inordinat love of Riches, in the second part of this Chapter, he brings him in the close, to commend the Holy and comfortable use of the Creatures. Be­hold that which I have seen, it is good and comely for one to eat and drink and injoy Good, &c.

3. Though the pretence of the best mens Experience of the good of any course, be a very slender commendation of it, if [Page 269] there be no farther, seing men are so easily deceived; Yet Mi­nisters should put truths they hold forth to the Trial of their own Experience, and should be very careful Observers what true advantage may be found in any course or practice they com­mend, that they themseves may taste of it, and see it, and so may with greater Zeal and confidence call others to try the same, and their commendation of it coming thorow a heart seasoned with the sweetness thereof, it may be the sweeter to them, that hath their senses exercised. For so doth Solomon here com­mend this way from his own Experience: Behold that which I have seen, it is good and comely, &c.

4. Though nothing lower than the injoyment of the Ever-blessed God, be a mans chief good, yet there is a subordi­nat inferiour Good, in the right use of the most common com­forts of this life, such as Meat, Drink and the like, in so far as the same are used to keep the Body in health and strength, and to chear the natural Spirits in doing the Lord service; For Solomon saith he saw this, that it is good for a man to eat and Drink &c. to wit, in this sense, and for this end.

5. As the hearty, chearful and holy use of allowed Crea­ture comforts, is a thing that beautifies Religion, and makes Christians lovely to Onlookers, so are they bound to study the same for that very end, and not to look only to what is good for themselves, but also to what is Comely to others, or may allure and gain them to fall in love with the way of Religion. For Solomon here commends the Holy and chearful use of al­lowed comforts from this, that as it is Good to the person so using them, so it is Comely to others: Behold (saith he) that which I have seen, that it is good (to wit, for a mans self mainly) and Comely (or as the word signifies Beautiful, namely in the sight of others) that a man should Eat and Drink, and injoy the good of his Labour.

6. Though some be exeemed from Handle-Labour, or ser­vile imployments, 1 Cor. 9.6. yet there is no man exeemed [Page 270] from Labour of one sort or other, nor can any chearfully and with a good Conscience, take the comfort of Gods Creatures, who being in a capacity to Labour, and having the opportuni­ty thereof, neglects the same, and so loves to live upon the good of other mens Labours, and not his own, (for saith Solomon) It is good and Comely that a man should Eat and Drink, but in so doing he should see that he Injoy the Good of his own Labour, which He takes under the Sun &c.

7. As there is no day of a mans Life, wherein he is able to Labour excepting the days which are the Lords, to wit the Sabbath, and other days set a part for his Worship, wherein he is exeemed from some lawful and honest Labour; So mans Painful Labour (as the Word signifies) is only during this Life, under the Sun, his rest from his Labour is above the Sun, whether his Works shall follow him. For (saith Solomon) It is good for a man to Eat and Drink and injoy the Good of his Labour, which he takes under the Sun, all the dayes of his Life.

8. As every day of a Mans Life should be taken for a new Gift of God, and so should be spent in Honouring and serving him, so all the Good which he Injoys of his Labour, should be looked upon as a Gift of God also, though the same be acquir­ed by never so much Labour of his, seing the strength to Labour, and the success of Labour is from the Lord, for this clause, (which God giveth him) may be safely referred, either to the Good of his Labour, which he takes, or to the days of his Life, under the Sun, wherein he Labours and Injoys that Good, both which God giveth him.

9. As they that have abundance of the World, have but a part thereof allowed upon them for their own use, there being several parts thereof appropriat by 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. [...]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 [Page 271] 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 [Page 272] 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 Mi­series 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 Bles [...] 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.

SOlomon having by many Arguments disswaded from the inordinate love of things Earthly, and commended the Holy and cheerful use of outward Comforts, in the for­mer Chapter; He doth here proceed in the enlargement of the same purpose.

And for this end he doth First by way of regrate, discover more of the Sin and Misery of the Covetous Wretch, while he saith, There is an evil which I have seen, &c. The Evil he speaks of is to be taken mainly for the evil of Punishment (exprest in the second Verse) as presupposing the evil of Sin in the Co­vetous Man. And this Evil he describes 1. As very clearly observed by him in his own Experience. And 2. As very Common and frequent Among Men in all places where the Sun rises and sets.

Next, He supposes this Covetous Miser to have his Idol in his Possession, and shews what his Attainments may be. 1. By [Page 276] specifying his prime Idols, as Riches of all sorts, great Honour and Esteem in the World. And 2. By a general Expression He wants nothing of what his Soul desires, Not as if the bound­less desires of the Covetous could ever be satisfied, but that He wants nothing of the things themselves for the Substance of them, wherein he apprehends his Happiness to ly. And these things God is said to Give him, not in Love and Approbation of his Desires, but in the course of his common Providence, and in his displeasure, as appears by what follows.

Thirdly, He shews wherein God manifests even in time, his just displeasure against such a mans sin of Covetousness in two Branches. First, He Hath not power to Eat of what he hath. By Eat­ing must be understood the Injoyment of the Comfort of his Wealth. 1. Because according to the Grammatical constructi­on of the Words, it relates to his Honour as well as his Riches. And 2. Because he could not subsist, if all Power to Eat were taken away from him: Next, that A Stranger Eats it. By the Stranger is meant one who is of no near Relation to him, or one who is an Enemy to him, as the Word is used, Hos. 7.9. Jer. 5.15, 17. Both which proofs of Gods displeasure, are not to be understood as if they were let forth upon every Covetous Man; seing many such have Power to take largely of their Riches for their own use, and leave the rest to their Babes, Psal. 17.14. But they are to be understood as frequently verified, in so much as many instances may be given thereof.

Fourthly, He doth again pass Censure upon the condition and course of the Covetous, that it is Vanity, or wholly Disap­pointment and Emptiness of Satisfaction, and an evil Disease, that is, a Spiritual Plague upon him, spending both his Body and his Spirit.

From this Learn 1. White the Lords Ministers are opening up his sweet and comfortable Allowance to his People, they should not forget to mention the Misery of them that are by their Sins depriving themselves of it, but should with Pitie and [Page 277] Compassion regrate the same in their Hearing, that thereby such may be moved to resent the wofulness of their own Con­dition: For this Heavenly Preacher, who is in this a Pattern to all others, having in the close of the former Chapter, com­mended the Lords comfortable Allowance to his own; he here as it were regrates the Sin and Misery of others, while he saith, There is an Evil which I have seen under the Sun, &c.

2. Ministers must not only study to know what things are Sinful, and what Judgements are due to them in the general, that from the word they may clearly discover both; but like­wise they ought to be much in the Observation of the particu­lar Sins that reign and prevail most among Men in their time, and of the particular Judgements, whereby God testifies his displeasure against them, that from their own experimental Observation of both, they may discover them to People: For it is mainly of Solomon's own Observation and experimental know­ledge of this Evil, which comprehends both that particular Sin of Mens seeking things Earthly for their Portion; and that particular Judgement of God, whereby he deprives them of comfort of these things, that he here speaks, while he saith, There is an Evil which I have seen under the Sun.

3. There are many Sins frequently committed by Men, and many Plagues frequently inflicted by the Lord upon them for these Sins, which sinners themselves do not see nor consider, and therefore Christs Ministers should especially discover these Sins and Judgements, which they do not see, or do not esteem to be such; for Men stand in need of the Spirits Information, that there is such an Evil as this common among Men, to wit, their excessive love of the World, which is their Sin, and Gods depriving them of the comfort of it even while they have it, which is their Plague: And therefore it is here given them, There is an Evil which I have seen under the Sun, and it is common among Men.

4. The Lord may multiply outward Favours of all sorts, [Page 278] upon them whom he Favours not; he may bring to their hand All that their Hearts can desire; And in so doing, be raining snares upon them. And surely it is so when Men desire these things as their chief good, and when Saving Grace is not given with them, and wisdom to use them aright; for Solomon speaks here of the Covetous, whom the Lord abhorreth, Psal. 10 3. And yet he is, A man to whom God hath given Riches, Wealth, Honour, and what his Soul desireth.

5. When the Lord hath given to Men great Variety of out­ward Blessings, even answerable to their own desires, he hath it in his own hand, whether he will give or withhold the Comfort and Sweetness of the Injoyment of these things. And this he doth often withhold; sometimes by leaving them to their own Covetous Disposition; which binds up their Hands that they cannot use what they have, had they never so much, for fear of want afterward: And sometimes by striking them with his Terrour and Wrath in the midst of their Injoyments, Dan. 5.4, 5. Psal. 78.30, 31. So that after the greatest variety of most desirable Blessings is obtained, the Power to use them should be sought; and that being also obtained, should be thankfully acknowledged, as a new and more excellent Mercy than all the rest: For saith Solomon, There is a man to whom God hath given Riches, Wealth and Honour, so that he wants no­thing that his Soul desires; and yet he giveth him not Power to Eat thereof.

6. The Lord often strikes wicked men sorest in these things, and at these Seasons that they least expect. They apprehend all the difficulty in the way to their Happiness to be in the attain­ings to things Earthly, and yet the disappointment is after all is gotten that their Soul desired: For, there is a man to whom God hath given Riches Wealth and Honour, so that he wanteth nothing of all that his Soul desireth, and yet God giveth him not power to eat thereof.

7. When Mens Hearts are estranged from God, and whol­ly taken up with earthly Delights, it is but just with Him to [Page 279] make Strangers consume their Idols, which they have set up in His room; So that when Men do immoderately love and seek after these things, they take the nearest course not only to de­prive themselves of the Comfort of them, but their Posterity also, whose provision they have preferred to the Favour of God, and the good of their own Souls: For this is another way, whereby God testifies His Displeasure against the Sin of Cove­tousness, A Stranger eats it.

8. It is a vain thing for Men to place Happiness in these things, which when they are given, the Power to use them, or take comfort in them, may be with-held: And it is Wisdom to seek after the true Riches and Honour, Reconciliation with God, His Grace and Favour; which being bestowed, the Pow­er to feell the sweetness of, and take comfort in them, will not be altogether with-held: For so doth Solomon censure Mens seek­ing Wealth, Riches and Honour, as their Portion, which be­ing had, they may want Power to take Comfort in them. This is Vanity.

9. Men in love with the World as their Happiness, are in a dreadful Distemper of Spirit, and should look upon them­selves as infected with some loathsome and deadly Disease, even such an one as they cannot be sensible of till it be past Remedy, except a Miracle of Grace be wrought upon them: For this is another part of Solomon's Censure of the Covetous Mans case, It is an evil Disease.

10. The observation of this Vanity, Disappointment and Vex­ation incident to Mammon-worshipers, should elevat the Hearts of Men above the Sun, and make them long to be where the true Riches and Honour are, and where the Power to take the Comfort thereof is never with-held, nor interrupted in the ex­ercise of it: For this Evil is only observed under the Sun, that a Man may have Wealth, Riches and Honour, and no power to eat thereof, and is here held forth to alienat Mens Hearts from this Earth, which is one principal part of the scope of this Book.

SOlomon doth 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 [Page 281] 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 [Page 282] 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 Off­spring 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 [Page 283] 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 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 [Page 284] 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.

[Page 285]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 [Page 286] 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 Off­spring, 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 [Page 287] former Advantages, A long Life, even a thousand years twice told, and yet to see no good.

16. Men that have spent a long Life in seeking Happiness in the Earth, will notwithstanding of all former disa [...] [...]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?

[Page 288] 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 p [...]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 [Page 289] 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 [Page 290] 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, What hath the Poor that knows how to walk before the Living? to wit, Men Living upon the Earth.

THese words contain several Arguments to disswade from the immoderat Love, and eager Pursuit of things earthly.

The First is, That the contented use of what a Man enjoys, were it never so little, is much better for him, than the wan­dering of the Desire, or (as the Word is) the Walking of his Soul still after more, which is the Covetous Man's Disease; So that by the fight of his Eyes, is meant, The enjoyment of [Page 291] what a Man hath to be seen, or in his possession, as the word is translated before Chap. 3.13. And it is thus exprest to shew the short continuance of our earthly Injoyments, they are but a Sight: And by the wandering of the Desire (as is clear by the like Expressions in Scripture, Jer. 2.20. and 14.10.) is meant the endless Pursuit of the Affections insatiat with what they have, and greedily hunting after more of things earthly.

The Second which proves the former is, that this, namely the wandering of the Desire, is a course empty of all Satisfaction, as the Word Vanity signifies, and so proves Man vain that should seek Satisfaction in it; and not only so, but in God's Righteous Judgement proves a Tormenting, and eating up of a Man's Spirit, as the word Vexation signifies, ver. 9.

The Third is, That whatever hath been formerly found by any, particularly, whatever the issue and success of their inordi­nate Desires, and excessive pains for Happiness in the Creatures hath been, It is named already, that is, it is clearly exprest in the words immediatly preceeding to be Vanity, and Vexation of Spirit; And it is known, that is, it may be clearly known, and is known to all Spiritual Discerners, that it is Man, to whom Vanity is to be imputed, it is Man, one piece of Red-Earth (as his Name signifies) seeking Happiness in another, and get what he will, he is a frail dying Man still: And so this that hath been told, hath been the constant course which God hath kept with Man, according to His eternal Purpose (and there cannot be an instance given to the contrary) that whoever sought Happiness in the Creatures, have meet with Vanity and Vexation of Spirit in so doing.

The Fourth Reason is, That Man being so frail a Creature may not Contend, it is not safe for him; And he doth so if he seek Happiness where God hath declared he shall not find it; he may not be in contradictory terms with Him, as the word Contend, signifies, or if he will yet essay it, he shall find the Lord Mightier than he, to Oppose, Disappoint and Vex him.

[Page 292]Hence Learn 1. While Men do not fix their Desires upon Him who is the Desire of Nations, Hag. 2.7. Altogether Desire­able, Cant. 5.16. And in comparison of whom none in Hea­ven or Earth is to be desired Ps. 73.25. Their Souls will still roam and wander, like Sheep that have forgotten their resting place, and go from Mountain to Hill, Jer. 50.6. For the dis­position of the Covetous Worldling is here set forth by The wandering of the Desire, or (as the Word may be translated) the Journey of the Soul.

2: As men should look upon all their earthly Injoyments as transitory, and things whereof they have but a View, as is imported in this, that they are called The sight of the Eyes, so ought they to be content with the Portion which God gives them, and to look upon the same as more for their advan­tage, and serving more for their incouragement in their Ma­sters service, than if it were greater: For (saith Solomon) Bet­ter is the sight of the Eyes than the wandering of the Desire.

3. The wandering of Man's Desire from one Creature to a­nother for satisfaction, proves all the Creatures to be empty of any thing that can give him true Contentment, and Man himself to be meer Vanity, that should persist in that vain pursuit: For in both these respects, this sentence may be ap­plyed to The wandering of the Desire, this also is Vanity.

4. If after clear warning, and frequent disappointment of desired Contentment in things earthly, Men will still follow their own vain courses, they shall find the result to be, not on­ly more Disappointment, but Torment and Eating of their Spi­rits here, when God awakes their Conscience, and if they Re­pent not, a Worm that never dies, to eat up their Spirits eter­nally: For it is the Lord that passes this Sentence, The wan­dering of the Desire is both Vanity and Vexation of Spirit.

5. Both the constant experience of all by-past Ages, and the clear Light of the Word of God, hath proven this Truth, that the pursuit of Happiness in the Earth proves Vanity and Vexa­tion [Page 293] of Spirit to the Pursuer; So that none can give an Instance to the contrary: And this should disswade Men from that way. For as another consideration for that effect Solomon saith, That which hath been (to wit hitherto in all Ages the result of such vain courses) is named alread, that is, it is called by the Spirit of the Lord, by that name formerly exprest, Vanity and Vex­ation of Spirit.

6. Whatever is spoken of the Vanity of the Creatures in order to Mans Happiness, is not so much to be attributed to them, seing they are all good, and sufficient for the ends to which they are appointed, and do groan that they should be subjected by Man to Vanity; As it is to be attributed to vain Man: It is not the Creatures fault that they disappoint Man of satisfaction, seing they were not appointed to terminat his desires, or to satisfy him, but to lead him to his Creator, nor is it their fault that they prove Vexation to him, but his that vexes himself in seeking what they are not able, nor were ever appointed to give: And so all is to be fathered upon vain Man, It is known to be Man.

7. While Men seek Happiness in things beside God, they do but Contend with Him, or (as the Word signifies) they enter in Judgement with Him, as if they would pass sentence contrary to His Decree and revealed Mind in His Word, which is, That Creatures are empty of Satisfaction, that Man is vain to seek it in them, and that the Lord Himself is the only satisfying Por­tion of His People, Neither may he Contend with Him.

8. If man considered what his Name signifies, to wit, Adam a piece of the Earth, that was taken out of it, and must go to it, and that all his Injoyments cannot change him, but still he must be Adam, a Frail dying piece of red Clay, it would make him afraid to enter the lists with, or take up a sute of Law (as the word Contend, signifies) against his Maker, about the way of attaining to Happiness; For there may be safely conceived a consideration held forth in his Name, to disswade him from [Page 294] that course, which is a Contending with God. It is known to be Man, neither may he contend with him, &c.

9. Who ever walk contrary to the Lord shall find him Strong­er then they, to blast their Courses, and destroy themselves, except they submit in time, and follow his way: Neither may be Contend with Him that is Mightier than he.

IN these words Solomon doth First resume his former pur­pose, while he saith, Seing there be many things that increase Vanity, the meaning is, seing there are so many vain Courses, that naturally Men take for attaining to Happiness in the Earth, and so many just Dispensations of God, whereby he disappoints them, as hath been shewn in the former purpose.

And Next, He draws several inferences therefrom, which may alienat Mens Hearts from things Earthly; And these he holds forth in three Questions. The First is, What is man the better? The meaning whereof is, he is not the nearer to his Happiness, for the Question hath the force of a Negation, yea it imports that he is much the worse, and much farther from his Happiness, than if he had never attempted to seek it in these Courses. The Second is, Who knows what is good for Man in this Life? &c. Which imports not only that Man is uncer­tain what Condition in the World, whether to be Rich or Poor, to be in Honour or Obscurity, makes most for the satisfaction of the Mind which he aims at; But mainly that there is not one of the Children of Men, till he get Eye salve from Christ, that can Know or inform another, wherein the true [Page 295] Good (which is only in Fellowship with God) doth consist; far less how to attain unto it. And to this he subjoins such a Description of Mans Life from the brevitie and incertainty of it, as may teach him not to seek Happiness in things on Earth. The Third is, Who can tell him what shall be after him? The meaning whereof is, that not only future Events, which may befal a Man before he depart this Life, are hid from him, or others that might inform him, so that his Happiness cannot be here: But mainly that none can inform a Man how these things upon which he spends his Body, Spirit, and time, shall be imployed after him, whether his lawful Heirs or Strangers shall possess them, whether they shall be imployed well or not, by either. Which consideration though it be true also in Re­ference to the Godly, yet it is only a Vexation to them who know not of a better Life, and who place much of their Hap­piness in perpetuating their own Fame, and securing great things to their Successours.

Hence Learn. 1. As they who have a calling to deliver the Mind of God to his Church, ought to propose some certain scope to themselves, to which they should make all that they deliver subservient, so it is not in vain for them after proof and clearing thereof, to resume and repeat the same, especially when they are therefrom to draw some practical uses, which may be profitable for their Hearers: For, Solomon who is a Pre­cedent for our ordinary way of Preaching, having in the entry proposed this for one main part of his Scope in this Book, to prove all created Things, and humane Courses about them vain and insufficient for bringing Man to true Happiness, he doth here, as in several other places of this Book, recapitulat and repeat the same, and draw several Uses from it, Seing there are so many things that increase Vanity, what is man the better. &c.

2. Till men be set upon the new and living way of true Fe­licity, which is the study of Reconciliation with God thro' the Blood of Christ Heb. 10.19, 20. their Sin and Misery is [Page 296] still upon the growing hand, the more they multiply their Cours­es for Happiness, the more Sinful and Miserable do they ren­der themselves, if they seek it not where it is be found, as is imported in this first Question drawn from the former purpose here resumed, Seing there are so many things that increase Vanity, what is Man the better? i.e. he is much the worse.

3. Though fallen Man by all his pains about things Earthly, can come nothing nearer his lost Happiness, but on the contrary is still put to a greater and greater distance from it, yet is he very unwilling to cast up his Account, and consider what Ad­vantage, or lose he hath by his pains, he must be put to this by the word and Messengers of God: For this Question imports that he is nothing the better, but much the worse of the many vain Courses he takes for Happiness, and that he cannot conde­scend upon his Advantage, though he apprehend it to be very great, Seing there are so many things that increase Vanity, what is Man the better?

4. Men without renewing Grace, are not only unable to at­tain unto any thing that is truely good for them, by all their Pains, but they are also Blind and cannot see that Good, till they get Eye-Salve which is vouchsafed but upon a very few: For this Question is put concerning all men in nature, Who (of them) knows what is good for Man in this Life?

5. The Cause why Men are not the Better of their Pains for Happiness, is their Ignorance of the nature of that true Good which is attainable in this Life, consisting only in Obedience to Gods Commands, and submission to his Correction Lam. 3.26.27. in Praising of him for his Goodness Psal. 92, 1. And so injoying fellowship with him Psal. 73.26. and the like, what wonder then men know not what is their Good in the other Life? For this Question may be looked upon as containing the Reason of that which is imported in the former, that Man is nothing the Better by the vain Courses he takes for Happiness, For who knows what is good for Man in this Life. &c.

[Page 297]6. That only is to be esteemed truely Good for a Man in this Life, which can continue with him, and may be Injoyed by him all the Days of his Life, whether he be in adversity, or prosperity; And that is only to be in Favour with God, the proofs whereof his Favourites may promise to themselves shall follow them all their days Psal. 23.6. For it is clearly imported here, that if Man know not what is Good for him All the days of his Life, he doth not know what is truely Good for him in this Life at all. Who knows what is Good for a Man in this Life all the days of his Life?

7. Mans natural Life, and duration here is extreamly Vain, being so short and uncertain, much like a Shadow, that is no­thing but Darkness, and never continues in one posture, but soon changes and soon evanishes, which ought to be often considered as a mean to draw Mans heart from seeking Happiness here, and move him to provide for a better Life: For, so is his Life and time here set forth, a Vain Life, and Days which he spends as a Shadow.

8. As Men whose Hearts are wedded to things Earthly, before they seek any other Happiness than what the Earth can afford, they will place it in providing for these they are to leave behind them, or in keeping up their own Memory among Men after themselves are gone; So the Lord hath wise­ly hid from all of them the knowledge of future Events con­cerning these things, wherein they might observe his Mercy toward them. For if they should know things to go well after them, and better than in their own time, they would but vex themselves the more, to think that they cannot stay with them, or if they should know them to be worse, they would but vex themselves with thinking upon the condition of those whom they are to leave behind them: Therefore even this should be esteemed a Mercy, and should wean Mans Heart from this World as his Portion, in that he knows not how things shall go after himself is gone. Who can tell him what shall be after him?

[Page 298]9. It is fit for awakening the Consciences of Men, to pose them with pertinent and rational Question, including an An­swer in their Bosom, which readily Natures light it self, or common Reason will suggest to Mens minds: For so doth So­lomon Catechize the vain Worldling, seeking his Happiness in the Earth, by these three Questions, What is Man the better? Who knows what is good for him? Who can tell him what shall be after him?

CHAP. VII.

THE main scope of the Preacher in this Chapter being to discover more of the way to true Happiness and Contentment, and to point out some Remedies of these Vexations incident to Men in this Life, That all may be in Love with the Directions he is to give for these Ends, he doth First commend a Good Name, as that which is only at­tained by these who walk in the way afterward pointed out.

[Page 303]And Next he commends the Death of such as desirable also. This Good Name here commended, is not Credit among the Men of the World, which is founded upon outward Excel­lencies, Riches, Honour, and the like; the Vanity whereof hath been formerly manifested, and whereof those that are tru­ly Blest are often deprived: But it is an esteem with God, founded upon his free Favour; for so a good Name is explain­ed by another Expression in a place parallel to this in this Preachers Writings, Prov. 21.1. Where loving Favour, which signifies the free good Will of God, is put as Exegetick of a good Name: And this carries along with it a deserved esteem in the minds of Spiritual Discerners, founded upon Gods Grace, evidenced in a Holy Life; so that the Good Name here commended, is that only which those have who are Christians indeed, or the Anointed ones of the Lord, who are Perfumed with the Graces of his Spirit, appearing in their Humility, Pa­tience, Heavenly Wisdom, and other Exercises after mention­ed: And this he commends as better than the most Precious things in the World, wherein worldly Men seek their Happi­ness, of which one of the sweetest and most useful, is here named for the rest: And so in effect he commends Piety by commending the Sign, or temporary reward of it; and that in these terms which may be most taking with those who are most taken up with things worldly; among which Credit, or a Name is one of the chief.

Next, He commends The day of Death, namely the Death of such an one as is thus in esteem with God, and deserves e­steem among men, as far to be preferred to the Day of ones Birth: He mentions not the Reasons of this preference, suppo­sing the Advantages that the Godly have by the one, and the Disadvantages that all have by the other, to be easily condescen­ded upon, some whereof are touched in the Doctrines.

Hence Learn 1. This Heavenly Policy is necessary in a Mi­nister of Christ, who would ingage mens Hearts to fall in Love [Page 304] with the way to true Happiness, to commend what is to be found in that way, under the Names of these things which Carnal men are most in Love with: And this may be safely done, seing what ever it be that any are in Love with, the same may be truly found in Fellowship with God. If it be Riches men seek, in him and his Fellowship they may find Durable Riches and Righteousness, Prov. 8.18. If Pleasure, they may Drink of the River of his Pleasures, Psal. 36.8. And if it be Credit, they may have A Name better than Oyntment: For so doth Solomon here commend the way of Holiness, by com­mending the temporary Reward of it, under the name of that which naturally Men most affect, A good Name is better than, &c.

2. Although all that take themselves to the way of Holi­ness, may expect Reproach, and Disgrace for their so doing from the profane World, 1 Pet. 4.4. Yet they may be sure of a Name and Esteem with God, and with such as are truly Wise: For Solomon here commends a Good Name, as that which all shall have who take them to the way pointed out after­ward, A good Name is better than, &c.

3. Although the Godly should die to their worldly Credit, and not haunt after vain Glory, Gal. 5.26. Yet such a Name, or E­steem, even among Men, as is obtained by evidencing the Graces of God, Heb. 11.2. By an humble and holy Walking; and such as may keep them in Capacity to do Service to God, and Good to Others, Prov. 22.4. May be desired and sought after, for such a Name is here commended as desirable, A good Name is better than, &c.

4. To have such a Name or Esteem with God, and to have his Grace so lively in our Hearts, as we may be refreshful to Others, and fitted for Healing of their Wounds and Distem­pers, is a Case more to be prized and sought after, than the most Precious things in the World; such a Name will never rot, though the Savour of it may be held in for a time, it will still break through the thickest cloud of Calumnies and [Page 305] Reproaches: For this comparative way of commending a good Name by preferring it to Precious Oyntment, imports it to have a resemblance thereunto, in respect of the Fragrancy, and Me­dicinal Vertue thereof; and to have something above it, which is mainly the perpetuity of it. A good Name is better than pre­cious Oyntment.

5. A good Name, or esteem among men, is not to be sought so much for what our selves have by it, as because it makes us Savoury and Refreshful to others; and particularly, because it makes us the more fit for healing of their Spiritual Distempers, as is imported in Solomons preferring it to Precious Ointment, which must be taken in reference to the proportional effects of both; A good Name is better than precious Ointment.

6. Only those have a Good Name (deservedly so called) who forsake these courses which the men of this World think their Credit to follow, and who take themselves to these Exercises, which others would think a Disgrace: All others are base, and deservedly esteemed so, Psal. 15.4: For having prest the undervaluing of these things which Worldlings do alone mag­nify, as long Life, Riches and the like: And being to press these Exercises which they undervalue, he commends here a good Name, supposing the same to be only attainable by those who forsake the one, and take them to the other, A good Name is better than precious Ointment.

7. It is a greater Sin to blast the Reputation of the Godly, and so by Slanders and Reproaches to incapacitate them to do farther Service to the Lord, or good to others, than to destroy or man the most precious things they have in the World be­side; for, A good Name is better than precious Ointment; which is put for their precious things.

8. They have not the exercise of their Senses, to whom the fame of the Godly, the good Report of their Heavenly Graces and Vertues, is not savoury and refreshful: They prove themselves base, who delight not to hear their Graces com­mended. [Page 306] their Vertues praised for the praise of the Giver, and provoking of others to imitation of them. For a good Name, (which may be taken actively, for the Fame, and good Re­port of the Godly which comes abroad to others) is better (or more useful for them in a Spiritual sense than precious Ointment.

9. The day of the Godlies Death, is in many respects preferable to the day of ones Birth, whether their own or others: For at the day of their Death, their Victory over their Spiritual Ene­mies is compleated, 1 Cor. 15 55.57. Their Souls made perfect in Holiness, Heb. 12.23. Their Miseries and Griefs are ended. Rev. 21.4. And their never ending Rest and Blessedness in the immediate injoyment of God is then begun, Isa. 57.2. While as mens Birth is their entry into the valley of Tears, Job. 14.1. the beginning of their Combat with their Spiritual Enemies, and their Peregrination from the Lord, 2 Cor. 5.6. The con­sideration whereof should make Death, welcome to the Godly, when it comes, and may comfort Men against the Death of their Friends, or Children dying in the Lord, For (saith he) The day of Death is better than the day of ones Birth.

10. That which worldly Men value most, and yet never obtain, that same the Godly finds in a more excellent kind, in the way of Holiness, which the others abhorr; and that which is most terrible to the wicked is made sweet and desirable to the Godly, for a Name is that which Worldlings exceedingly long for, and never get, in the sense wherein it is here commended; And Death is that which is most terrible to them, and yet the Preacher supposes here that the Godly have the Name better than precious Oyntment, and that their Death is sweet and better than the day of his Birth.

[Page 307] SOlomon having commended Death, as preferable to ones Birth, he comes now to direct all, how to make timous prepa­ration for Death. And for this end he commends the frequent­ing of these occasions, and Societies, where Men are minded of Death, particularly the House of Mourning, whereby is meant any place or object that occasions Mourning, especially the house where one is Dying, or hath been lately Dead: And where the Friends, or those of near Relation, are supposed to be left behind sad hearted; And preferrs the going thither, to the frequenting of solemn Feasts, such as use to be about the times of Birth, or Marriage.

And he proves the preference by two Reasons, The First is, that Death whereof Men may be minded by going to the House of Mourning, is the end of all Men, not of Mens Being simply, but of their natural temporal Being; And therefore Men should use all means to prepare for it. The Second is, That the fre­quenting of such Societies, cannot but in Reason make Living Men, unless they be in a spiritual sense, Dead and senseless, lay to their own Hearts, or take to their serious consideration (as the expression imports) that that will be their own case next, to leave others Mourning behind them.

Hence Learn. 1. Mourning for the Death of Friends is very consistent with true Piety, providing always it be in modera­tion, mixed with submission to God, and comfort drawn from the Faith of the Resurrection. 1 Thes; 4.13. Yea it is a ne­cessary Duty thereby to testify our natural and Christian Af­fection to our Relations, and sense of our Sin either in Idoliz­ing them, neglecting Duty to them, or not making good use of them while we had them, which calls the best to Mourn, when their Friends are removed by Death. For it is supposed here, that the House where there is any lately Dead, is a House of Mourning.

2. Men that are exercised even with outward Crosses, should not be, left alone to Mourn, particularly such as are exercised [Page 308] with the Death of their [...]ear Relations or Friends, their Society should be sought after by others, for the comfort of the Mourn­ers, and edification of those who visit them, that they may be minded of their own Death, and of the Death of their Friends, that they may shortly be in the case of Mourners, or may leave others Mourning for them: For it is here supposed also, that it is a Duty to go the House Mourning.

3. It is not prejudicial to the true Comfort and Joy of a Chri­stian, to be frequently minding Death; nor should he that would have true Chearfulness decline the thoughts thereof, as melancholious and prejudicial to his natural health, as Atheists and Epicures do, 1 Cor. 15.32.33. but should use all means to entertain them, as promoving spiritual Joy, when the suta­ble Comfort against Death is applyed: For Solomon who hath prest frequently the chearful use of allowed Comforts, com­mends here the use of such means as may keep Men mindful of Death, It is better to go to the House of mourning.

4. Though Feasting, which is the liberal and chearful use of variety of the good Creatures of God, for intertaining mu­tual love among several persons, and provoking one another to rejoice in God, upon occasion of Benefits received from Him, be of it self, and in the season thereof Lawful, and a spiritual mind may at such an occasion have many profitable and heavenly Considerations suggested to it, provoking it to Admire and Praise the Lord's Bounty and Liberality, Ps. 104.15. 16. His Providence in bringing such variety of Creatures to mens hand, Ps. 104.15 to Praise Christ for purchasing liber­ty to use these Creatures, which sometimes were unlawful to be used, 1 Cor. 10.27. and especially by occasion of these out­ward Dainties to be minded of the spiritual Dainties that Faith can feed upon in the mean time, Luk. 14.15. Yet so prone are the best at such occasions to forget God the Giver, while they are liberally using His Gifts, Deut. 8.10.11. to forget the affliction of others that are in misery, Amos 6.3.6. to speak [Page 309] rashly or indecently of God, or others, Job 1.5. to contemn threatened Judgements, and put the evil day far off, Isa. 22.13. that when it is in a Christians option, To go to the House of mourn­ing, or to the House of Feasting, he should prefer the First Voy­age to the Last, It is better to go to the House of Mourning, than to the House of Feasting.

5. As there is no Man of whatsoever rank or condition in the World exeemed from Death, which will put an end to all his earthly Pleasures and Enjoyments, so the consideration of the certainty hereof, should move Men to frequent these occa­sions and societies, whereby they may be minded of it, and stir­red up to prepare for it: For this is an Argument for going to the House of Mourning, rather than to the House of Feasting: For this is the end of all Men.

6 No Man that is wise will put off the thoughts of Death, till he be a dying Man, but while he is living and hath Health and Strength, he will lay it to heart and prepare for it: For Solomon speaks of minding Death, as a thing so equitable and sutable for Men, that none Living, who hath the use of Reason can neglect it, and as if he were but a dead Man while he lives, who doth not mind Death seriously, and prepare for it.

7. Death is not rightly minded till the thoughts thereof be fastened to a Mans heart, that go whether he will, or be doing what he will, he may never altogether lose (at least) the impres­sion which the sanctified consideration of his Death hath put upon his heart: For so the word signifies, The Living will lay it (or fasten it) upon his Heart, or give his Heart up to it.

SOlomon having commended the serious Consideration of Death, he doth now commend that Frame of Spirit, which [Page 310] the sanctified consideration thereof works the Hearts of the Godly unto, as a step nearer to that true Joy and Peace, where­in Mans Happiness here doth consist; And this is that sober, composed, and tender temper of Heart, stamped with Godly Grief for Sin, here called Sorrow, under which also may be comprehended moderat Grief, even for worldly Crosses, which being sanctified is turned into Godly Sorrow for Sin, This Sor­row (saith he) is better than Laughter, whereby he means all that Carnal Mirth and Joy which Men use to express by Laugh­ter, or such like light carriage, especially at their Merry meet­tings with others.

And that this Sorrow is to be preferred to Carnal Joy, he proves by Reasons. 1. Because by the sadness of the Counte­nance (whereby he means the grave, humble, and sober De­portment of the whole outward Man, which is the Result of Godly Sorrow within) the Heart is made better, i. e. It is wrought to a more mortified Frame, and prepared for spiritual Peace; and consequently the Hearts of others may also be bet­tered by it, ver. 3. 2. Because it is the disposition of them who are endued with that Saving Wisdom which is from Above, to have their Hearts much taken up with such Objects, and conversant in such places (whether their Bodies be there or not) as serve to increase and cherish an humble and sympathiz­ing Frame of Spirit: And upon the contrary, the Fool, or the wicked Man, who hath ordinarily this Name in Solomon's writings, even when he is restrained from the occasions or places of Carnal Mirth, His Heart is still in them.

Hence Learn 1. When the Lord sanctifies the thoughts of Death to Men, Godly Sorrow will be wrought, or promoved in the Heart, as the Result and effect of these thoughts, they will grieve, not because they must go through Death, but be­cause they have done the Lord so little honour, and are so un­able to do him more before they die, and because they find themselves so defective in preparing for Death: For supposing [Page 311] this Frame to be the Result of these Considerations, which may be had in the House of Mourning, and by laying Death to Heart, he here commends it, Sorrow is better than Laughter.

2. However they that are Strangers to Godly Sorrow, esteem the exercise of it comfortless and unprofitable. Mal. 3.14. yet according to the Truth of God, and the experience of his Saints, it is much to be preferred to the Carnal Mirth of the World, because it makes way for true and solid Consolation, Isa. 61.3. it hath Joy and Peace intermixed with it. 1 Pet. 1.6. and always ends in spiritual Joy and Praise, Ps. 126.5. whereas on the contrary, Carnal Mirth hath always, if the Conscience be awake, a mixture of Sorrow, and always ends in heaviness, Prov. 14.13. Therefore, saith Solomon (speaking doubtless his own experi­ence) at the direction of the Spirit of the Lord, Sorrow is bet­ter than Laughter.

3. The intertaining of a mournful Frame of Spirit for Sin, and sympathizing with others in Affliction, is a special mean of attaining to that Happiness, which is to be had in this Life, and to guard the Heart against these Vexations which eat up the Spirits of Men: So that Strangers to Godly Sorrow, must needs be Strangers to their own Blessedness: For Solomon point­ing out some Remedies, of these sinful Distempers which more Mens Happiness, commends this as one, Sorrow is better than Laughter.

4. Godly Sorrow is not a sudden motion, or flash, that evanishes, leaving no effect upon the person that hath it, but is a Frame that abides, and affects the Heart; So that it ap­pears in the outward carriage, and so becomes visible in the effects thereof, which are not a sullen and austere behaviour, or retirement from lawful Society, these being rather the ef­fects of natural Distempers, such as Melancholy, excess of worldly Grief, &c. than of Godly Sorrow, but a sober Grave modest Behaviour, and composing of the outward Man: For Solomon commending Godly Sorrow from the effects thereof, [Page 312] supposes that it will compose the outward Man to a modest and sober Deportment, By the sadness of the Countenance, &c.

5. That soft walking and humble deportment, which flows from Godly Sorrow, or a tender Frame of Spirit within, hath influence back again upon the Heart, to increase a good Frame and make it better, it being blest with Peace and Comfort, Isa. 57.18, 19. and increase of every Grace, Jam. 4.6. For (saith he) By the sadness of the Countenance the Heart is made better.

6. Levity in the outward Carriage, as it flows often from the want of Humility, and the exercise of Godly Sorrow, so it makes the Heart much worse, casting it open to many Tempta­tions, making it more confused, less peaceable and familiar with God, and so more unfit for every Duty: As is imported by the contrary of this, if by the sadness of the Countenance, the Heart be made better, than by the Levity or Inconstancy of the Countenance, or outward Behaviour, the Heart is made worse.

7. As Saving Wisdom teaches Christians to be Sincere, and not like wicked Hypocrites, Ps. 55 21. and to bring their Hearts with them, when they go to the House of Mourning, to signifie their sympathy with, and desire to comfort the Mourn­ers there: So when these indued with it, are necessarly de­tained from the Company of Afflicted Ones, their Hearts will be with them, sympathizing with, and supplicating for them; And this even when the Lord's Dispensations with themselves afford them matter of Rejoicing, see 2 Sam. 11.11. For Solomon speaks of this as the ordinary Frame and Temper of the Godly Man, or one indued with the Wisdom that is from Above, what­ever his own case be, and whether he be with the Mourn­ers or not, The Heart of the Wise is in the House of Mourning.

8. Even when wicked Men may be detained in Gods Pro­vidence, by some external Restraint, from their sinful Pleasures and Companions, as when they are by the Hand of God upon their Body or Spirit, put out of a capacity of taking their Car­nal mirth, their Hearts are still with their Idol Carnal Pleasure, [Page 313] and they are approving of others and counting them Happy who have that Pleasure: For this doth still agree to a wicked Man sold to his Carnal Pleasures, as his ordinary disposition, and that which proves him a Fool, void of Saving Knowledge, even though he were in a Prison, or upon the Bed of Sickness, The Heart of Fools is in the House of Mirth.

IN the third place Solomon commends patient submission to the Reproofs of the Wise, whether publick Ministers, or pri­vat Christians, who have Wisdom and Calling from God to discover the nature, Hazard, and Remedy of Mens Sinfulness, and this is also to be taken as another mean of bringing Men to their true Happiness and contentment: The Hearing of these Reproofs he saith, is better than the hearing of the Song of Fools: By the Song of Fools is meant, not only Ungodly Mens Glory­ing in their Sinful Courses, but also, and mainly, according to the Scope, their Flatteries and applauding of others in their Sins. Next, He giveth a Reason why the severest Rebukes of Wise and Serious Men, should be more acceptable than Wicked Mens Flattering Approbations, because all the Joy that Wick­ed Men have in their way, and consequently in their Flatter­ing, or being Flattered by others, is of very short continu­ance: And this he Illustrats by the similitude of Thorns blazing and making a noise for a little, and soon ending in smoak, upon which he passeth Censure, that for Men to Re­joice in Sin, to Flatter others therein, or to be taken with the applause or Flattery of others, This also is Vanity.

Hence Learn. 1. The best of Men are not above the ne­cessity of Reproofs, all being subject to manifold sailings Jam. 3.2. [Page 314] and ready to sleep securely in their Sins, except by some wise Reprover they be alarmed. 2 Sam. 12.5. For, while he commends unto all submission to Rebukes, he supposes none a­bove the necessity of them, It is better to hear the Rebuke of the Wise. &c.

2. Men are so in love with their Idols before they be waken­ed and reclaimed, that they have within them much oppositi­on to Rebukes, and discoveries of the evil of their Ways, and cannot prize these as sweet and beneficial to them, as they will do after they are wakened: Even what Mens own Consciences will Rebuke them for, they will not willingly admit of Reproofs for it from others, but are in hazard to like better the Flatte­ries, and Applause of others soothing them in ther Sins, than wholesome and sharp Rebukes. Therefore the Spirit of the Lord sees it necessary to commend these as much to be prefer­ed to the sweetest Flatteries, It is better to hear the Rebuke of the Wise, then the song of Fools.

3. There is much need of Wisdom in a Reprover (if so be he would expect acceptance and success as a reward) for dis­cerning the Season, the manner of Reproving, and especially the temper of the persons to be Reproved, that he may change his Voice (as Paul speaks Gal. 4.20) or frame his strain accord­ingly; that he may neither Rebuke without cause, nor so as to irritate the party justly Rebuked, nor for fear of displeasing any, conceal his just Indignation at their Sins. For the Reproof which is here commended to be submitted unto, is the Rebuke of the Wise.

4. As Men desire to be truely Happy, and have true peace and contentment of Spirit, they must submit to the sharpest Rebukes of the Wise, and look upon the same, as a mean of pro­moving their Happiness, the main end of them being to dis­cover to Men, and reclaim them from these Sins which marr their peace and Happiness; For in order to the attaining of true peace and Happiness, is this commended, It is better to hear the Rebuke of the Wise.

[Page 315]5. As it is the mark of one void of the saving knowledge of God (who is the Fool indeed) to Glory in his Sin, and espe­cially to delight in Flattering others, and singing them a sleep in their Sins; so those that are in love with their Lusts, are much ravished and delighted with the Flatteries and Ap­lause of other Sinners: For Mens carnal Mirth, and particu­larly their Flattering of others in Sin, is here called The song of Fools, because it uses to be sweet, both to the Flattering and the Flattered Fool.

6. We are not to esteem of the speeches of others, according as they are pleasant unto our corrupt nature, to which nothing is sweet, but what gratifies some Lust, but according as they may be truly profitable, and conducing for our Happiness, though they be never so contrary to our corrupt inclination, and esteem that the best strain for us: For it is better to hear the Rebuke of the Wise, than the Song of the Fools.

7. As carnal mirth is of very short continuance, and ends in wo: so it concerns Christs Ministers to study the most effectual way of representing the same to men, and with all how little pleasure a Gracious heart can have in it, as is imported in the similitude Solomon makes use of here, As the crakling of Thorns under a Pot, so is the laughter of Fools.

8. It is a great Vanity for men to Glory in that which is their Shame, namely their Sin, or to be delighted with that which so soon evanishes, and hath so black an end: For Solomon speak­ing mainly of Sinners delight in Flattering or being Flattered by others, he saith This is also Vanity.

IN the fourth place he commmends patience under the many grievous Injuries that the Godly are obnoxious to in the [Page 316] World, as a remedy of that Vexation of Spirit which marrs their true contentment. And for this end he doth First shew what effect Oppression hath ordinarily even upon the best of Men, viz. It works so upon their Corruption, that they are often in such Distempers of fretting and Grief, as they seem to be beside themselves.

Next, He discovers the cause of Oppression in Mens cor­rupt nature, to be Covetousness, they love, and receive Gifts or Bribes, whereby it appears that it is Oppression in Judgement. Seats, and Courts of Justice, that he hath mainly an Eye upon: And these Bribes destroy their Hearts, blind their Judgements, and corrupt or sway their Affection from Equity; And this may be looked upon as held forth for a ground of Patience under Oppression, which hath so sinful a Root, And so can­not but be displeasing to God, and consequently punished by him in due time,

Thirdly, He holds forth two comfortable considerations for composing of the Spirits of the Oppressed: And working them to Patience under their Lot. The 1. Is from the [...]ssue of their Oppression, which will be sweet, though the beginning there­of be hard: For this expression, Better is the End of a thing than the Beginning &c. Is not to be understood of all things generally, seing it is clear there are many things whose end is worse than their beginning, as Oppression it self to the Oppressour, Apo­stasie from the truth 2 Pet, 2, 20. And the like: But it is to be restricted to the Trials of the Godly here spoken of The 2.1 [...], That Patience (or as the word signifies to be long Breathed, and hold on in the way of God, notwithstanding of many suffer­ings) proves one to be in a Better Condition i. e. more love­ly and acceptable to God, than the Proud or lifted up in Spirit, by whom we may understand either the proud Oppressour, or the fretting impatient Oppressed: And this comparison is not to be understood as if Pride of Spirit had any good in it, but because the Proud are often in a good Condition, in the Worlds esteem. [Page 317] And it is ordinary in Scripture to compare one thing with an­other in that quality which is only in the subject, in the Opi­nion of the World, see Psal. 118.8.

Hence Learn. 1. True Wisdom cannot teach men to evite Injuries and Oppression in the World, but rather the more men have of it, and the Wiser their Courses be in order to their true Happiness, the greater often are their Oppressions: For Solomon supposes here, that the Wise man (who according to the Spirits Language in this Book, is the Godly man or the person that is indued with saving Wisdom) is often under grievous Oppression, while he saith, Surely Oppression makes a Wise Man Mad.

2. So imperfect is the Grace of Patience in the Best, And so little do they consider the grounds of Submission and Comfort which might compose their Spirits, that they are ready tho­row Oppression and Injuries from Men to be in such Distem­pers as if they were beside themselves, by Fretting at such Dis­pensations Jer. 15.10. or questioning the Lords love because of them Judg. 6.13. venting their carnal passion and fury against In­struments. Luk. 9.54. and wearying of their Life, Jona. 4.3. And which is worst of all by runing to some sinful Course for their ease. 1 Sam. 21.13. For Solomon speaks of this effect of Oppression as very ordinary, even in the best, Surely Opression makes a Wise man Mad.

3. They that would discover the Sinful Distempers of People, especially under Affliction, so as they may heal the same, must speak of them with compassion, and as incident to the best of Men, and such as themselves would readily be guilty of, if they were in the case of the Afflicted: Lest people think them­selves looked upon as matchless for their miscarriage, or look upon those that discover the Same, as Strangers to the feeling of the power of the Temptations and Trials they are under: For Solomon here, being about to heal a fretting passionat Spi­rit under Oppression, he speaks of it as very incident to all op­prest [Page 318] people, and with pity and regrate, seems to discover this evil, as if he had Experience both of Oppression, and Di­stemper of Spirit under it in his own person, Surely Oppression makes a Wise man Mad.

4. Oppressours have much to give account for to the great Judge of all, they must reckon not only for spoiling Men of their Goods, abusing their persons, and the like, but for op­pressing their very Spirits, and spoiling them of their witt and Reason: For Oppression makes a Wise man Mad.

5, Though wicked Oppressours pretend Equity and Justice together with the defence of the Common-wealth, and main­tenance of their own just greatness, and the grounds of their Oppressing Practices; Yet Covetousness or love of Gain, is oft­en the true cause thereof: For it is here imported that their taking of a Gift is the cause of their Oppressing Sentences, and executing of them, while this is subjoined to the former, a Gift destroys the Heart.

6. Covetousness Destroys the Heart of them that are under the power of it, it blinds their understanding, that they can­not see the evil of any thing that makes for their gain Exod. 23.8. sways their heart to receive Bribes, which being receiv­ed, they think themseles oblidged to gratifie the Giver, by per­verting of Justice in his favours; So that the Receiver can be no more cordial for Equity, than if he had not an Heart at all, and at last as to the consequence and effects of that Sin, it draws destruction upon the Soul, in all which respects, a Gift destroys the Heart.

7. Oppression is often committed in Judgement Seats, and under Colour of Law: And when it is so the Oppression is double, and from two parties at once, from One, who spoils the Oppressed of, or detains from them their own, of whom they do complain, and from the Other, the Judge who takes the Gift, which possibly is a part of the Oppressed's Goods, for this taking of a Gift supposes a party challenged for that which is in sub­stance [Page 319] oppression, and the Judge increasing the Oppression by satisfying the Oppressour for his Gift, a Gift destroys the Heart.

8. It serves to quiet the Spirits of the Oppressed to consider that their Oppressions flow from Covetousness, not that the Sin of Oppressours, should be comfort to the Oppressed; But in so far as they by their Sin make themselves detestable to God, and so hasten their own Judgement, and the Oppress­eds delivery. For this may be looked upon as one considera­tion serving to compose the Spirits of them who are, in a sort, Mad with Oppression, even this that the cause of it in the Op­pressour is a Gift destroying the Heart.

9. As the Oppressions and Sufferings of the Godly are but short (for they are spoken of here as if they had but a beginning and an ending) And the end and outgate is certain and sweet; So the consideration of the certainty and sweetness thereof, may compense all the present Bitterness of their Oppression, for this is another consideration to quiet their Hearts, The end is better then the beginning.

10. A Patient frame of Spirit under Oppression, whereby people submit to the Lords Dispensations, and continue at their Duty in hope of a sweet outgate, is that which God calls his opprest People to Labour for, as the remedy of these Distem­pers which are ready to break their Spirits: For, Solomon teaches the remedy of these, by commending this frame: Better is the patient in Spirit, than the Proud in Spirit.

11. Mens Pride is another cause of their Oppression, a too lofty esteem of themselves, makes them male-content with their measure, which is Covetousness, and that makes them turn Op­pressours, therefore he gives the Oppressour the Title of Proud, while he saith, Better is the patient in Spirit, than the Proud in Spirit.

12. The Patient Oppressed is in a more desirable, and hap­py Condition, than the Proud Oppressour, the one hath the [Page 320] Lords favour and approbation, who will plead his cause, and support him under his Burden, and give him a sweet out­gate: The other is under his Wrath, and must shortly com­pear before him, to receive his deserved punishment: For saith Solomon, The Patient in Spirit, is better than the Proud in Spirit.

13. As it is the Pride of Mens Hearts, which makes them impatient under Oppression: So the humble and patient Sub­mitter, is in a far more sweet and comfortable condition, even under his Oppression, than the Proud Repiner: For these words may be also taken as comparing the Patient Sufferer with the Proud Repiner, and preferring the condition of the one to the other: The Patient in Spirit is better than the Proud in Spirit.

HE doth farther press the exercise of the Grace of Patience under Oppressions and Injuries from the World; and this he doth in two Disswasives, whereof each is confirmed lay a Reason. The First is, Be not hasty in thy Spirit to be angry, whereby he doth not disswade from that just Indignation which Christians may have against God's dishonour, Eph. 4.26. but from Carnal Passion, or desire of Revenge, even against the persons of proud Oppressours, or Instruments of our troubles, of whom he spake immediatly before: And particularly from the sudden motions thereof, whereby the Spirit hastens to Re­venge, neglecting these Considerations which might compose it, and incline it rather to Pity than Anger: And giveth a Rea­son hereof, Because Anger resteth in the bosome of Fools, which is not to be understood as if it stayed within, and did not break out, but that whether it kyth or not, it is a settled habit, a [Page 321] frame of Spirit intertained without a Battel, in the Hearts of them who are destitute of the Saving Knowledge and Grace of Christ, who are ordinarily in Solomon's Writings designed by the Name of Fools: Those can meet Oppressions and Injuries from Men, no otherwise, than with Fury and Passion.

Next, He disswades from quarrelling with the Lords dispen­sation in carving out an hard lot to Men, Say not what is the cause that the former times were better than these? which is not to be understood, as if the present times were not often worse than the former in many respects, seing that is foretold, Mat. 24.12. 2 Tim. 3.1. or as if the Lords People might not search into the sinful procuring causes upon mens part, of the change of times to the worse, or bewail the defections or miseries thereof, seing both these are Duties. Lam. 3.40 &c. But that men should not quarrel with God's Providence, for casting their lot in more troublesome times, and under more grievous Oppressions, than have been formerly; as if there were no cause why men should submit to a change of times from better to worse: And the Spirit of the Lord doth not here give parti­cular Reasons of such Changes, because there are many obvious in Scripture, sufficient to give satisfaction herein, only he pro­hibites and rebukes such Boldness, and gives a general Reason of the disswasive, that these Inquiries flow from mens Ignorance of the Lords Soveraignity and Wisdom, who worketh all for His own Glory, and the good of His People.

Hence Learn [...]. Motions of Revenge are ready to arise in the Hearts of the Lords opprest People, against the Instruments of their trouble, and will arise if their Hearts be not prepossest with Christian patience: For Solomon having commended that Grace, he disswades from this Evil, as contrary to it, import­ing proneness in the best thereunto in an opprest condition, and that it will arise where Patience is not exercised. Be not hasty in thy Spirit to be angry.

[Page 322]2. It is the rashness and haste of Injured Spirits, neglecting to consider the Supreme cause, and Orderer of their Troubles. 2 Sam. 16.10. and the Judgement abiding their Persecutors, Ps. 73.17.18. which sets their Spirits on fire against Instru­ments: So that whatever provocation the Lords People have from Men, they should not suffer their Passion to prevent their Reason, or to banish these Thoughts which might quiet and compose their Spirits, Be not hasty in thy Spirit to be angry.

3. It is not enough to restrain the out-breaking of Passion against Instruments of our trouble, but the very inward moti­ons of the Spirits that way, ought to be suppressed: For if these be not prevented, or timously quenched, by bringing into the Heart humbling and quieting Considerations, they will soon break out into a Flame, as is imported in this, Be not hasty in thy Spirit to be angry.

4. It is the mark of an unrenewed Spirit, void of the Saving Knowledge and Grace of God, to cherish their Passions, to multiply in their thoughts Aggravations of their Wrongs, and to feed upon the contemplation of possible ways of Revenge, and this without any Reluctance or Grief that the Heart should be so exercised, though a Child of God may be assaulted with Passion and motions of Revenge; yet these get not leave to rest peaceably in his Bosome: For Anger Rests in the Bosome of Fools, the Expression signifies to Cherish, Defend and Foster their Passion. Ruth 4.16.

5. Men in whose Heart Revenge is a settled habit, and who do not disquiet themselves by Pains and wrestling with God and their own Hearts, to get another Frame, whatever world­ly Wisdom they have, they are in God's account Fools, and prove themselves thereby void of Saving Knowledge: For An­ger rests in the bosome of Fools.

6. When Passion is raised in the Heart of the Best, it is not soon laid again, if it once get admittance, it will readily Rest, and settle at least for a time: For Solomon gives it as a Reason [Page 323] to the Wise or Godly, why they should not be hasty in their Spi­rits to be angry, because Anger Rests in the bosome of Fools: If there were not a possibility and hazard that it might have some Rest and settling in their Heart also, the reasoning were not so cogent.

7. Although it be the duty of the Lord's People to search out the sinful causes, which provoke the Lord to change times to the worse, and the Wise Reasons which He hath for so doing, and to bewail that after-times are far degenerate from the Pu­rity and Holiness of former, as was proven in the Exposition; yet it is a great Sin to quarrel with Providence, or to Inquire concerning this matter with Fretting and Mal-contentment of Spirit, as if it were not well ordered by Divine Providence, that we should not have as much Peace and Prosperity, and as great freedom from outward trouble, as those who were be­fore us have had: For this is the Evil here disswaded from, Say not thou what is the cause that the former times were better than these.

8. To Frett and Repine that the present times are worse than the former, argues Men in so far void of Heavenly Wis­dom, which teaches those who have it, to adore the Righte­ousness of God in all His Dispensations, though they see not the particular Reasons of them, Jer. 12.1. and often leads them to satisfying Reasons clearly held forth in Scripture, namely that God in Wisdom takes some times to discover Mens per­versity, which at other times, He sees fit to restrain, and to promove by sore Trials the Faith, Patience, and other Graces of His People, which He doth at other times promove with­out such Trials. Dan. 12.10. So that this quarelling with the Lord argues great presumption in Men, flowing from their Ignorance both of the true estate of the present and former times, which makes them that they do not consider the Good of the present times, which often doth as far exceed that of the former, as the Evils and Troubles of the same do these of [Page 324] the former: For (saith Solomon) Thou doest not inquire Wisely (or as it is in the Original, by Wisdom) concerning this matter: The Expression intends more then is exprest.

IN the Fifth place Solomon commends Heavenly and Saving Wisdom (for of this he speaks, as is clear by the effects at­tributed to it, and the Advantages they have who are indued with it) as an excellent Remedy of these sinful Distempers in­cident to Men, which marr their true Happiness.

The Effects or Advantages of it, whence he doth commend it, are Four. The First is, That it is good with an Inheritance, which cannot be understood as if this Wisdom were not good without any worldly Inheritance, because Men have been happy with it, who have had no Inheritance of that sort, as Lazarus, but the meaning is, That Saving Wisdom is a Good which men should labour for, as that without which the great­est Inheritance is but a Snare, and fewel to mens Lusts. 1 Tim. 6.9. and as that whereby men who have a worldly Inheritance have fairer opportunity to improve the same, than these who are poor. The Second Advantage is, That by it there is profit to them that see the Sun; he doth not here mean the Inheritance, but Wisdom, by It (saith he) namely Wisdom, there is profit, im­porting that whatever true Advantage a Man have, who hath both Wisdom and an Inheritance, the same is to be attributed to Wisdom, rather than to Riches. The Third is, That it proves a Defence or a Shadow, as the Word is, to wit, from many hazards and dangers, especially Spiritual, and this he illustrate by asserting some like Advantage to be had by Riches, Money [Page 325] saith he, is a Defence, to wit, from outward hazards in some cases: Or this may be taken for a proof of the first Advantage, that Wisdom is good with an Inheritance, because he who hath both, hath a double Defence, Wisdom for one, and Money, or an In­heritance for another. And Fourthly, Lest he might seem to debase this Wisdom, while he attributes the like effect to it and to Money, he shews wherein it excells The excellency of Knowledge is, that Wisdom giveth Life (by which change of the words it appears that they are used indifferently in Scripture) whereby is meant, that this Wisdom is the mean of conveying to Men Spiritual, and of leading them to Eternal Life. And therefore is to be studied by all that would be truely Happy.

Hence Learn 1. Though heavenly Wisdom be often bestow­ed upon those who have little or no Inheritance worldy, 1 Cor. 1.26. yet those who have Saving Wisdom, and withal great things in the World, should look upon the concurrence of these two, as a special Blessing of God, putting them in a fair capacity to prove themselves rich in Good Works, for the Glory of God, and the Good of Others. Isa. 60.9. Prov. 3.9. and to lay up for themselves good store of Provision for the time to come, in which respects, Wisdom is good with an Inheritance, and better than without it.

2. Let Men have never so great an Inheritance worldly, they ought not to satisfy themselves therewith, unless they have al­so Wisdom, to use it for the Glory of God, and good of others, Phil. 4.12. to lay it out when God calls them so to do, Ps. 112.9. and to keep it when they cannot with a good Conscience part with it. 1 King. 12.3 For (saith he) Wisdom is good with an Inheritance.

3. Whether Men have a smal worldly Inheritance, or none at all that deserves that Name; yet if they have Saving Wis­dom, they are truly Gainers and Rich, and though they have never so great an Inheritance, any Profit, or Advantage they get deserving to be so called, is to be attributed not to their In­heritance, [Page 326] but to the Wisdom which God hath given with it, to use it aright: For by Io (namely by Wisdom) There is Profit.

4. Men that have no Wisdom to honour God, to save their own Souls, and to use their outward Mercies aright in order to these ends, though they had the whole Earth left them for an Inheritance, they have no true Profit, their Loss is unspeak­able, as is imported by the contrary of this, By it there is pro­fit to them that see the Sun.

5. In so far as Men are indued with that Wisdom which is from Above, in so far they are protected from Hazards, not always from outward troubles, but from Wrath, Prov. 22.3. from the evil of Temporal troubles, Ps. 91.10 and from the power of Temptations, Prov. 2.11, 12. For Wisdom is a De­fence.

6. Though outward Riches be no defence from Wrath, Prov. 11.4. yet from outward Inconveniencies, such as Poverty, and the consequents thereof, they may prove a Defence, and should be so acknowledged: For he grants also, That Money is a Defence.

7. Saving Wisdom gives Life to them that have it, it is sometimes blest to preserve Temporal Life when it is in ha­zard, as is clear in Abigail, 1 Sam. 23.5. and in Paul, Act. 23.6.9: it is the Instrument of working and increasing Spiritual Life Prov. 8.35. and it is the beginning, and sure pledge of Eter­nal Life, Joh. 17.3. How much more eagerly should Men contend for Heavenly Wisdom, than for Wealth? and how rich and happy should the Poor of this World esteem themselves, if they have this Wisdom? For the excellency of Knowledge is, that Wisdom giveth Life to them that have it.

HEre is the Sixth Remedy against that Anxiety and Vexati­on of Spirit, which ariseth from the Oppressions of the Godly, and marrs their true Contentment for the time: And it is concerning the right use to be made of the Lord's Dispen­sations, held forth in Two Directions. The First is, That Men would seriously Consider the work of God. By the Work of God (as is clear by the Instances in the following Words) are meant the Dispensations of His Providence, carving out Prospe­rity or Adversity to Men: The reason is, Because Mans Wit, or Power, cannot alter or rectifie what the Wise and Irresistable Providence of God brings about, Who can make straight (saith he) that which is crooked? which is not to be understood as if there were any crookedness, defect, or want of conformfty to the Rule of Equity, in the Lord's Dispensations, or in any E­vents that fall out, as they are God's Work: But the meaning is, That there are many things in His Dispensations cross, and contrary to Man's will, which serve not so directly for further­ing his imaginary Happiness in this Earth, as he would; such as the oppressions formerly spoken of, and yet, saith he, They cannot be made straight, they cannot by Man's Wit or Power be altered, or be made more subservient to his ends, and there­fore they deserve his serious consideration.

The Next Direction is inferred upon this Reason; That Men would study to be sutably affected to the Lord's various Dis­pensations, which he instances in Two, Prosperity and Adversity, comprehending all others, and shews the prime exercises which these Dispensations call Men unto, In Prosperity (saith he) be joyful, he means Spiritual Chearfulness, and Thankfulness to God, when things go well; And In Adversity, he doth not [Page 328] press that which it contrary to Joy, but that which Men are often then most indisposed for, namely the serious Consideration of the Lord's Mind, and what use they ought to make of that case, and the Reason of this is, that God hath so wisely interwo­ven these Two, and made them to succeed one to another in the Life of Man, that he shall not find out any nearer way to his own Happiness, than by behaving himself sutably to, and making that use of these Dispensations, which God in His Word requires of him, he shall find nothing, which if his counsel had been taken, might have been better done; nor can he in rea­son imagine, that any thing would be more conducible for God's Glory, and Man's Happiness, than the Dispensations of God, as they are ordered by Him; and therefore he should submit unto, and carry himself as God requires, under them.

Hence Learn 1. There is not any Work of God's Providence in the World, which doth not deserve Mans most serious thoughts to be taken up with it, every one of them having many of the divine Properties ingraven upon them, Ps. 111.2, 3. and some language to us concerning the Lord's Mind and our duty, Mica. 6.9. and our blindness being such, that we cannot at the first view take up that which may be seen in any of the Works of God, till after pondering every part, and comparing one with another, and all with the Word commenting there­upon, we may see what the Lord intends thereby, and what is our duty in reference thereunto: For this is it Solomon here presses, Consider the Work of God.

2. They that would so consider the Works of Providence, as to work their Hearts to quietness, and guard them against An­xiety and Discontent, must look above Creatures, second Causes and Instruments, and consider all Events as God's Work, and all Dispensations though produced by various Instruments, and in different Periods of time, as one whole and intire Work in God's Hand, if we look upon cross Dispensations as the work of Instruments only, our passion arises against them, and we [Page 329] fret and become discouraged: Therefore Solomon giving a Re­medy against Vexation, prescribes to Men the lerious conside­ration of the various Dispensations of God in Prosperity and Adversity, instanced afterward as one Work, and the same as the Work of God, Consider the Work of God.

3. There is such infinit Wisdom manifested in all the Works of God's Providence, whether of Justice or Mercy, Ps. 104.24. and such irresistible power doth accompany them all, for at­taining His Holy Ends in them Isa. 43.13, that it is simply im­possible for the wit or power of Creatures, to rectify or change in the least what he doth. If he cross Mens Interprises by Sea or Land, it is a folly for them to think by themselves to repair their loss; If He break the Legs and Arms of States and Com­mon-wealths, and make them halt, all the Earth without Him, cannot make them go Straight again; If He leave any to the Crookedness or Perversity of their own Nature (for He may be said to make Crooked, as He is said to Harden Mens Hearts) neither Angels nor Men can rectify the same. The consideration whereof serves to quiet our Hearts, and make us submissive to His Working: For to these, and many other things of that sort, may this be applyed, as a Reason to make Men submissive to His Working, Who can make Straight that which he hath made crooked?

4. Though there be no case of a Child of God so sad, wherein he hath not matter of Rejoicing, and ought to make conscience thereof, Hab. 4.17. Phil. 4.4. yet when the Lord manifest himself in some special way favourable in His Dis­pensations, giving him the desired success of His lawful Un­dertakings, and satisfaction to His just Desires, he is then in a special manner called to Spiritual Joy and Praise, and to mani­fest the same by a cheerful Walking before the Lord: For this is here prest upon the Godly in a prosperous condition, In the day of Prosperity be joyful.

5. The main Exercise which God's People are called to under sad Dispensations, is, The serious consideration of Gods [Page 330] working, that they may know from the Word what may be the sinful procuring causes upon their parts, of such sad things, and so may be humbled for them, Lam. 3.40. what are the good Ends which God aims at in dealing so with them, that they may aim at the same, Deut. 8.16, and what hazard they are in, to put forth their Hands to Iniquity in such a case, that they may Watch and Pray. Ps. 125.3. Mat. 16.41. For So­lomon after he hath prest the Consideration of the Work of God in general in the former Verse, doth here particularly apply the Exhortation to Men under sad Dispensations, In the day of Ad­versity consider, &c.

6. Even the best, while they are prosperous, are so little mind­ful of Adversity, Psal. 30.6. That readily when it comes, they are so astonished, that they can hardly command any distinct thoughts of their own case, or of Gods Mind in His dealing with them, therefore they have need to be thus put to it, as to a difficult work, In the day of Adversity consider.

7. As the Godly may have much matter of Joy (which they think not of) under very sad Dispensations, so they are then prone to run upon the sinful extream of Discouragement, and Despondency of Spirit: For having exhorted them to be joy­ful in the day of Prosperity, he doth not press them to Mourn in the contrary case, But in the day of Adversity consider.

8. The Lord hath interwoven Prosperity and Adversity along the Lives of his People, and makes the one of these ordina­rily Suceeed to the other, knowing that they are ready in the day of Prosperity to be lifted up above measure, if some Adver­sity be not set in the Ballance Against it, 2 Cor. 12.7. And in the day of Adversity no less ready to lose their Hearts if he did not set some Prosperity against that Isai. 57.16. For both the mixture of them, and the succession of one of them to the other is imported in this: He hath set the one against the other.

9. This mixture, and succession of Crosses and Comforts, Adversity and Prosperity in the life of Man, is so wisely ordered, [Page 331] that no man can find out any thing wanting in the contriv­ance of these, which might more conduce for Gods Glory, and his Peoples Happiness; so that if any man think it had been better that Prosperity had come sooner, or continued longer, or that Adversity had either not come at all, or come later, or continued shorter, he proves himself a Fool in making him­self Wiser than God: For he hath wisely ordered his Dispen­sations to the end, that man should find nothing after him.

SOlomon proceeds to guard against stumbling at sad Dispensa­tions, and to direct to a right frame of spirit, and carri­age under them: And in order hereunto, he doth First, hold forth his own experience of what he is to deliver, while he saith All things have I seen in the days of my Vanity. By All things he means All Kinds of Dispensations of Providence, especially such as are most vexing to men, and by the days of his Vanity, he means his by-past short and sinful Life.

Next, He giveth two instances of these Dispensations which he had observed, and which Men are most apt to stumble at. The one is, of a Just Man perishing in his Righteousness, which is not to be understood as if any justified by Faith in Christ, and walking Holily (who is the Righteous One here spoken of) could totally and finally Perish or be Lost, but the meaning is, that such an One may suffer the loss of his natural Life, and outward Estate, and fall under common Calamities, and [Page 332] that For his Righteousness, as the particle IN is sometimes used to signify in Scripture Math. 6.7. The other instance is of a Wicked Man spared and injoying a long Life in Wickedness, ver. 15

Thirdly. he disswades from some of these Evils which readi­ly stir in corrupt nature, upon the observation of these Dis­pensations, and they are of two sorts. 1. Either Men censure these Dispensations of the Lord in suffering the Righteous to Perish, and the days of the Wicked to be prolonged, as if this Government of things were not Righteously and Wisely carri­ed, and as if themselves would deal more equitably and Wise­ly, by giving temporal reward and punishment, to the Godly and Wicked according to their way: Now this is to be Righte­ous over much, and to be Over-wise. And so these expressions are not to be understood, as if there could be any excess of true Righteousness, or saving Wisdom, but that there is a sup­posed and affected Righteousness and Wisdom that Men arro­gate to themselves, while they censure Divine Dispensations, and imagine they would dispose more Wisely of things: And this he disswades from by an Argument taken from the hazard of it, why shouldest thou destroy thy self, both by inward Vexation that things should go so contrary to what thou thinkest would be right and wisely done, and so also by provoking God to in­flict destroying stroaks ver. 16. Or 2. If Men run not upon this sinful extream, then readily upon the sight of the Wickeds Prospering, and prolonging his Life in his Wickedness, they loose the Reines to all sort of iniquity; and from this he dis­swades, while he saith, Be not over much wicked, neither be th [...] Foolish, which cannot be understood as if any degree of wick­edness were approven or tolerat by him, who perfectly hates all Iniquity, Hab. 1.13. But the meaning is, that they should be­ware to give themselves up to that height of Wickedness (and so to manifest themselves destitut of Saving Knowledge) which readily unrenewed Men run unto, upon the sight of Wicked Mens prospering in sin for a time: And this also he presses by [Page 333] a Reason much of the same force with the former, why shouldest thou Die before thy time? Not as if the Death of any could pre­vent the time which God hath appointed, but the meaning is, that Men by their carriage do what in them lyes to shorten their Days, and hasten their own Death by their Sinful Cour­ses, before the time, to which according to the ordinary course of nature, they might have come.

From this Purpose Learn 1. That which doth much marr submission to the Lord's Dispensations is, that Men look upon them as strange and not usual, as if those who lived before had not seen the like: For as a Remedy of want of submission to the Lord's Dispensations, Solomon here holds forth his own ex­perimental Observation of the like, All things have I seen, &c.

2. Whensoever Men reflect aright upon their by past time, how prosperous or peaceable soever it hath been, they will see it Vain, not only for the shortness of it, which is best seen when it is past, and for the mixture of Crosses that hath been with it, but mainly for that sinfulness which hath accompanied them in their best times: For so doth Solomon here describe his by­past time. The days of my Vanity.

3. Though all that are justified by the imputation of Christ's Righteousness, and are truely Holy, be beyond the hazard of eternal perishing, Rom. 8.1. yet such is the malice of the wick­ed World against these whose carriage is a tacite Reproof and Shame to theirs, that they are often cut off in the way of Wel-doing, and so perish in regard of their natural Life and world­ly Interests, which is a merciful Dispensation to them, hasten­ing them to their eternal Rest and Felicity, Isa. 57.2. For, (saith Solomon) There is a just Man that perisheth in his Righ­teousness.

4. Though the Lord be Angry with the wicked every day Ps. 7.11. and testifies the same against some of them, by cut­ting them off in the Morning of their Life, Ps. 55.23. yet He sees it fit sometimes to exercise His long suffering Patience to­ward [Page 334] them, and to spare them long in their sinful Courses, that at last the equity of His severity against them, may be the more conspicuous, Rom. 2.5, For (saith he) there is a wicked Man that prolongs his life in his wickedness.

5. Though the best of Men come far short of conformity to the Rule of Righteousness and Holiness, and of that measure of heavenly Wisdom which is attainable, 1 Cor. 13.9. Phil. 3.12. yet there is so much Pride and Arrogancy in Men, that they fancy themselves to have, or presume to attain unto, a more exact Righteousness, and higher degree of Wisdom, than God doth require or approve, while they affect a Righteousness of their own, before they come to Christ to get it, Joh. 13.8. while they think to please God with more severe Exercises of Religion, or with greater Pains or Cost in His Worship, than He requires, Mica. 6.6, 7. 1 Tim. 4.3. and especially, which is mainly intended here, while they censure the Lord's Dispen­sations in suffering the Just to perish in his Righteousness; as if they would have a more exact Righteousness in the admini­stration of Affairs in the World; and think it were greater wis­dom to cut off the Wicked, than to suffer them to prolong their days in wickedness: For this is here disswaded from, Be not Righteous over much, neither make thy self over Wise.

6. This bold presumption of Men in magnifying their own worth and wisdom, as if they could guide the World more equi­tably and wisely than God doth, deserves to be suppressed with Holy Scorn and Indignation: For we may look upon this as an Holy Irony, Be not Righteous over much, neither make thy self over Wise.

7. To censure the Lords Dispensations, as if there ought to be more Equity and Wisdom manifested in them, is the neerest way for Men to draw destruction upon themselves, not only in so far as by their anxiety, and fretting against what cannot be changed, they spend their own Spirits, but mainly, because it is a Sin crying for Destruction from the Almighty, and will [Page 335] draw it out of His Hand, if it be continued in, as is imported in this Reason, Why shouldest thou destroy thy self?

8. It is Mens conceit of their own Wisdom, which is no­thing else but the height of folly, that makes them miss any degree of Righteousness, and Equity in the Lords proceedings: For this last Branch of the Disswasive may be looked upon as the cause of the former, Be not Righteous over much, by pre­scribing a more equitable way than God keeps in His dealing, Neither be thou over Wise, namely in thine own eyes, which occasions the former.

9. From the sight of Piety oppressed, and Wickedness spar­ed in prospering, there doth arise in Mens corrupt Nature a powerful temptation to loose the Reines to all Impiety, when Men see Wickedness rewarded, and them that tempt God de­livered, they are ready to run with such to the same excess of Riot, and do Evil with both hands earnestly, which is the thing here disswaded from, Be not over much wicked.

10. To take liberty and incouragement to commit Iniquity with greediness, from the impunity of others committing the like, is great Folly, and an evidence, of the want of the sav­ing Knowledge of God: And this Ignorance or Folly is also the cause of their giving up themselves to that course: For this second Clause may be looked upon both as the evidence, and cause of the former, Neither be thou foolish.

11. Though there be an appointed time to Man upon Earth, Job 7.1. and all that he can do, can neither hasten his Death before that time, nor prolong his Life after it; yet Men by giv­ing up themselves with full purpose of Heart to commit wick­edness, they take the neerest course to shorten their own days, although they think thereby to prolong their Life, because they see it fall out so with some Sinners, and they shall meet with this Judgement, that Death shall come before they be ready for it; And often they hast themselves away by spending themselves in the satisfaction of their Lusts, before the time to [Page 336] which, according to humane appearance, and the ordinary course of Providence, they might have lived: So that such may be looked upon as Self-murderers, as is imported in this, as also in the former Reason, Why shouldest thou die before thy time?

HEre Solomon presses a right use making of his former Doct­rine, especially concerning a right carriage under an hard lot in the World, neither censuring the Lord's Righte­ousness or Wisdom, in suffering the Godly to be opprest, nor taking evil Courses because of the prosperity of the Wicked.

And this he doth First, By commending the Course for­merly prescribed, as Good, that is, the way to sweet commu­nion with the Lord, wherein Mans chief Good consists.

Secondly, By pointing out wherein the right use making of the former Doctrine doth consist: To wit, 1. That Men should take hold of it, whereby is meant the hearty imbracing of it, as it was branched out in several Directions, as the like Expression applyed expresly to the Doctrine Prov. 4.13. makes clear. 2. That they should not withdraw their hand from it, that is, never intermit their Duty for any suffering can befall them for fol­lowing of it.

Thirdly, By holding forth a sweet Promise to the Man in­dued with the Fear of the Lord, which is the right principle of the Obedience which he presses, That he shall come out of them all, to wit, all his Sufferings in the way of his Duty, even these formerly mentioned, wherein he may perish as to his out­ward Beeing and Concernments in the World, and out of all these Temptations or sinful Extreams, from which he formerly disswaded, and to which Men void of the Fear of the Lord are driven by Suffering.

[Page 337]Doct. 1. The Ministers of Christ may learn from Solomon's practice here, not to [...]atisfy themselves with the simple pres­sing upon people their Duty, and disswading of them from these Evils which they are in hazard to be carried away with, but to dwell upon the commending of the Truth, clearing the nature of peoples obedience to it, pressing the same upon them, and holding out encouragements to them in so doing: For so doth this heavenly Preacher commend his former Doct­rine, clear and press obedience to it, and encourage them who receive and obey it. It is good that thou shouldest take hold of this, also from this withdraw not thy hand, for he that Fears God shall come out of them all.

2. They that would rightly receive, and profit by the Truth of God, must take fast hold of it, by bending their Witt to com­prehend the sense of it clearly, Prov. 2.2, 3. fixing their minds upon it by meditation, and pondering of it, Luk. 2.19. imbracing it by Faith, and spending their affections upon it. Heb. 11.13. So laying (as it were) Deaths grips upon it, re­solving never to part with it, as Men do with things that con­cern their Life, Prov. 4.13. and taking it to them, as their Possession and Inheritance, as David expresses his taking hold of the Word, Ps. 119.111. where this same word which is here translated to take hold, is used: For in order to the right re­ceiving of the former Directions, so as they may be truely profitable, he saith, It is good that thou shouldest take hold of this.

3. They that would rightly receive the Truth of God, so as they may find true Comfort and Profit by it, must put their Hand to the Duties which it presses, and follow them closely, notwithstanding any temporal inconvenience that may follow thereupon, which is perseverance in Wel-doing: For this Solo­mon presses upon them that have heartily received the Truth, Also from this withdraw not thine hand.

4. They that would so make use of the Truth, as to be led by it to their Happiness, they must not separat the Directions [Page 338] thereof, but must take hold of them all, and not withdraw their hand from the practice of any commanded Duty: For while he presses obedience to his former Doctrine, which doth con­tain several Directions and Disswasives, he commends the re­ceiving and practice of all as one, because they must not be separat, It is good that thou take hold of this, yea, from this with­draw not thine hand.

5. True Comfort and real Advantage is to be had by the hearty imbracing of the Truth, and walking in the practice of it, notwithstanding of Sufferings for so doing, and there is neither Comfort nor Profit in any way else: For so he com­mends it here from the sweetness and advantage of it, as the signification of this Word bears, It is good that thou take hold, &c.

6. They that by Faith take hold of the Directions of the Word, and are not by Sufferings driven from the obedience thereof, they give evidence that they have in their Hearts the true Fear of the Lord, as the principle, of their obedience: For having exhorted to the believing and obeying of the former Di­rections, and holding out a Promise to them that so make use of the Truth for their incouragement, instead of describ­ing the Man to whom the Promise belongs from his obedience, he designs him by that which is the principle of his obedience, and is evidenced by it, He that Fears the Lord shall come out, &c.

7. Whatever hazards Men incurr for fear of displeasing God, and whatever temptations they be assaulted with, and do oppose, lest by yielding to them they offend him, they shall be sure to come out of them all: For both of the Sufferings and Temptations formerly mentioned, Solomon here speaks, while he saith, He that Fears God shall come out of them all.

[Page 339]HE returns again to the commendation of Heavenly Wisdom from the blessed Effects thereof, that it Strengthens and fortifies the person indued therewith against yeilding to the Temptations, or succumbing under the Trials formerly men­tioned, and this effect he illustrats by preferring the strength which this wisdom giveth, to the Strength of ten Men for defend­ing of a City, or never so many Men, for Ten is frequently in Scripture put for very many Gen. 31.7. Job. 19.3. though they be all Rulers, as the word Mighty signifies.

Next, he brings an Argument to prove the excellency of this wisdom, above all humane strength without it, and to ex­cite Men to the study of it, taken from the proneness of the best to miscarry, even in their best Actions: For saith he, there is not a just Man, to wit, inherently and compleatly Righteous upon the Earth, or, there is not a justified person who is by im­putation Just, Who doth good, and (even in doing of it) Sinneth not: And therefore there is much need of this Heavenly Wis­dom, which discovers the way how Ungodly Men, may have their by past Sinfulness covered, Rom. 3.25. And may be re­puted just in Gods sight Isai. 53.11. And for the future may be keeped from these sinful extreams formerly mentioned.

Hence Learn. 1. The certainty of a delivery out of Tempta­tions and Troubles, should not make the Lords people careless, or shake their diligence in the study of Heavenly Wisdom, which discovers the way of opposing Temptations, and the right use of lawful means of Defence against outward hazards: For, having promised that they shall come forth of all those, he now commends Wisdom which Strengthens against all these, Wisdom Strengthens the wise, more than ten mighty men.

2. No mans Wisdom can set him beyond the reach of assaults from spiritual or outward Enemies, while he is in this Life, the truly wise have more Enemies to oppose than any City in the World hath, as is supposed in this, that Wisdom Strenghens the Wise more than Ten mighty Men which are in the City.

[Page 340]3. Spiritual and Heavenly Wisdom, brings much spiritual Strength to the Soul indued with it, for opposing Temptations and enduring difficulties with Patience, and Cheerfulness; it sets the Soul either upon the use of some approven mean for preventing outward hazards, 2 Sam. 20.16.22. Or upon the right way of bearing them Patiently, and Cheerfully Philip. 4.12. And leads it to Christ who is the Believers Strength for all that he hath to do, Isai. 45.24. For Solomon here commends it from the effect of it, Wisdom Strengthens the Wise more than Ten mighty Men.

4. However the Men of this World confide much in their numbers of Men, especially in their Rulers and great Persons, yet without saving Wisdom to depend upon God in straits, these will prove weak, and more unable to defend them, than such are who want all external means of defence, and have that Wisdom: For, saith he, Wisdom Strengthens more than Ten mighty Men that are in the City.

5. It is impossible for any mortal to attain to a perfect and personal Righteousness, All having in Adam lost strength for what is good Rom. 3.23. For this may be looked upon as de­scribing negatively the case of every Man considered in himself There is not a just Man upon Earth. &c.

6. Even they that are reputed Just by the imputation of Christs Righteousness to them, are but in part sanctified in this Life, there remains still in them a great byass toward that which is sinful, and the same is still manifesting it self in them, and will be so as long as they are on Earth: For of a justified person by Faith in the Righteousness of the Messiah may this be taken, as pointing at the imperfection of his inherent Righte­ousness, or Sanctification. There is not a just Man upon Earth, that doth Good and Sinneth not.

7. The proneness that is in justified persons to miscarry, and [...]in against God, even in doing that which is good, should incite them to the study of Heavenly Wisdom which discovers [Page 341] Temptations, directs them how to get Strength for opposing them, and to apply a remedy when they are in part overtaken by them: For he brings this as a Reason, or motive to the study of this Wisdom, that There is not a just Man upon the Earth that doth Good, and Sinneth not.

8. There is not only Sin in justified persons, when they do that which is in it self Sinful, or omit what is their Duty, but even in the best of their Actions, in so far as they are alwayes short of the right manner of going about their Duty: For saith he, There is not a just Man upon the Earth that doth Good, and (even in doing Good) Sinneth not.

HE gives here a seventh Direction as a remedy of that Vex­ation which is incident to Men in this Life, and the way to evidence that Heavenly Wisdom which he commended in the former words, to wit, that Men should not take heed to all Words that are spoken, he means Words spoken against themselves, and this rashly, and in passion, as is clear from what follows. And by taking heed to them (which he prohibits) is meant, their Resenting of them deeply, or as the Word is in the Original, the giving of their Heart to them, or suffering them to Settle in their minds, so as to study revenge: And this he presseth by two Reasons. 1. If Men be very Curious to hear such things, and take them much to Heart, they may very readily meet with matter of Vexation from those within their doors, and of neer Relation to them: As for example, they may hear their own Servants speak rashly, and contemptibly of them, or Rail upon them, as the Word here translated to Curse signifies. The 2 Reason is, that Mens own Consciences may tell them, that [Page 342] frequently they have had such passions, and uttered such expres­sions against others, and therefore seing every one should give to others the measure they would have from them, every re­viling speech should not be deeply resented.

Hence Learn. 1. Though the Lord's people may so far re­sent Slanders, or reviling speeches, which probably have weight and Credit with others to blemish their Reputation, and in­capacitat them for doing Service to God, as that they may vindicat themselves, and clear their own Innocency Job. 27.5.6. Yet as they desire to intertain true Peace and manifest them­selves guided by the Wisdom that is from above, they should shew themselves so much comforted in Gods Approbation, 1 Cor. 3.3.4. So afraid lest their own inclinations to revenge, or grief prevail, Ps. 39.1. And so charitable of others, judging, that they will readily check themselves for what hath rashly e­scaped them to their prejudice, that they should not be very Curious to hear or know that others speak evil of them, or hav­ing heard it, they should sometimes forget, or not regard it, so that those who do curiousty inquire concerning others Opi­nion of them, or deeply resent every thing that crosses their proud desires of Applause, they prove themselves Fools, and Enemies to their own peace: For as an evidence of Heavenly Wisedom, and a remedy of Vexation, he gives this direction. Also take not heed to all words that are spoken,

2. They that have others under them as their Servants, should be so apprehensive of Temptations arising from their low Condition, and so sensible of what themselves would be prone to, if they were in their case, that though they may sup­pose them to repine, and sometimes to be malicious and bitter even against themselves, yet should they not be very inquisitive to know or hear them express the same, nor having heard it, should they resent every thing of that sort, considering that they will readily but augment their own trouble by their so doing: For Solomon brings this as a Reason why Men should not [Page 343] take heed to all words that are spoken, left (saith he) thou hear thy Servant Curse thee.

3. As it is too ordinary with Servants by Reason of their Pride, love to their ease, and discontentment with their Lot, to express their bad esteem of their Masters, to revile, and wish evil to them whom they are bound to respect, though they be Wicked 1 Pet. 2.18. So it doth often prove matter of Vexation to Masters to hear or know themselves so used by their Servants, whose Relation calls them to maintain their Credit, and the Lord doth often correct the Pride of Masters, their severe Domineering over their Servants, and craving more respect than is due to them, by making them me [...]t with the contrary, for so much is imported in this Reason, why Masters should not be curiously inquisitive what their Ser­vants say of them, nor much resent every thing they hear them speak against them, lest thou hear thy Servant Curse thee.

4. As Mens own by past Faults should never be forgotten by them, so the sensible remembrance of them should make them sparing to deal Rigorously with others, and particu­larly when they understand themselves to be ill spoken of, or Reproached by others, they should then call to mind, whether they have not been guilty of the like wrong, to others, that so they may Reverence Gods Justice, and give the like Pity and Charity to others which they stood once in need of from others: For this is a Reason why Men should not watch for Advan­tage of others, nor resent Reproaches from them, oftentimes also thine own heart knows that thou thy self hast Cursed others.

5. When Mens miscarriage toward others hath not humbled them, but they continue lofty, seeking occasions to shame or Censure others for the same faults whereof themselves are guil­ty, it is just with God to make them meet with that measure which they have given to others: For it is here implyed that Men of that temper will get such a meeting, Take not heed to all words lest thou hear thy Servant curse thee, for thou thy self know­est that thou hast Cursed others.

[Page 344]6. There is a Conscience within every Man that Registers his Faults, and would minde him of them, if he would put it to speak, unless he have blotted that Book by habitual Sinning, and thereby also have provoked God to fear it with an hot Iron: For this Reason imports, that every Mans Heart may know his by-past Iniquities, Thy heart knows that thou hast Cursed others.

HE commends his former Doctrine, and proves it worthy of all acceptation by several Arguments. The First is, that all along he had Preached his own Experience, he had taken trial by the Help of that eminent degree of Wisdom wherewith God had, indued him, and had found that the Lords Dispensations ought to be so judged of as hath been for­merly exprest.

The Second is, that he had with full purpose of Heart given up himself to acquire that Experimental Knowledge which here he Communicats to Others, he said, He would be Wise. And withall no humbly reg [...]ates his small success, that Wisdom was far from him, not as if his pains had not been at all succes­ful, but the meaning is, that he was far from that measure which he desired, and was attainable ver. 23. And of this he gives two Reasons. 1. That Gods providence in Governing the World, is a subject very far remote from common Capa­cities, and in it self Mysterious and profound; And this he sets forth by two Similitudes; the one is of things Far distant from us, as it were at the remotest Corners of the Earth, which [Page 345] we can not see, nor without difficulty hear or know any thing of: The other is of things Deep, down in the bottom of the Sea (as it were) or at the center of the Earth, for the word Deep is doubled in the Original, and is well Translated exceed­ing Deep ver. 24. And that it may not be thought his Laziness was the cause of his short Sightedness, he shews that his heart was wholly bent upon that study, and that he did multiply his indeavours in the use of all lawful means, as the different expressions here of Applying his Heart, Searching, and Seeking out import, as they do elsewhere in Scripture Deut. 13.14.

And Lastly, He shews what it was that he did particularly aim at in his Study. 1. To Know Wisdom, which is nothing else, according to the scope, but to understand the Mind of God in his Dispensations, so far as the same may be known by the light of the Word and Spirit of God: Hos. 14.9. And 2. To know the reason of things, whereby is meant not so much the knowledge of the natural Causes of things, as of the Blessed Ends and Holy Reasons, which God hath in His Operations. And 3. To know the wickedness of Folly, whereby he means the exceeding sinfulness of every Course that a natural Man can take for his Happiness, according to the Apostles Expres­sion, Rom. 7.13. especially Mens giving themselves up to their sensual Pleasures, wherein they are most mad, as the follow­ing words make evident. All which may make the Light held forth by him very acceptable.

Hence Learn 1. As it is the Commendation of a Preacher of the Truth, that he speak from Experience, especially when he commends the way of God, having put the matter to the proof himself, and found all that he speaks verified: So this should commend the Truth to the People, and add weight to it, when beside the Evidence and Authority of it in it self, they hear it commended by those, whom they may in Charity judge to have tasted the Sweetness of it, and do therefore speak because they believe: For Solomon having commended heaven­ly [Page 346] Wisdom that it brings Life ver. 12. and Strength ver. 19. to them that are indued with it, he here commends it from his own Experience, All this have I proved by wisdom.

2. Those whom the Lord hath indued with the greatest measure of Saving Knowledge, and upon whom He minds to bestow yet a greater measure thereof. He uses to give to those, strong desires after more and more of it, and a resolute purpose to pursue it in the use of all lawful means: For Solomon who had great Wisdom, and thereby acquired Experience, lays down a fixed Resolution to have yet more, All this have I proved by wisdom, I said I will be Wise.

3. Those who have the greatest measure of Knowledge, and whose desires after more are strongest, will still be short of what may be attained, and the farther they promove they will still be the more humble, and sensible of their short coming; they that know least do often think they know most, and do ima­gine more than their own measure, needless: For even Solo­mon doth here humbly regrate his short coming, But it was far from me.

4. There is such a great depth of Wisdom in all the works of God, especially in His works of Providence, that it is not possi­ble for the shallow witt of Man to attain to a fully clear, or satisfy­ing sight thereof; the sharpest sighted will find himself in the dark, and therefore must adore and reverence what he cannot ful­ly comprehend, perswading himself, that that is wisely done, whereof he sees not always a satisfactory Reason; and should look upon that which may be learned farther of every work of Providence (in reference to his own natural ability to compre­hend it) as a Pearl lying at the bottom of the Sea, or some pre­cious Commodity, at the farthest part of the Earth. That which is far off, and exceeding deep who can find it?

5. Neither the profound mysteriousness of Gods Wisdom ma­nifested in His Dispensations, nor the weakness of our Capa­city, should discourage the Students of that Wisdom, who would [Page 347] be wise unto Salvation, but should so much the more sharpen their desires, and quicken their endeavours, after a farther measure of Knowledge, seing there is a growing success pro­mised to such. Hos. 6.3. For so was it with Solomon, though he found Wisdom far off, and exceeding deep; yet (saith he) I applied my Heart to know, and to search, and to seek.

6. They that would be Proficients in true Knowledge, must apply their Hearts to that study, they must carry a present composed mind always about with them, and be busie in observing what may be known of God, that may draw their Affections to Him, and engage them to His Service, and af­ter disappointment of desired success, and darkness remaining, must renew their endeavours in the use of one commanded mean after another: For so was it with Solomon, I applied my Heart (or as the Original may be rendred, I and my Heart went about together) to search and seek out Wisdom, what he could not find out by Searching, he sought out, which is one endeavour after another.

7 They that would judge aright of the Lord's Dispensations, must labour to see by the light of the Word and Spirit, what Reasons there may be for them: As for Example, why the Lord suffers His people to be brought so low in the World; even that He may humble them and prove them; and do them good in the latter end, Deut. 8.16. And why He suffers wick­ed Men to prosper, even that if they will not by His Good­ness be led to Repentance, they may be the riper for De­struction, Rom. 2.4. Ps. 92.7 that so we may satisfie our own minds, and be able to give a Reason to others of what we pro­fess to know: For this was one thing that Solomon made his study, To know the reason of things.

8 That which is truly good is more clearly seen when we consider the evil that is contrary to it: The Beauty of Holiness, and excellency of Saving Knowledge is illustrat, and best seen, when the deformity of Sin, the madness and unreasonableness [Page 348] of these Courses which natural Men take to come at their imaginary Happiness, are compared therewith: For Solomon took this way, He gave his Heart to know Wisdom, and to know the wickedness of Folly, even of Foolishness and Madness.

9. As every Man who is not indued with Saving Wisdom, is desperat in Wickedness, and extremely Mad in following the course that will be his ruine: So there is such a height of wickedness, and perversity in his way, that it is not easy to express the same: For Solomon multiplies words to that pur­pose, as if it had been difficult for him to express it, while he calls it, The wickedness of Folly, even of Foolishness and Mad­ness.

10. The knowledge of the evil of Sin, the madness and Folly that is in Sinners way, the desperat wickedness that is in their Hearts, while they are in pursuit of their Lusts, is one part of Saving Wisdom, which all should study, that would be truly happy: For this is it which Solomon endeavoured to know, The wickedness of Folly, even of Foolishness and Madness.

THis Wise Man having regrated the imperfection of his Knowledge, notwithstanding of his most serious inquiry after it, formerly mentioned, he doth here and in the following words give instances of some success he had of his pains.

The First is, concerning the Evil of sinful Pleasures, parti­cularly the satisfying of the Lusts of the Flesh: And in setting forth this, he doth First describe a Whorish Woman from two things: The 1. is, That her Heart is Snares and Nets, the meaning whereof is, That her Heart being under the power of her Lusts, doth catch every Temptation to that Sin of Un­cleanness, [Page 349] which is explained by that Expression Ps. 41.6. The Heart gathers iniquity to it self; And likeways that her Heart is full of subtile Plots and Insinuations to insnare Men, and draw them to her desires, as Fowlers and Fishers have their Nets and Baits, to entangle Birds and Fishes, which are the Metaphores in the Words. 2. That her Hands are as Bands; whereby are meant her powerful Stratagems to hold Men fast Slaves to her, and their own Lusts.

Next, He giveth some Arguments to deterr the Hearts of all from being entangled with Temptations of this sort. 1. That he himself had found in his own experience, and did in part yet feel the bitterness of giving way to that Sin of Impurity, which is so Bitter that Temporal Death is to be preferred to the base Slavery of it: By which it seems very clear, not only that Solomon was a true Penitent, but that this Book hath been written after, and in testimony of his Repentance, seing at the writting hereof his Uncleanness was so bitter to him, that he cannot express it, but by calling it more grievous than Death it self, to wit, Tempo­ral Death, which only deprives Men of their Natural Life, and the Comforts of it, but these sinful Pleasures deprive them of Spiritual Life, and the Comforts of Communion with God. 2. That the Man who is Favoured of God in a special way, shall escape such Temptations, that is, either he shall not be entang­led with them, or shall be mercifully rescued from them, and consequently as himself expresses this same purpose, Prov. 22 14. they must be Abhorred of God who are given up to them. 3. That this Sin of Uncleanness is often the punishment of other Sins, The Sinner (saith he) shall be taken by her: By the Sinner is not meant every one that deserves that Name, for then all should be taken: but by the Sinner (as is usual in Scripture when that Name is opposed to the Godly, or the upright Person) is meant, One given up, or giving himself up to Sin, and making a Trade of living in it, such a Man is justly left to fall into this most bitter, and abominable Sin of Uncleanness.

[Page 350]Hence Learn 1. Whatever dissatisfaction sincere Students of Saving Knowledge, may have with their measure, they shall be sure to find success in that which tends most to their true Happiness, and to the preventing of their Eternal Ruine: For Solomon having regrated his short-coming in the study of Wisdom before, cannot but acknowledge that he was not alto­gether unsuccesful, And I find more bitter, &c.

2. To feel experimentally the bitterness of Sin, and to have a lively representation of the hazard of living in it, is not the least part of the success of Mens pains for Saving Knowledge: For without this they can know nothing Savingly: Therefore this is one Instance which Solomon expresseth as a Blessed Fruit of his pains, that he found sinful Pleasures, More bitter than Death:

3. However Sinners apprehend much pleasure in Sin, when they commit it; yet there is a woful Sting afterward, and much Bitterness in the latter end of it, every Penitent finds it in mercy so Bitter to him when his Conscience is wakened, that he would rather venture upon Temporal Death, than enjoy his sinful Pleasures again: And impenitent Sinners find it so in Wrath here sometimes, by the Stings of an accusing Conscience, especially while Poverty, Disgrace, and loathsome Diseases making their Lives Bitter, are upon them, Prov. 5.11. and always at Death, and after it to Eternity, Eccles. 12.1. &c. So that all that ever took pleasure in Sin, shall be forced to speak this Language one time or other, I find it more bitter than Death.

4. When Sinners are left to the power of their Lusts, they are very studious to ensnare others, those that are weakest before Temptations, are often strongest to ensnare, and hold others fast in the Snare with them, and they are plagued with subtility of Wit for that end: For the whorish Womans Heart and Hand go together, her Heart is Snares and Nets, and her Hands Bands.

5. As the Temptations to the Sin of Uncleannss, especially from lascivious and light Women, are subtile and not easily dis­cerned; so when Men are once entangled in that Sin, they are [Page 351] often made absolute Slaves to it, and held fast in it, it is not an easie matter to reclaim any such, only God's Wisdom must discover the Net and the Snare, and His Power must loose the Bands: For as her Heart is Snares and Nets, which are set so as they are not seen, so her Hands are as Bands.

6. If Men intangled with the pleasures of Sin, especially the base Bewitching inticements of Whorish Women, could look right upon their own case, they would see themselves like sil­ly Birds or Fishes deprived of their true liberty, and Caught in the Devils Net to be preyed upon, but such Slaves think their Bondage, Liberty: For her heart is Snares and Nets, and her hands Bands.

7. As it is a great sign of Gods special Favour and delight in a person to be kept from sinful Snares, or to be liberat af­ter they are intangled with them, so the best way to be kept free of them, or to escape from them, is to make the pleasure of God our Pleasure: So should Men find as much true Plea­sure in Gods Service and Communion with him, as would make sinful pleasures loathsome to them; For saith he, whose pleas­eth God (the Words signifie either one Favoured by and pleasing to God, or one that studies to please him) shall escape from her.

8. It is not so much Mens natural disposition to Chastity, their Education, fear of Shame, or Censure, their own Vows, Resolutions, or Crosses, as it is Gods taking Pleasure in them, and his setting them in the way that pleases Him, to which their Preservation or Deliverance from Temptations is to be attributed: For (saith he) Whose pleaseth God shall escape from her.

9. Those who habituat themselves to other Sins (suppose them less, and more secret) and make a Trade of Living in them, are ordinarily given up to those more gross disgrace­ful and vile Sins of Fornication, Whoredom and the like: For the Sinner who (as was cleared in the Exposition) is one, giving, up himself to a Trade of Sinning shall be taken by her.

HEre is the Second Branch of the success of the pains which Solomon took to know the evil of Sin, and it is that he had observed it, a very rare, and consequently a difficult thing, for one insnared with the pleasures of Sin, especially the Lusts of the Flesh, to make an escape therefrom, or recover them­selves by true Repentance.

And to make his Testimony in this have the more weight and credit. He 1. calls all to consider it as experimentally known to himself. 2. He mindes them again of his Calling, which did fit him, and oblige him to search, and hold forth what might be most profitable for the Church, 3, He shews how exact a survey he had taken of many particular persons, and their Cases, not as a man would determine the number of some great Flock, by taking a general view of them, but as one that Counts them all One by One. 4, That he was yet upon that Search, very desirous to find examples of Gods power and Mercy in reclaiming Sinners, and delivering Satans Captives, but with grief he regrates he could find few or none. 5. He shews some success that he had, even in this inquiry, he had found ONE among a Thousand, by which ONE may be meant some few whom he had observed to be reclaimed by Gods Grace: Or by this One he may understand Himself, who was a Penitent, But a Woman among so many he had not found; this is not spoken to derogat from the one sexe more than the other, for both are alike impotent in order to their recovery out of Temptations Rom. 3.23. Gal. 6.3. And Solomon him­self did know some Gracious Women. 2 Chron 9.1. And fre­quently commends such Prov. 19.14, and 31, 30. But he [Page 353] seems to speak of these Idolatrous and Whorish Women of the Moabites, Ammonites, and Egyptians, who had stollen away his heart from God: For 1 King 11.3. it is marked that there was such a number of those as is here mentioned; and it seems he hath not observed any of them all, Penitents; though he doth not determine but some of them might be so: Or we may take him here to speak only of Women, under this particular consideration as Inticing, and drawing away Men to Wicked­ness, according to the Description given of them in the form­er verse; and of such he had observed few or none reclaimed, from their Vileness.

Hence Learn. 1. The Lord hath vouchsafed upon his Church, the help of the experience of the Pen-men of Scrip­ture, to commend his Truth, that Men may be the more afraid to slight it, considering that those who deliver it, may be Witnesses against them, upon a double account, both that they have spoken in the Lords name, and that they have spok­en their own experience: Behold this have I found (saith the Preacher)

2. Hearers of the Word had need to mind often the war­rand and Authority of the Speaker, lest they take the Word as the word of a Man only: For it is not without cause that Solomon mentions his Ecclesiastick Office here again. This have I found, saith the Preacher.

3. They that would have their Experiences well grounded, must go thorow many particulars, and consider many persons and cases, wherein they have observed the Conclusion they draw to be verified, As for example, they that would be per­swaded of Gods willingness and readiness to Pardon and Com­fort humble Sinners, they must count all the instances they can in Scripture, or otherwise, of such particular persons as he hath pardoned and comforted, and so they that would be con­firmed and confirm others of the Truth of this, that there is such a power in Temptations, and such impotency in persons [Page 354] once inslaved with them, that few or none of them escape, in comparison of those who remain Slaves till they Perish; they must go thorow many instances to see this Truth verified: For so did Solomon here counting One by One to find out the Ac­count.

4. True Penitents are very desirous to see other Sinners, especially those who have been their Companions in Sin, mer­cifully and powerfully reclaimed, because they exceedingly thirst that the same Grace which pardoned, and reclaimed them, may be Glorious in the same effects toward others: For Solo­mon who was a Penitent. And One man among a Thousand himself, saith (while he wrote this) that he was yet seeking to find out some farther instances of this nature, Which yet my Soul seeketh.

5. Though there be not wanting rare examples recordeed in Scripture of the power and freedom of Gods Rich Grace in re­claiming some of the vilest of Sinners, and of those a conside­rable number if they be considered in themselves, yet consi­dering them comparatively with the great number of those who being once intangled, especially with Temptations pleasant to the Flesh, are never reclaimed, but perish in their Sins, the num­ber is but very few, and as it were One among a Thousand▪ For this is it the Preacher saith, he found One (and but One) Man among a Thousand.

6. Of all Sinners in the world those who have been most active to draw others to the same Sin with themselves, and have been most succesful that way, are most hardly reclaimed, and the examples of such are rarest (though some such there be Act. 26, 11) For it is of such Women whose Hearts are Nets and Snares and their Hands Bonds, that Solomon speaks (and certainly the truth holds no less as to such Men also) while he saith a Woman among all those have I not found.

7. That which is most difficult in it self, and therefore most rare, is very easy, and ordinary to Gods free and powerful Grace, when he pleases to manifest it: For, he who is greater [Page 355] than Solomon, Christ Jesus, gave proofs of his power and Mercy in reclaiming such Harlots as Solomon here speaks of, Luk. 7.37. Joh. 4.17. &c. Though Solomon having Counted One by One could not find One of a Thousand.

8. A Sinner may attain to Repentance, and confidence of Mercy, though he know no such rare Monument of Mercy as himself, nor One of a Thousand involved in the same guilt with­him, truly Penitent: Paul knew not his match, nor Solomon his, and yet both were Penitent Believers, One Man among a Thousand have I found, it is probable he means himself, but a Wo­man among all those (that is of such a number) have I not found, it is probable he means the Thousand that inticed him to Idolatry.

9. It is not Wisdom for any to conclude, that there are none reclaimed or Penitent, even among the greatest Sinners in the World, though they cannot after most serious Considerati­on of them and their case, conclude any of them such, or see evidences thereof in them, there may be Seven Thousand where the sharpest sighted cannot see One of a Thousand. 1 King. 19.18. We ought still to intertain hopes and desires that there may be some such though we cannot find them: For Solomon doth not deny such a thing to be possible, that there might be many among a Thousand, only he saith, among all those he found None.

HEre are the two last Branches of his success in taking pains for knowledge, held forth in two Conclusions, drawn from the consideration of Gods wise and holy Dispensations with Man, and Mans perverse carriage toward God.

The first is that God made Man upright, this is the same with the expression of making Man according to the Image of God, or as the word here signifies, Straight, that is, conform to the will of God, and indued with Original Righteousness; So that [Page 356] his Majesty is free of all the Sin and Misery that is come upon Man: And while he saith he found this only, to wit, this which he Branches out here in two Conclusions, it is not to be un­derstood as if he had found no other thing by his inquiry formerly mentioned, for he sets down several things he had found be­fore; But the meaning is, that these two serving most to justi­fy God, and humble Man as the cause of his own Sin and Mi­sery, were the most satisfying considerations; Or this only he found farther (beside what is formerly exprest) fit to be Commu­nicate as the result of his pains for Wisdom ver. 25. Neither is this to be understood as if Solomon had now first of all found out these Truths here exprest, seing they are plainly revealed by Moses Gen. 5.1. And 6.5. And surely he was trained up in the Knowledge of them, but that he had gotten a new sight of them, and had read them of new upon the Lords Dispensa­tions with Man, and the bad meeting which Man gives to God.

The Second Conclusion is They have sought out many Inven­tions, the meaning whereof is, that Adams Posterity can do nothing now but devise and multiply Curious Artificial ways, as the word Inventions signifies for dishonouring God, and mak­ing themselves Miserable: Now he changes the person here having spoken of Man in the singular number, he now speaks of All Men in the Plural, whereof three Reasons may be given. 1. Because he would Caution what he spoke in the former Verse, lest any might think there were some degree of Origi­nal Perversity, peculiar to the one Sexe, which the other hath not, therefore he charges this equally upon the whole Posterity of Adam. 2. Because he would have all looking upon Adam as comprehending all mankind, receiving and losing what he had, not only for himself, but for all his Posterity. And [...] Because all that are come of him, are but parts of him, and so, in the former part of the verse, he speaks of mankind in the Root, and that in Integrity, here he speakes of the same both in the Root and Branches, as fallen and corrupt.

[Page 357]Hence Learn. 1. These Truths which are plainly reveal­ed in the Word, and which we have Learned from it before, we should labour to find them out by our own Experience and Observation, as written and to be read upon the Lords Dis­pensations with Men, and their carriage toward him; when they are so found out they become very sweet, they have a new Relish, and satisfaction to the Soul: For Solomon who probably, read these same things in the Scriptures formerly cit­ed, concerning Mans primitive Integrity and Original Righte­ousness wherein he was created, and concerning his fall, and corrupting of himself, doth here speak of them as found out by him, upon that diligent search of Wisdom, and of the Wicked­ness of Folly and Madness, formerly mentioned, This only have I found, That God made Man upright, but They have sought out many Inventions.

2. They that seriously consider Gods Wisdom in the course of his Providence, and the perverse and mad Courses that Men follow, will from the one find that God is to be justified as free of Mans Sin and Misery, and so may be helped to assent to this Truth revealed in the Word, that God made Man upright at the first, seing they will find him incouraging Men to wel-doing, and 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 [Page 358] 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 Ʋpright 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 Ʋpright, 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: [Page 359] 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.

SOlomon being in the first part of this Chapter to give se­veral Directions for the manifesting of Heavenly Wis­dom in a Christians Conversation, in order to the true Peace and Tranquility of his Mind. He doth in this Verse First commend the person indued with that Knowledge, Who is as the Wise Man? The Question may be explained by a Negati­on, There is none to be compared with the Man that hath that excellent Knowledge which Paul commends, Phil. 3.8. there is not his Match or Peer in all the World beside.

Next, He describes him who is indued with this Know­ledge, in another Question, Who knows the interpretation of a thing? Importing that he who is truly Wise doth know it, [Page 363] that is, he takes up the Mind of God in His Word, and in His Works, and can in some measure clearly explain the same to others, according to his Place and Calling. The Question also imports that there are few of such to be found. Thirdly, He commends this Knowledge from two lovely and desirable effects of it. 1. That it makes a Mans Face to shine, which is not to be understood as if it put always such a Divine Lustre, and visible Beauty upon them that have it, as was upon the Faces of Moses and Stephen, though the Expression here may allude to that of Moses: But by the shining of the Face is meant, the appearing of the Beauty of Holinese in the Mans outward Deportmen, Phil. 2.15. and such an Holy Cheerfulness, as makes him lovely to all discerning On-lookers. 2. That the boldness of his Face shall be changed. the Words may be translated the Strength or Courage of his Countenance shall be doubled, that is, A Mans knowledge of God in Christ, and of his Duty, shall make him bold as a Lyon in following of his Duty, and always his Strength and Courage shall be changed, or doubled from one measure to another, as Difficulties are multiplied in his way. Psal. 84.7.

Hence Learn 1. There is no Man to be found in the World void of the Saving Knowledge of God in Christ, who is wor­thy to be compared with him that hath that Knowledge, which teaches a Man to go out of himself to Christ for Righ­teousness, Philip. 3.8, 9. to walk in the Fear of the Lord, Prov. 1.7. and to subdue his own Corruptions, Jam. 3.13.14. Let a Man have never so much worldly Wisdom, Riches, or Ho­nour, these cannot make him worthy to be laid in the Ballance with a Man wanting all these, providing he have this heaven­ly Wisdom, this is an excellent Man indeed, and there is not his Peer in the World beside, as is imported in this Question, Who is as the Wise Man.

2, They that have most of this Heavenly Wisdom, they will prize it most, and the Persons that are indued with it: [Page 364] For it is he who had a great measure of this Wisdom, and knew also what other Qualifications and Gifts were to Men who thus preferrs the truly Wise Man as one matchless, Who is as the Wise Man.

3. Heavenly and saving Wisdom manifests it self in the clear uptaking of the mind of God in his Word, and putting a right construction and Interpretation upon his Operations according to the word, and being able to explain and clear the same to these under our charge, and with whom we have a call to deal, and so every one who hath either Child, Servant or Friend, is an Interpreter: For this question may be taken for a Descrip­tion of every truly Wise, and Godly Man, supposing him to be such an one as is here inquired For: Who knows the Interpre­tation of a thing.

4. There are few of these excellent Ones to be found who have this clear Knowledge to take up Gods mind in his Word, and Works, where the same is not obvious and needs Inter­pretation, and to make plain the same to others, and who have an Heart to it: For the Paucity and Rarity of those may be also imported in this second Question, Who knows the Inter­pretation of a thing.

5. As Lusts reigning in the Hearts of Men will readily be­wray their power in the external carriage, Isai. 3.9. 2 Pet. 2.14. So Gods powerful and saving Grace where it is abound­ing, and lively in the Soul, will manifest it self in the effects of it, upon the outward carriage and deportment of them that are indued with it; as is imported in this, a Mans Wisdome makes his Face to shine.

6. Saving Wisdom manifests it self by beautifying the per­sons indued with it, in so far as it sets them upon an Holy walk­ing sutable to the Gospel, which hath a great Beauty in the Eyes of them whom the God of this World hath not Blinded: And in so far as it teaches them how to apply the Oyl of Glad­ness, the Consolations of Christs Spirit which makes their Face to [Page 365] shine by humble cheerfulness, even in their sadest times, Act. 16 25. And 6.15. For by the shinning of the Face is chiefly meant the divine Beauty of Holiness and spiritual Joy shining in a Chri­stians Conversation, and this is made the effect of that Wisdom which proves the Man singular and Praise worthy that is in­dued with it, Who is as the Wise Man? &c. A mans Wisdom makes his Face to shine.

7. As they that know God in Christ savingly may resolve upon difficulties and opposition in following of their Duty, against which they have need of much Holy Boldness and Cour­age, so they may expect to have as much hereof, as they shall not be forced from their Duty by any Opposition, that they shall become a Terrour to their very Enemies and Opposers. 1 Sam. 18.11. Mark. 6.20. Act. 6.10. That they shall have much humble Boldness and confidence toward God Eph. 3.12. And all these upon the growing hand, as Temptations and difficulties are doubled, Job. 17.9. For of such he saith. The Boldness of his Face shall be changed.

8. Men destitute of this excellent and saving Knowlege, are but deformed in the Eyes of God, and spiritual Onlookers, though for external Beauty they were like Absalom; they are but base Cowards, being Slaves to their own Lusts, though for Strength and Courage they were like Goliah. For the contrary of this must agree to the person that wants this Wisdom, seing it is affirmed of him that hath it as his peculiar excellency, It makes his Face to shine, and the Boldness of his Countenance shall be changed.

HEre is the first direction for manifesting that Heavenly Wisdom formerly commended in order to true peace and tranquility of mind, and it is to give Obedience to Lawful Magistrates in things Lawful, for it cannot be thought that he presses upon people, an universal or unlimited obedience to [Page 366] Kings or Magistrates, seing that were expresly contrary to the clear mind of God in other places of his word Dan. 3.18. Act. 4.19.20. And to Solomons own mind in this same place, as will appear afterward, and this derection he presses in a very Emphatick way, he being a King himself he doth not com­mand, but rather speaks as a Preacher, and though his mind be clear, yet it is not fully exprest: For the word Counsel is not in the Original which is only I—thee to keep &c. importing his Seriousness, as if no one strain could have weight enough for inforcing this Duty, and with all his sparing to speak impe­riously, while he calls for that Duty which his Relation to the People called for to himself at their hands, and therefore is fitly supplied by this I Counsel thee.

And this Direction he inforces by a Reason that qualifies the Duty because of the Oath of God, which may be understood of that general Oath or Covenant with God which all Chri­stians are supposed to be under, whereby they are ingaged to the obedience of his will in his strength, and consequently to the Duties of the fifth Commandment Psal. 76.11. Isai. 19.21. And so it limits our obedience to Magistrats that it be such as may consist with the Duties of our Oaths and ingagements to God the Supreme Magistrat, or it may be meant of that particular Oath or Covenant which is between Prince and People to such mutual Duties of their Relation, as are injoyned in the word of God in substance, and are only in that Solemn Oath or Cove­nant circumstantiat and determined as to the time and man­ner of performance of them, with particular application to the constitution, condition and Laws of every Kingdom or Com­mon-wealth. 1 Chron. 11.3. And either of these ways it is the Oath of God, because it should be taken in obedience to him, it is made to him, and should be made Conscience of as in his sight, who will punish the Breakers of it.

Hence Learn. 1. That which Beautifies a Christian, gives him much Courage and Boldness in his Duty, and so mani­fests [Page 367] him to be indued with saving Wisdom, is the conscionable discharge of the Duties of his particular Relations, especially toward those who are above him: Be what he will otherwise if he be not conscionable in these, he cannot adorn Religion, nor have Courage under Trials, for having commended the person indued with this Heavenly Wisdom, and shewn the sweet Advantages and effects of it, he comes here particularly to press some Duties wherein it is manifested, of which this is one prest upon Subjects, I Counsel thee to keep the Kings Commandement.

2. True Religion is a good Friend to Civil Magistracy, by the Precepts thereof it gains them all due respect and obedi­ence from their Subjects, therefore the best Policy of Magi­strats is to propagat the sound Knowledge of Gods word, and incourage all the faithful Interpreters thereof, those will keep down Sedition, and will press upon People by the strongest Arguments all Duties that Lawful Magistrates can in Reason desire from People: For the Spirit of God puts this Counsel in the Mouth of this Heavenly Preacher, to be Registrat for the use of the Church, and prest upon People by all Faithful Preachers living under lawful Magistrats: I Counsel thee to keep the Kings Commandement.

3. Mens modesty who are called to any eminent Office should not hinder them to call for due respect and obedience to themselves from those under their charge; only lest they may be thought to be seeking themselves in so doing, they should use Counsel before Commands, and back it with Reasons: They are often too forgetful of their own Duty who are imperious, and rigid Exactours of Duties to themselves from others: therefore Solomon here doth not expresly charge or command, but minds People of their Duty in the way that was touched in the ex­position, and backs it with a Reason. I Counsel thee to keep, &c.

4. Every Man is so proud naturally, and loves Liberty and Licentiousness so well, especially to shake off the order of Su­periority and Subjection which God hath established among [Page 368] Men, that they have need to be tyed by Oaths and ingagements unto their Duty, for this Reason imports the necessity of such tyes, and that Because of the Oath of God.

5. A lawful Oath between Man and Man, tying each of them to his Duty, is the Oath of God, because it should be made to him, and as in his presence who will avenge the breach of it, and punish the breaker not only as false to Man but as perfidious to God; and because by these Oaths Men only ingage to what is approven by him in his word, Oaths to do things Sinful or impossible, are Oaths of our own: Therefore he calls this the Oath of God.

6. Saving Wisdom teaches Men not only to perform Duties, but to do them from right Principles and Motives, particu­larly Subjection to Superiours not only for fear of punishment from them or for hope of reward, or preferment by them, but mainly out of respect to God who hath injoyned the same, Keep the Kings Commandement, and that in regard of the Oath of God,

THat the former general direction concerning due obedi­ence to lawful Magistrats may be brought to practice, he disswades from these Evils that are contrary thereunto, and they are two. The First is in these words, Be not hasty to go out of his sight, whereby is not meant simply a departing out of the presence of Magistrats, for that is often necessary, it may be done in obedience to them, and sometimes the more quick­ly it be done, it is the better service to them, 2 Chron. 30.10. But it is a deserting of Duty, and shaking off of allegiance to them, as the expression elsewhere in Scripture signifies Jona. 1.3. Neither doth he by this discharge a flying from the fury of [Page 369] wicked Tyrants, seing that is warrantable in some cases. 1 King. 19.3. Math. 10.23. But the meaning is, that Men should not out of rash passion, or some discontented humour suddenly shake off Duty to Magistrates, and so turn Rebellious, or go from them to joyn with their Enemies, as Joab did with Adoni­jah, upon a discontent with Amasa's preferment, as is supposed.

The Second is, Stand not in an evil thing, whereby he supposes men to be some way ingaged in an evil course, and seems mainly to speak of Disloyalty, and offending those in Autho­rity, by deserting Duty to them, or Acting contrary to it: And disswades from Fixedness, or Contumacy as the word signifies, in that course.

And both these disswasives he presses by an Argument taken from tho absolute Power, and great Terrour which often Princes and Magistrates have, the consideration whereof should make their Subjects the more cautious, that they do not need­lessly, or rashly incur their Wrath and Displeasure. And this reason he sets forth in three Expressions. 1. He doth whatso­ever pleaseth him, Which is not to be understood, as if Kings were independent upon Gods Providence, or were not to give account of their Actions to any, which is proper only to God, Joh. 9, 12. In whose hand their Heart, and consequently all their Actions are, Prov. 21.1. And so they cannot Act but what pleases him to order or permit: nor is it to be understood as if they might lawfully do any thing they please, contrary to the revealed will of God, as if they might (for examples cause) pu­nish a Rebel, or one whom they judge so, without a formal Tryal by the Law, or otherwise than the Laws of the Land, grounded upon moral Equity prescribe, which were contrary to Deut. 17.18, 19. But he speaks of what often falls out in matter of Fact, that their Power is often as great as they de­sire, especially in reckoning with Subjects with whom they are offended. The 2. Expression is, Where the Word of a King is, there is Power, He means a King in the Exercise of his Power, [Page 370] and having his Subjects at his command (otherwise a King may be in such a Case, that his Word will have no Power) if he but speak the word against a discontented person who hath rashly deserted his Duty to him, there is not wanting Power enough to reach such a man; and this is the ground of the form­er, that he doth what he pleases, The 3. is, And who may say to him what doest thou. It is not to be understood as if none might controle Kings, or Supreme Magistrates, Acting con­trary to their Duty, and to the command of the Supreme Lawgiver, seing such have been warrantably contradicted, and opposed, and had this same question in substance proposed to them, as it was by Joab to David excessively grieving for Absalom, 2 Sam. 19.5. And commanding to number the People, 2 Sam. 24.3. To Saul by his Subjects rescuing Jonathan, 1 Sam, 14.25. And by the Priests to Uzziah invading their Office, 2 Chron. 26.28. But the meaning is, that beside the Sinfulness of Disobedience to Magistrates in things Lawful, or the sinful way of refusing Obedience to them in things unlawful, it is not safe in regard of outward hazard to contradict them, men that do fit must do it upon their peril: And therefore they that would prove themselves indued with true Wisdom, should be loath to adventure rashly upon their Displeasure, that so if they must suffer from such as are so absolute in Power, and have so much Terrour, they may suffer with a Peaceable and good Con­science.

Hence Learn 1. They that handle the word of God, must not only press necessary Duties by Reasons, but if they would gain right Obedience to these Duties, they must discover to the People, and disswade them from these Evils, which are con­trary to these Duties, especially these inward Distempers of Spi­rit which indispose them from their Duty: For, this Preacher having in the verse before exhorted to Obedience unto Law­ful Magistrates, he here dehortes from the inward root of Rebel­lion which is in Mens Hearts, namely their Impatience, Dis­contentment [Page 371] and Passion, which make them shake off their Allegiance and Duty to their Superiours, while he saith, Be not hasty to go out of his Sight.

2. However some Magistrates do carry themselves so as they are not worthy of the Presence and Countenance of good Men, 2 King. 3.14. Yet when men have reason to withdraw their Countenance and wonted Respect from them, they should do it without Passion, or Perturbation of Spirit, lest testifying their dislike of their Sins, they reflect upon their persons, and on their Authority which is the Ordinance of God, Be not hasty to go out of his sight.

3. As Christians should always have calm, and composed Spirits without Passion or Perturbation, and should manifest the same toward all men, Tit. 3.2. So especially toward Ma­gistrats, and that even when they have, or apprehend them­selves to have received some ground of Discontentment, our composed and meek Carriage, even when Magistrates are as they should not be, should witness our Reverence to them, as holding forth to us some impression of the Majesty and Autho­rity of God, Be not hasty to go out of his sight.

4. Though the best of men are in hazard to be overtaken through inadvertency or Passion in a wrong course, and being once ingaged are ready to persist, and defend themselves in what they have done: Yet Heavenly Wisdom will teach men in that case humbly to retreat, rather than proudly to persist in any evil way: for this second disswasive imports both the ha­zard of ingaging, and of persisting in an evil way, and presses the receding therefrom even after ingagement, as an evidence or proof of that Heavenly Wisdom formerly commended, Stand not in an evil thing.

5. When the Scripture speaks by way of Historical Narra­tion of what is to be found among men, particularly Kings and great Persons, without express approving or disapproving thereof, the same is to be exponed by the scope of the place, [Page 372] and other Scriptures, as for example, when the Lord foretold by Samuel what the King whom the people desired should prove, 1 Sam. 8.11. It doth not justify him to be such an one, seing many things there spoken of him, are contrary to the Duties else where injoyned unto Kings; and so here if this ex­pression (He doth what he pleases) were to be understood as if he might Lawfully do what he pleases, then Solomon's Idolatry, and other Iniquities had been warrantable. Therefore the meaning must be, that it falls out often thus; that when a King reckons with a Rebel or Discontented Person with whom he is displeased, He doth whatsoever pleaseth him.

6. The Lord permits often, and disposes so in his provi­dence, that Kings and Supreme Magistrates should be very ab­solute, and have great Power, so as few do, or darr control them: And this he doth for good ends, that his Pleasure may be theirs, when they are put in a capacity to do what they please, for any opposition from men, that they may make their Power a Terrour to evil Doers, and if they imploy it otherwise, he makes good use of that also, for the increase of their Judgment, and for the trial of the Faith, and Patience of his own, who are Loyal Subjects to him: for Solomon speaks here of what is often found in Kings, and Supreme Magistrats, leaving the speaking of their Duty, and the limitations of their Power, to other places, He doth whatsoever pleaseth him, where the Word of a King is there is Power, and who may say unto him what dost thou?

7. Though the great Power and absolute Authority which Kings and Magistrates do sometimes exercise should never make their Subjects forget their Subordination to God, or do any thing contrary to his Will, Dan. 3.18. Yet the consideration of it should have influence to restrain their Carnal Passions, that if they must disobey or oppose them for Conscience sake, they may do it with meekness, 1 Pet. 3.15. And if they must suffer, they may do it with a good Conscience, and the approbation [Page 373] of God the Supreme Magistrate: for Solomon brings their Power, and the hazard of contradicting them, as a disswasive from rashness in dealing with them, and from persisting in any evil course, Be not hasty, stand not in an evil thing, for he doth what­soever he pleaseth— and who may say unto him what dost thou?

HAving disswaded from rash adventuring upon the Wrath of those in Authority, he doth here prescribe the safest way of walking, for eshewing trouble from them, or induring the same with a good Conscience, and that is by keeping the Commandement, he means mainly Gods Commandement, seing all the Lawful Commands of Magistrates are but Branches or Applications of his Commands, and by the keeping of them, he means a sincere indeavour after Obedience in the strength of the Lord, according to the Tenour of the Covenant of Grace, wherein Solomon was well instructed both immediatly by God, 2 Chron. 7.12. And by his Father, Prov. 4.4. Who was well acquainted therewith, Psal. 119.6. and 71.6. And this he presses as the prime evidence of Heavenly Wisdom, which he formerly commended, and here shews how it should be evidenced, and bears in the same by two Reasons.

The First is, That He that keeps the Command shall feel no evil thing, which cannot be understood as if he should thereby escape all outward trouble, seing those who are most sincere in that Study, are often put to hardest suffering; but the mean­ing is, that nothing which can befall him, shall be an evil to him, but rather shall be for his good. The Second Reason is, That a Wise Mans Hearts discerns both Time and Judgement; By the Wise Man is meant the same who keeps the Commandement, hereby evidencing himself to be indued with Heavenly Wis­dom: [Page 374] And this shall be his second Priviledge, he shall be able To discern both Time and Judgement. By Time he means the fit Season and Opportunity of his Actions, especially in reference to the Commands of those in Authority, as the foregoing words make clear; He shall Discern when it is a fit Season to comply with them, and when to oppose them: And by Dis­cerning of Judgment, he means the clear understanding both of the Cause of Suffering, namely what Commands of Men are to be disobeyed upon the hazard of the worst from them; and what Commands of theirs may with a good Conscience be obey­ed: As likewise it may be understood of the manner of ma­naging the defence of that cause in the Season thereof: And the Wisdom to discern all these, is only vouchsafed upon them who make Conscience of keeping the Commandements of God that are made plain to them.

Hence Learn 1. The greatness of the Power and Terrour wherewith the sinful Commands of Magistrates are often back­ed, is ready to abate in the Hearts of the best the respect they owe to Gods Commands, and to draw them from their Obe­dience to him, the more terrible hazard of Disobedience to God being only seen by Faith, Heb. 11.1.23. Therefore the Wise Man having disswaded from rash disobeying of the Commands of Superiours, by an Argument taken from the greatness of their Power, which they often exercise in an absolute way: He doth here guard against the other extreme, of obeying their sinful Commands contrary to Gods, Who so keepeth the Commandement, (viz. of God) shall feel no evil thing.

2. Men, so far as they have true respect to the Commands of God, can never be disloyal to any of his Vicegerents, nor dis­obedient to their just Commands, these being but parts of his, and Obedience to them injoyned in the Fifth Commandement: And consequently when the Commands of Superiours are agree­able to Gods, they should then be obeyed as the Commands of God, and not as Theirs only for fear of hazard, or hope of [Page 375] Advantage from them: For Solomon that he may tye men to due obedience to Magistrats, presseth obedience to God by Rea­sons, Whose keepeth the Commandement shall feel no evil thing.

3. The true cause why Men living under Wicked Magi­strats commanding things unlawful, make Shipwrack of a good Conscience, either by inslaving their Consciences to obey their sinful Commands, or by denying due respect to their person and Office, in the way of their refusing obedience to them, is this, that they want due respect to Gods Commands, and do not believe the immunity which he hath promised, and will make good to them that are dutiful to him: for this is an Argument both to press obedience to Magistrats in things law­ful, and to disswade from rash and passionat Carriage, or dis­respect toward them, even in refusing to obey their Sinful Commands, Whose keeps the Commandement shall feel no evil thing.

4. Although Men who are most tender of keeping the Com­mands of God, may and often meet with these Hazards and Troubles which are accounted by many the greatest of Evils, such as lose of Credit, Estate, Liberty, yea, and Life it self Heb. 11.36. yet nothing that can befal them for following their Duty to God, shall be an Evil to them, but on the contrary all their sufferings shall be for their good Rom. 8.28. And shall increase their reward, 2 Cor. 4.17. by the consideration where­of they should ingage their Hearts to Duty, and patient suf­fering for it: For (saith he) Whose keeps the Commandement shall seek no Evil thing.

5. There is great difference of Seasons in reference to suffer­ing, or not suffering under wicked Rulers, which the Lord's People should be careful to discern. There is a time when the Corruptions of the State, and wicked Actions of Men in Authority, are only to be lamented in secret before the Lord. Amos 5.13. There are times when more is to be done, as by Supplications and other means to pacify provoked or passionat Magistrats, as Abigail did David 1 Sam. 25.18. And times of [Page 376] bearing testimony openly against their ways, upon all hazards, as the Apostles did: Act. 4.8. And times for Men to act con­trary to them in their station, as these Eighty Worthies did to Ʋzziah, 2 Chron. 26.18. and the People to Saul in rescuing Jo­nathan. 1 Sam. 14.45. There is also great difference of causes, for which Men may oppose those in Authority, or submit to suffering from them, as sometimes we may quite our own right in things Civil, rather than suffer farther in maintaining of it, as Israel did in Egypt. Exod. 5.12. There are other things again, which may upon no terms be yeelded to Men, as mat­ters of Religion and God's Worship, Dan. 6.10. And there is a right manner of maintaining the cause of Suffering, or opposing wicked Men in the due season thereof; And both these, the Time and the Judgement, comprehending the cause, and the right man­ner of managing it, must be carefully discerned, and observed by those who would not feel the evil which follows upon de­clining to suffer, when they are called to it, or upon suffering not for a weighty cause, or not in a right manner: For that there is such difference of Times and Causes, and a necessity of observing these, imported in this, A Wise Man's Heart (in order to a right carriage in such a Case) discerns both Time and Judgement.

6. It is not Mens natural Witt, or acquired Prudence that will discover to them the seasons of doing or suffering, the causes of either, and the right manner of them, neither can particular Precepts be given for direction in all particular Cir­cumstances relating thereunto; but it is the Wisdom from above, learned out of the Word of God by humble dependence upon his Spirit to lead in all Truth, and to give in the Hour when Men are put to it, what to speak, and consequently what to act, and when and how to act (for it is only the Wise Mans Heart, to wit, the Heart illuminat with the Saving Know­ledge of God, and His Will, and possest by the Spirit of Wis­dom) that Discerns both Time and Judgement.

[Page 377]7. These who make Conscience to keep the Commands of God, in so far as they are made plain to them, shall not want direction from God in these things, which are more in the dark: So that the conscionable practice of clear Duties, is the best way to attain clearness in doubtful Cases: For the Wise Man here spoken of, whose Heart discerns Time and Judge­ment, is he that keeps the Commandemens of God, and so is supposed to be walking conscionably according to his light; this Man in Exigencies and Straits, shall discern both Time and Judgement.

HAving shewn the excellent advantage that they have who are indued with Saving Wisdom, to wit, Ability to discern their duty, and the season thereof, he comes now to shew the sad condition of them that are destitut of it: And though the purpose may be taken in the general, yet by the scope it appears, that Solomon hath a main Eye to Mens deal­ing with those in Authority, Because (saith he) to every Pur­pose there is Time and Judgement, therefore the misery of Man is great upon him, it is not to be understood as if Man were there­fore miserable, because there is a fit season for his Actions, and a right and a wrong in acting, for it would lessen, yea remove his Misery, if he had Wisdom to discern these; But the first part of the Sixth Verse being joined with the beginning of the Seventh, the sense appears to be this, Because there is a Time and Judgement for every Purpose, and the natural Man can­not discern either of them, therefore his Misery is great: By misjudging of Causes, and mistimeing of his Purposes and Acti­ons, he runs himself into many Inconveniencies: And this [Page 378] ignorance, which is the cause of his Misery, he sets forth in two Expressions.

The First is, That Man knows not what shall be, which is not to be understood, as if the ignorance of future Events simply, were the cause of Mans Misery, for then the Man that hath the greatest measure of Saving Knowledge, might be equally miserable with them that want it, seing it is God's Preroga­tive to know absolutly what shall be, Isa. 46.9, 10. But this, that Man knows not what shall be, may be understood 1. Of his ignorance of his Duty, at if the Words were rendered, He knows not what should be, to wit, what he should do: For the Hebrews express duty after this manner in the future time, and so his ignorance of his duty, and the right manner of go­ing about it, is the cause of his Misery. And we may be con­firmed that this may be the sense, because the following Ex­pression speaks of the Time, which he join [...] before with Judge­ment. Or 2. The meaning may be, That the Man destitut of Saving Knowledge, is not only ignorant of future Events, but likewise of all these grounds of Consolation, that might carry him through them, be what they will; and therefore his Misery is great upon him. And 3. It may be taken thus, He knows not what shall be, even so far as may be known by that Saving Wisdom which he is commending, particularly by the light of the Word and Spirit of God, and therefore his Misery must be great upon him.

For the other Expression, Who can tell him when it shall be? It hath the force of a Negation, None can tell him, or none can make him capable, seing God hath not taught him, the timeing of his Actions, a right carriage in Straits and Exigen­cies, and how he may have true Comfort whatever future Events be.

Doct. 1. There is not only a Right and a Wrong in Mens Actions, and a season for their Acting, which they should labour to understand, but the same is also to be observed in re­ference [Page 379] to Mens Purposes, and Resolutions concerning these: So that they should not so much as suffer their Hearts to re­solve upon, or encline to any courses, till first they have con­sulted the Word of God as their Directory, Ps. 19.7. and implored God's Direction, who being acknowledged in all our ways, promiseth to direct our paths, Prov: 3.6. that they may know whether the thing they resolve upon be approven, and what is the right manner of doing of it, which is the thing he calls Judgement here, and what is the fittest season and opportunity for the doing thereof, which is the Time here spoken of: For having said, A Wise Mans Hears discerns both time and Judgement, in shewing the consequence of not dis­cerning these, he applies it to Mens purposes, or their Resolu­tion and Will (as the Word signifies) Because to every Purpose there is a Time and Judgement.

2. The want of understanding of the Mind of God in His Word, concerning our Duty, and the due season thereof, which is to be had by the help of his Spirit, who leads His People in all Truth, not only makes Men misjudge of things, and take right for wrong, even in their ordinary and civil Affairs, mistake the right manner of going about what may be right in it self, mistime all their Actions, and so bring much guilt upon themselves; but likewise it makes them very miserable, while they rashly engage themselves in sinful Courses, neglect neces­sary Duties, or do them in a wrong manner, or not in their own season; and so provoke God to blast their Undertakings, and render what they do unsavoury to others; All which might have been prevented by consulting His Word, and seek­ing the conduct of His Spirit: For this Word translated Mise­ry, signifies both Guilt and Misery, or Punishment. Because to every Purpose there is Time and Judgement (which Men labour not to discern) therefore the misery of Man is great upon him.

3. The way to make Men fall in love with the study of Sav­ing Knowledge, is to represent to them the Misery and sad Con­sequences [Page 380] that Men destitute of it do bring upon themselves: For it being his scope to commend Saving Wisdom, he here [...] cut the woful Consequences of the want of it, Because [...] Purpose there is Time and Judgement, the misery of Man is great upon him, for he knows not, &c.

4. Though both those that are indued with Saving Know­ledge, and those that are destitute of it, be equally ignorant of many future Events; yet herein is a clear difference between them, that the one knows neither his Duty, nor the right manner of 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.

[Page 381]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?

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 [Page 382] 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 [Page 383] 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, considering that when Gods appointed time of calling for it, comes, he will have no Power over it to Re­tain it: for this is an Argument for the study of Heavenly Wis­dom, and respect to Gods commands, Man hath no Power over the Spirit to retain it.

3. However Men of great natural Spirits, especially such as are transported with the desire of esteem for magnanimity, and Courage, may seem to defy Death, and not to fear it, while they are not come to Combat with it, yet so terrible is it to all that have not made their Peace with God, and so made sure to themselves a better Life, that when it draws neer they will have strong desires to Retain their Spirits a while longer, and to have a Discharge from the Combat with Death, they having [Page 384] nothing to comfort and strengthen them against the King of Terrours, and the fear of the second Death, which is at the back of the first: for this is spoken to shake men out of their se­curity, who neglect the study of Heavenly Wisdom, and pre­paration for Death, no Man hath power over the Spirit, to retain the Spirit, neither is there any discharge in that War.

4. It is the great Misery of wicked Men, to be peremptorily called to render their Spirits, and utterly unwilling to part with them; to be called to Combat with the King of Terrours, and to have neither Courage nor Comfort in entering the the Lists with him; and this is the case of all who are de­stitut of saving Wisdom, the consideration whereof should incite Men to study Reconciliation with God, and an Holy Walk, which breeds Willingness to Dy, and Comfort in Death. For as a proof of Mans Misery spoken of before, this is brought in, no Man hath Power to retain the Spirit, it supposes Man very desirous to Retain it even when he must part with it.

5. Mens Spirits that are now Rebellious against God, and in a continual motion contrary to his revealed Will, must when Death comes move at his Command, they must flit out of the Body, and sist themselves before the Judge to be at his disposal; the consideration whereof should deter Men from their sinful Courses: For no man hath Power over the Spirit, to retain the Spirit.

6. While Men have natural strength and vigour, they should spend the same in these Exercises, the remembrance whereof may comfort them in Death, for when Death draws neer, Man becomes impotent not only to resist Death, but to prepare for it, not only hath he no power to prosecute his Lusts farther, but no power for these spiritual Exercises, which he puts off to the Day of his Death, for Solomon gives this as an Argument for the study of Heavenly Wisdom, neither hath he Power in the day of Death.

7. As every Man will have a sore Conflict, and an hot Battel [Page 385] with Death, so there is no Man with never so much Power or Policy, not the greatest on Earth, who can have a Discharge or Exemption from ingaging in the Combat with it: Therefore Men had need to get the Breast plate of Faith, and for an Helmet, the hope of Salvation, and to study a wise carriage in an evil World, especially when they have to do with Wicked men in Power and Authority, least by their miscarriage they ingage themselves needlessly in that War: For, there is no Discharge in that War.

8. Mortal men can hardly be brought to have serious thoughts of the necessity of Death, and the impossibility of shifting the Combat with it, they live as if they could Retain their Spirits for ever, and forget to take their Armour to them, as if they were never to fight with the King of Terrours: Therefore the necessity of it, and impossibility of escaping it is here set forth by so many expressions, No Man hath power over the Spirit to retain the Spirit, no man hath power in the day of Death, neither is there any Discharge in that War.

9. When wicked Men have had success in their sinful Courses, so far as by them to escape temporal hazards for a time, they do them go on as confidently in them, as if they would always deliver them, as is imported in this threatning which contradicts Mens ordinary apprehension, neither shall Wickedness deliver those that are given to it.

10. Whatever be mens apprehensions of safety by their sinful Courses, they shall be so far from delivering them at last, that they shall bring total, and terrible destruction upon them: For such sparing expressions in Scripture spoken against wicked Men, import much more than is exprest, even the contrary affirmative in the Superlative degree, neither shall Wickedness deliver those that are given to it. importing no less than that it shall bring Ʋtter Destruction, from which there shall be no escaping to all Eternity.

11. However all unregenerat Men, rise not to a like height [Page 386] of Wickedness, yet all of them are restless in committing of the same, they cannot Sleep unless they do Mischief, or provoke others so to do, as the word Wickedness signifies, they are ex­pert in Sin, and wedded to their Lusts, as if they had made a Marriage Covenant with them, as the words Translated that are given to it, signifie, Wickedness shall not deliver those that are given to it.

12. Though any degree of Wickedness continued in, will bring Destruction upon Men, yet of all Sinners there are least hopes of the Salvation of them who are become Restless, and unwearied in Sinning, and so pour out their affections upon their Lusts as if they were wedded to them, for so are the words in the Original, Wickedness (or Turbulency and Rest­lessness in Sin) shall not deliver them that are given, or have Wed­ded, or married themselves unto it.

HEre Solomon doth First confirm his former Doctrine from his own Experience, that he had Seen all that he saith, partly by his own Observation, and partly by the Information of the Lords Spirit representing to his mind as in a Glass (that he might represent the same to the Church) the misery of them that want that Wisdom which is from above, and the sweet Advantages of them that have it, formerly mentioned.

Next, He commends his Experience from the great pains he took in studying the Lords Dispensations, he applied his heart, his understanding and Affections were taken up, how to pro­fit in this study, and the Book he read upon, was a very large Volume all the works under the Sun, whereby he means especi­ally all the Dispensations of Gods Providence, for the several kinds of them, and so far as humane understanding, elevated [Page 387] and illuminated as his was, might reach them: For though he was a great Student of the Works of Creation or nature, 1 King. 4.33. yet he speaks here mainly of the Works of Gods Pro­vidence, or the carriage and issue of humane 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 [Page 388] 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.

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 Judicatur [...], 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 [Page 390] 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 Water in their Wine, to consider that within a little time, it shall be truly said of every one of them; and may comfort the Godly against Oppression, to consider they may survive their Oppressours, and see that which Solomon saith he saw, the Wicked Buried.

3. Places of Judgement, and Courts of Justice, are Places of the Holy, where the Holy God is in a special way present, ob­serving mens carriage there Psal. 82.1. who therefore should have Holy Ends before them in all their Actings, the Glory of God, and the promoting of Equity and Piety among men. 2. Chron. 19.6. For seing he is speaking of Magistrates all along, we may safely conceive that places of Judgement are here un­derstood, by the Place of the Holy.

4. Wicked men in power may attend very carefully their [Page 391] Judgement seats, as if they had given themselves away to be Patrons and Administrators of Equity among men, while they are but thereby promoting, and securing their own Worldly in­terest, and often making the pretence of Administration of Ju­stice, a Cloak to cover their Wickedness: For He speaks of the Wicked man, as if his Life had been spent in the Administra­tion of Justice, and attending the places where the same is given forth, I saw the wicked Buried who had come and gone from the place of the Holy.

5. As the places of publick Worship, are the Lords prime Residence on Earth, where he doth in a special manner dwell a­mong his People and meet with them, and therefore should be in a Holy manner frequented, seing he will be sanctified in all that draw neer unto him: So Wicked men may much frequent these places and opportunities, partly from a conceit of grati­fying and pleasing God by their so doing. Luk. 18, 10. Imagin­ing that by their performances of that sort, they have a Dis­pensation for their other Impieties. Prov. 7.14. And partly that they may be the less suspected for that Wickedness which they closely intend 2 Sam. 15.7. and may be the more intimat with the Godly, whom they purpose to under­mine, Psal, 55.14. For this Coming and going, may be also understood of the frequenting the Places of the Lords Holy Ordinances, I saw the Wicked who had Come and Gone from the place of the Holy.

6. Though Hypocrites, who seek no more but a Name among Men, may gain somewhat of it along their Life, Mat. 6.16. Yet the Lord often makes their Name to rot after they are gone, seing they have left nothing behind them, worthy to be remembred, for after the wicked man is Buried, who Had come and gone from the Place of the Holy, he is forgotten in the City where he had so done.

7. The Lord doth sometimes make his oppressed People live to see their powerful and proud Oppressours Buried, and [Page 392] all their Hypocrisie and Tyanny Buried, with them, and giv­eth to his People such peace and refreshment by their removal, that they soon forget all their former sufferings by them: For doubtless this Wicked man hath been a vexation to the God­ly in the City where he dwelt, and yet now he is Buried, and Forgotten in the City where he had so done.

8. It is Vanity in men to seek no higher Happiness than a name among Men while they live, and some Honourable Bu­rial, and Remembrance after they are Dead: For this is it Solo­mon here passes sentence upon, this also is Vanity.

HEre Solomon gives a Reason why Wicked Men, especially prosperous Rulers are so bent upon their sinful Courses, namely, because the Sentence or threatning against them, which is published in the Scripture (for the Word Sentence sig­nifies a Sentence published) is not presently after their commit­ting of Sin, execut against them, therefore they imagine it shall be so always, that God is like themselves and speaks but to terrifie them, and so give up their hearts to commit Wicked­ness with boldness and full delight.

From this Learn. 1. There is a sentence past against every Sin and Sinner, It is past in Gods Eternal Counsel. Mic. 2.3. and published in his word where it is Registrat, and was also pub­lished to the People by them that did Registrat it Gen. 2.17. Gal. 3 10. And oftentimes the same is past in the Conscience of Wicked men when they commit Wickedness, who cannot but apply these Sentences to themselves as their due Rom. 2.15. And these Sentences can no ways be repealed, but by flying to Christ and being interessed in his ransom and satisfaction: For he supposes a Sentence past and promulgat, while he saith, Because Sentence against an Evil Work is not speedily executed.

[Page 393]2. The Lord doth not immediatly upon Mens committing of Wickedness, execut his just Sentences upon them, as justly he might, but delays the same, that he may lead them by his long suffering to Repentance Rom. 2.4. that they may think of his Majesty as desirous of their amendement, 2 Pet. 3.9. And that the Equity of his proceeding may be the more clear, when at last he doth execut, Ps. 51.4. Therefore Sentence against an Evil Work is not speedily execut.

3. Men void of saving Grace and the fear of the Lord, can not but abuse his patience and long suffering, quite contrary to the intent thereof, by mocking his threatnings as if they should never be execut, Isai. 5.19. Jer. 5.12. And intertaining thoughts of him, as if he were like themselves in forgetting, or chang­ing his mind Ps: 50.21. And so going on boldly in Sin without all fear, as the last words of the verse may be rendred, Because Sentence against an evil Work is not speedily execut, the hearts of the Children of Men are fully set, (or are bold) in them to do Evil.

4. There is no doubt but the Sentence against all the Wick­ed continuing in their Wickednes shall be execut. Though it be not speedily, it shall be certainly, and the longer it be de­layed, the neerer the Execution of it is, and the more terrible shall it be when it comes, for he doth import the Certainty of the Execution, while he only concedes, it is not Speedily Execut.

5. What ever difference be among Men, from their natural temper, Education, or other things of that sort, yet this is common to all whom Gods powerfull Grace hath not changed, that the longer he prolong his patience and indulgence to­ward them, they go on in their Sins the more presumptu­ously, they are the more bent upon their wicked Courses: For he describes the Disposition of every natural Man, while he saith, The Hearts of the Children of Man are fully set in them to do Evil.

6. The Lord doth not only take notice of, and will accord­ingly punish at last, Me [...] for their sinful Actions, but also for [Page 394] the Bensel of delight and Eagerness they had in Sinning, yea and for their very inclination to these Sins, which they had ne­ver power nor opportunity to Act, Psal. 21.11.12. For de­scribing the Disposition of such, he supposes that God will at last execut Sentence upon them, because their Hearts are fully set in them to do Evil.

7. It is the proper mark of an unregenerat Man, void of Saving Knowlege and Grace, to have his Heart fully set in him without reluctancy, or remorse, to do Evil. The rege­nerat have another principle within them, opposing their Sin­ful Motions, Gal. 5.17. Checking and wounding them, and bringing them to remorse for Sin, Rom. 7.24. For it is the unregenerat, whose temper he here describes, The Hearts of the Children of Men are fully set in them to do Evil.

HE Labours here to terrify such Wicked Men as are long spared in their Sins, and to guard and comfort the Hearts of the Godly, who are apt to stumble at their being spared, and their own sufferings from them.

And for this end, He First supposes two things, which make Wicked Men dream of immunity from Judgement. 1. Their multiplying of their Transgressions, which he expresses by putting a definite number for an indefinite, and such a number as points at the multitude of them, and may signify that God hath them all numbred exactly, how many so ever they be, 2 He supposes that while they are multiplying their Transgressi­ons, they have their Days, and likways many other outward [Page 395] favours multiplied upon them: For the Original of this second clause is no more but that it be Prolonged, or Multiplied to him, which may comprehend both his Life, and other Com­forts.

And Next, before he denounce or assert the certainty of ap­proaching Judgement, upon such Wicked Men, he doth as it were hasten forth a word of Comfort to the Godly, apt to be discouraged by the frequent oppressions, and multiplied In­juries of oppressing Persecutors which are here supposed: And this he propounds with much confidence and certainty, Surely I know it shall be well with them, whom he describes from that divine quality which is stamped upon their Heart, a Holy filial fear of offending God, which makes them obnoxious to hard sufferings from Men: And the sincerity of this fear is set out by the Object of it, they Fear before him, the words in the Ori­ginal are, that fear before his face, importing that they have their eye upon the Terrour and Goodness of God, which two properties of his are mainly signified by his Face in Scripture Psal. 34.15.16. more than upon all the Terrour of flesh.

And Thirdly, He denunceth Judgement against the Wicked: with all importing it to be so great, that positive termes cannot be had to set it out, therefore he expresses it. 1. In general negatively, it shall not be well with him, and next more particu­larly, he shall not prolong his Days: He supposed him before to prolong his Days, and here threatens he shall not: both agree, he may have many Days, comparing him with others, even with the Godly, whom he may cut off, and hasten to their Happiness, and yet he shall neither prolong his Days to that length which he desires, which would be for ever in this Life, nor shall he prolong them to Eternity of Blessedness, being made victorious over Death, as this expression of Prolonging the Days imports sometimes in Scripture Isai. 53.10.

Fourthly, He describes the Wicked Mans Life, his Days are but a Shadow, not so much for the shortness of them, being [Page 396] compared with Eternity, in which sense the Godlies Days also are as a Shadow, as in regard he hath nothing of that substan­tial Life of Communion with God, which the Godly Man hath, and that his Life, in regard of any Comfort, totally perishes, and is cut off as a Shadow, when the Sun of Gods favourable Dispensations sets upon him at his Death, or when Judgements come upon him in this Life.

And lastly, He sets down the cause of the Wicked Mans Judgement, which is also the fountain of all other Sins, and that is, the want of the fear of God.

Hence Learn. 1. Men that give up their Hearts to com­mit Wickedness with full bensel of purpose and delight, are justly given up of God to become unwearied in the frequent commission thereof: For he did formerly describe the dispositi­on of all unregenerat Men, that their Hearts are fully set in them to do Evil, and here he describes their common Practice in this supposition, that they do Evil an Hundred times.

2. While Men are multiplying their provocations, the Lord may in much displeasure to them, draw out their Life in length and multiply their outward Comforts, which they do abuse, and turn in fewel to their Lusts: For the same whom he suppo­ses to do Evil an Hundred times, he supposes also to have his Days, or any other outward and common favours Prolonged, or multiplied to him, and his Days (or and it) be Prolonged.

3. While Wicked Men are spared and prosperous in their Sins, grievous Temptations are ready to assault the Hearts of the Godly, amounting to no less than the questioning of a reward for Godliness at all, seing divine Dispensations seem to say that the Lord respects Ungodly Men by heaping favours on them, and slights them that are better: For to prevent the prevalency of such a temptation, Solomon (before he shew what shall become of the Wicked) assures the Godly of the contrary of what they are ready to apprehend, Surely I know it shall be well with them that fear God.

[Page 397]4. Although the Lords forbearance of Wicked Men while they are multiplying Transgressions against him, cannot but occasion much inward Grief of Heart to the Godly, Psal. 119.158. And doth often occasion much outward Trouble to them from the Wicked Psal. 12, 8. yet neither of these can either marr or diminish the Happiness of the truly Godly: For (saith he) though a Sinner do Evil an Hundred times &c. yet it shall be well with them that fear God.

5. The Lord in denuncing Judgments against Wicked Men, hath a special eye to the comfort of the Godly, they are so neer his Heart, that even as it were in the midst of his ex­pressing his displeasure against the Wicked, he reacheth forth Comfort to them, and in a manner delays it not till he end his speech to the Wicked, as here may be seen, Though a Sinner do Evil an Hundred times, and his Days be prolonged (before he perfect this speech concerning the Wicked, he must comfort the Godly) yet shall it be well with them that fear God.

6. It is not easie to make the Hearts of poor Believers, espe­cially when they are under Oppressions and multiplied injuries from the World, to rest upon the bare word of Gods promise; and comfort themselves concerning the sweet issue of their pains and the Gracious Reward of their wel-doing, there being so much of a heart of Unbelief, in the best: Therefore doth the Spirit of the Lord teach the Wise Man, in propounding their Consolation, to speak with a kind of Asseveration, and with much confidence and certainty to beget the same in their Hearts, Surely I know it shall be well them that fear God.

7. It is not a bare conjecture, or meer probability that the Godly have of their future Happiness, and the Lords making out of his promises to them, but it is a certainty, and a firm perswasion wrought in their Hearts by the Spirit of God, mak­ing them to rest confidently upon his faithful word, and help­ing them to believe, by giving them sometimes the first Fruits thereof in hand: For Solomon speaks what he would teach all [Page 398] Men that fear of God to speak with application to themselves, else they cannot have that strong Consolation, which is sutable to the case they are supposed to be in here, Surely I know it shall be well with them that fear God.

8. Only these who have such an Holy fear of offending God flowing from the believing Consideration of his Soveraignity and greatness, Jer. 10.7. his goodness manifested to them Hos, 3.5. And his proneness to pardon their Sins Psal. 130.4. and such other perfections of his, as makes them rather adventure upon the worst that the greatest of Men can do, than upon Gods displeasure, by eshewing Trouble from them, Only those (I say) may perswade themselves, that it shall be well with them, and only those can Comfort themselves in such a perswa­sion against all their Sufferings: For, to such only is this con­solation held forth, it shall be well with them that fear God,

9. The true fear of God is mainly known by the Souls set­ing it self before the Face of the Lord, apprehending him a Present God and witness of all its Actions, doing all as in his sight; they fear God indeed who so apprehend his greatness and Ter­rour, as not to flee from him; his goodness so as to draw neer him; and so set themselves still as in his Countenance: For so the Fear of God is here explained, that it is a fear before him, or (as the word is in the Original) a Fear before his Face.

10. Proper and positive Language is wanting to express how ill it shall go with Wicked Men, when the Lords patience toward them is expired, and wrath proportionable to their Sins is measuring out unto all Eternity. Therefore doth the Spirit of God here and elsewhere. Isai. 3.11. express the pu­nishment of the Wicked Negatively, which imports more po­sitive Torment and wrath than words can be found to express. But it shall not be well with the Wicked.

11. How long soever the Days of Wicked Men may be prolonged, even beyond the Dayes of many Godly, who are taken away from the Evil to come, yet shall they never be [Page 399] drawn out to that length which they desire or imagine, that would indeed be an Eternity of time, so that in this respect they never live out half their Days, Psal. 55.23. For (saith he) Neither shall his days be prolonged.

12. Though for the shortness and frailty of this temporal Life, the Days or Life of both Godly and Wicked be but as a Shadow, in comparison of that substantial Eternal Life which is afterward, yet the Days and Life of the Wicked being com­pared with that substantial and solid Life of communion with God, which the Godly have begun here, and continued thro' all Eternity, are but as the Shadow of a Life and Days: For so are they here called, his Days which are as a shadow.

13. As the want of that Filial or Sonly Fear of the Lord which was described (Doct. 8) is the cause of all the other Sins of Wicked Men, so is it also a clear evidence of Eternal wo and Misery to come upon them, though they be for the present spared, and prospering in their Sins. For so is it here sett down as the cause of Judgement certainly coming upon them, Because they fear not God.

THat the former Consolation may be the sweeter to the God­ly under their sufferings from Wicked Men, in prosperi­ty, He doth First, repeat the ground of their discouragement, to wit, that the Godly are dealt with for their outward lot, [Page 400] as if they were the worst Men in the World: and on the con­trary, Dispensations are favourable to the worst of Men as if they were the best Servants that God had in the World. And he saith it Happens thus, not as if it fell out without the fore­knowledge, or predetermination and providence of God, but that it is ordinarily so, and that Men generally see not the Rea­son of it: For the word in the Original is, it Touches, or Hits so upon the Wicked and the Just.

Next. He passes Sentence upon this, both in the beginning and close of the verse, there is a Vanity (saith he) and again this is Vanity, which is not to be understood as if he had censured the Wise and Righteous Providence of God in permitting and ordering things so to fall forth. But it is Vanity in two Respects 1. In so far as it is the fruit of Mens Corruption who are in­struments in it, especially Wicked Men in Authority, whom he mainly eyes all along this Chapter, it flows from, and doth evidence the Vanity of their minds, their Corrupt, and Wick­ed Humours, which are called by this name Vanity in Scrip­ture, that they do prefer and reward Wicked Men, as if they were Righteous, and oppress and bear down the Godly, as if they were the worst of Men, this is their Vanity. 2. It is Va­nity, in so far as it proves the emptiness, or insufficiency of any earthly condition for giving Man true contentment, and Happiness, seing things are necessarily and wisely ordered so to fall forth upon the Earth, Happiness cannot be had in it.

Thirdly, He directs to one particular remedy of that dis­couragement which readily is occasioned by the sight of these Dispensations, Then saith he, I commended Mirth, not carnal Mirth, which Men have in giving up themselves to sensual pleasures, as is clear by considering the ground whereupon he presses this same sort of Mirth in the following Chapter ver, 7, to wit, Gods acceptation of Mens works, and therefore it must be a spiritual Rejoicing in God, as the effect of Mens Faith, a­uent the Blessed Issue of their Troubles, formerly spoken of, [Page 401] and it is the same with that frame of Spirit which the primi­tive Christians had in a suffering time, while they are said to eat their Meat with Gladness and singleness of Heart, Act. 2.46.

And this he doth in the fourth place commend by two Reasons. 1. Because there is nothing better on Earth for a Man, than to study cheerful submission to God, in the use of such Creature Comforts as he allows upon him, what ever the measure of them be, and whatever the Dispensations of God be with him, it is his best, under the Sun, to rejoice in God, and to stir up his heart by the holy and cheerful use of the com­mon Comforts of the Creatures, to the expectation of a bet­ter Life above the Sun. 2. As this is the best of it here, so this is made sure to the Godly, it shall abide with him, not as if every one of the Godly did always attain to actual rejoicing in God; but that it is the Lords constant allowance to them, and if they do make use of it, walking in his fear and obedience, they may have his joy fulfilled in themselves, and no man shall take it from them, amidst all sad changes, no cross shall marr it all the days which God giveth them under the Sun.

Hence Learn. 1. As the Ministers of Christ should be care­ful to hold forth consolations to the Godly, while they are threatning the Wicked, so if they would make these consola­tions effectual for their Comfort, they must insist upon the Discouragements which marr their Comfort by them, lest if they simply hold forth suitable consolation, and do not branch out the discouragements to which these consolations are to be applied, People may think Preachers little acquainted with the dint of the Temptations, wherewith they wrestle, There­fore Solomon having given to the Godly that consolation that it shall go Well with them. comes here to describe these Dis­pensations and Events which often marr their Comfort. There is a just man to whom it happeneth according to the work of the Wicked &c.

[Page 402]2. The Lord sees it fitting that the best of his Children should meet with as hard usage in the World, as the worst of Men have done, or could indure in their mortal state, and this he does that he may mortify their corruptions, and prevent their sharing with the Wicked in their future Lot 1 Cor. 11.32. that he may try and so manifest to themselves and others, the reality of their Faith, Patience, Love, and other Graces Jam. 1.3. For There is a just man to whom it happens according to the work of the Wicked.

3. The Lords outward dealing with the worst of Men, may seem so favourable and sweet to them for the present, as if they were the best servants that he had upon the earth, that he may thereby invite them to ingage themselves in his Ser­vice Rom. 2.4. and may heap Coals of fire upon their Head if they will not: For this is the other part of this Dispensation, There be wicked men to whom is happeneth according to the work of the Righteous.

4. It is only in this state that we are in upon Earth, that matters fall forth thus: in the other life the difference of Dis­pensations with the Godly and the Wicked shall be fully clear, For saith he, There is a Vanity which is done upon the Earth (we may be sure no where else) a just man to whom it happeneth accord­ing to the work of the Wicked.

5. However the Lords Dispensation in ordering outward things to fall forth to the Godly and Wicked, as is here ex­prest, be most wise and Holy, yet the same as men ate instru­mental in it, proves their condition here to be Vain, that is, that Happiness cannot be had by the injoyment of things earthly, and that every man is Vain who seeks it in them: For Solomon reflecting not upon the Lords Dispensation in ordering things thus, but upon mens corruption, and their Lot in this World passes this sentence, There is a Vanity which is done upon the Earth. &c. and again this is Vanity.

6. The Children of the Lord should not only make Consci­ence [Page 393] of rejoicing and Spiritual Mirth, when Dispensations are favourable and according to their mind, but when they are most grievous to carnal Sense, and Reason; If they can then rejoice, the power of divine consolations, and the reality of their Faith will be most apparent: For it is when is happens to the just ac­cording to the work of the Wicked, and contrary, that Solomon commends this frame of Spirit to be studied by the Godly, then I commended Mirth &c.

7. To rejoice in God, and to comfort our selves in the hope of the promised reward, and so cheerfully to submit to the worst that can befall us in his way, is the best condition a Child of God can be in, in this World, spiritual Joy and Cheerfulness being that which makes all duties savoury and acceptable to God. 2 Cor. 9.7 is blest with encrease of strength for every du­ty and difficulty Neh 8.10. keeps the Soul fit for farther mani­festations of his love Isai. 64.5. And commends Religion, making it lovely to others Act. 2.46.47. For he gives this as a Reason why he commended Mirth, because a man hath nothing better under the Sun, then to eat and drink and to be Merry, to wit in a spiritual and holy manner.

8. The Lords People should not only draw matter of rejoic­ing from his word and promises. Psal. 119.50. And from the special tastes of his Love which he bestows upon them. Cant. 1.4. But even from their common creature comforts, and they cannot but do so, if they take them all as streams flowing from the fountain of Gods special Grace and love to them Gen. 33.5. And if they do not this, they have but the Beasts Happines: For there is nothing better, then to eat and drink, and so upon that occasion to be Merrie in the Lord,

9. However that measure of outward Comforts, such as Meat, Drink and the like, which the Lord allows upon his people, be sometimes less, and sometimes more, and the best of them may be put to great straits for want of these things yet as much of them as may occasion their Joy in him, they [Page 404] shall never want, as long as God mindes to continue Life with them, and take service from them, when they have nothing they shall be as if they possest all things, being taught of him to have and to want, and in all estates to be content: For in this sense it is his constant allowance to his own, That shall abide with him of his Labour, the days of his life which God giveth him.

10. Spiritual Mirth and joy in God, occasioned by the use of creature Comforts, is only allowed upon these, who are painfully imployed in some honest Labour, both outward in their callings, and spiritual in the practise of commanded duties, and not upon those who live in idleness, or eat and drink the gain of Falshood and oppression: For (saith he) that shall abide with him of his Labour.

11. It is only under the Sun that Creature Comforts are useful to provoke to spiritual joy, and there only men are called to Labour that they may have these, and joy in the use of them: When they are above the Sun, they shall rest from their Labour and shall not need to Eat and Drink that they may Rejoice, but shall have abundant Joy in the immediate Fruition of the Lords presence: For, this only abides with man of his Labour, the days of his Life, which God gives him under the Sun: He hath this ex­pression under the Sun, twice in this verse, to draw the hearts of the Godly to long for that better Condition above the Sun.

[Page 405]THe Preacher having commended the study of Heavenly Wisdom, and shewn how the Lord's People by the use thereof may have Comfort under the sadest Dispensations; He doth here by relating his own experience labour to humble all the Students of that Wisdom, in the sense of their own weakness, and impotency to comprehend Fully, or to satisfa­ction, the Works of God's Providence in the Government of this World, especially these Dispensations which seem so favourable to the Wicked, and severe to the Godly, that so they may be brought to Reverence, and submit unto the So­veraignity, and unsearchable Wisdom of God manifested in these Dispensations, though they cannot satisfy themselves as to the Reasons of them, nor reconcile the difference which seems to be between the Promises and the Threatnings of the Word, upon the one part, and the dealing of the Lord with Good and Bad upon the other.

This seems to be the main scope of these two Verses, and in expressing hereof, Solomon doth First give account of his pain­ful Study to understand the Mind of God in his Dispensations, and this in several Particulars. 1. His seriousness therein, he applied, or as the Word is, He gave away his Heart to know Wisdom. This to know Wisdom, is not a Tautology, but it is to get the experimental and heart affecting Knowledge, as the Expression signifies, of what he did in some measure know, or that he laboured so to reflect upon his own knowledge, as he might be sutably affected therewith. 2. He shews how large the subject of his study was, The Business that is done upon the Earth. Business, as the Word signifies, is the humbling and toilsome exercise which God carves out to Men, and which Men undertake in the World; so that the object of his Study, was both Humane Affairs, and Divine Dispensations, which are both to be considered in one and the same thing. 3. His extraordinary diligence and pains in that study, which he doth modestly propose in the third person, as if he were speaking of [Page 406] others, There is (saith he) that neither Night nor Day taketh sleep, which though it may be true of Mens excessive care, and anxiety about things Worldly, or of their pains in the study of Knowledge; yet by the Scope and Cohesion of these two Verses, wherein he relates only his own experience, it is most fitting to apply it to himself as speaking modestly of his own pains in the person of others, as Paul doth. 2 Cor. 12.1. The 4. Thing concerning his study, is the main and principal sub­ject thereof. Then (saith he) I beheld all the Works of God; The meaning is, that while he was exercised as he hath exprest in the former three Particulars, the main thing that took up his Heart was to understand what the Lord intended by all his Dispensations, so far as the Light of the Word, and Spirit of God might lead him, and what was the use God would have Men to make of all these, this was his Study.

Next, He gives account of his success in this painful Study, and that was, he had learned one profitable Lesson, namely that he was a bad Scholar, and so might every Man find him­self, he found, That a Man cannot find out the Work of God, which may be either applied to Men in Nature improving their na­tural parts, with that common assistance and influence which is not ordinarly denied unto them, to the outmost; And then the meaning is, that they cannot find out any thing conducing to their true Happiness: Or it may be applied to Men indued with Saving Knowledge, and having God's Spirit present with them, in the measure that he sees fitting; And so the mean­ing is, they cannot in this state fully comprehend nor know all that is to be known of God in his Dispensations.

And Thirdly, He giveth the reason of this deficiency, taken from Mans weakness, and this he illustrats by supposing him to have four Advantages in his Study. 1. Suppose he take never so much pains and labour in the use of means. 2. Sup­pose his search be never so accurat, as is imported in that Ex­pression; though a Man Labour (which signifies painfully to [Page 407] labour) to seek it out, the Word signifies to seek seriously and assiduously. 3. Suppose him to have a Stock of Wisdom to trade with in his Study, and that of the best sort: For in this Book, the Godly, or the Person indued with Saving Knowledge is ordinarly designed by the Name, The Wise Man. And 4. Suppose this Wise Man to have a fixed Resolution, and to have engaged himself expressly never to give over his search. Though he think to know it, the Word is, though he Say it, or though he Purpose it, yet he shall not be able to find it, or com­prehend it fully, so as he may be satisfied with any measure of Knowledge he hath attained, but must Adore and Reverence God, as most Righteous, Wise and Holy in all his Dispensa­tions, though he cannot see a reason of many of them; yea though the contrary should appear to his Carnal Reason and Sense.

Hence Learn 1. So dull are the Hearts of the Best in tak­ing up things profitable, and so apt to weary and wander in the study thereof, that both Ministers in study of the Truth, and People in hearing of it delivered, have need frequently and seriously to Apply and give up their Hearts of new to the same, and to be exhorted to Attention. For Solomon often before hath exprest this his serious and accurate study of the Truth, and here he doth it again, importing that he held his Heart to it, and that those who should read or hear this Book would need often such a new Preface as is here, to quicken their Attention, When I applied, or gave my Heart away to know Wis­dom, &c.

2. Even those who have attained to most distinct apprehen­sions of the Truth, and such clear Conceptions of these Ob­servations which ought to be made upon the Lord's Dispensa­tions, as they may be able to inform and instruct others there­anent, ought not to satisfy themselves herewith, but must re­flect upon their own knowledge of these things, that they may get their Hearts affected sutably to those Impressions of the [Page 408] Wisdom, Power, Justice, Love, and other Properties of God which may be seen in his Dispensations, and must enrich them­selves with particular instances of the things they know, and have observed concerning the Lord's dealing with particular Persons in such and such Cases, that their knowledge may be­come experimental. For this is to know Wisdom, to which So­lomon gave away his Heart; When I applied my Heart to know Wisdom.

3. They that would grow in Saving Knowledge must not only study the Scriptures, and Works of Creation, Col. 3.16. Ps. 19.1. but they must also Apply their Hearts to the serious consideration of God's Works of Providence in the World, that they may see how consonant these are to the Word, how Threatning and Promises are by these daily fulfilled, and like­wise to the consideration of the Carriage and Businesses of Men, both their painful toil and labour in their sinful Courses, that they may see their folly, and detest their way; and the pains of good Men in what is right, that they may approve thereof, draw matter of Praise there from, and be provoked to imita­tion: For all this is comprehended under the object of Solo­mon's study, And to see the Business that is done upon the Earth.

4. Not only are Men who serve Mammon and their Lusts, excessive in their pains, and for love to their Idols cruel to themselves; but even the best of God's Children in their most approven Studies, are sometimes in hazard to exceed in pains also, partly through love to their own Credit, and partly for want of humble dependance on God, which abates the anxi­ous intention of their Spirits, and sweetens their Study. For as this Expression, which seems to import some excess in pains, seing the Night is appointed for Man's rest, and then the Lord useth to give his Beloved sleep, is true of wicked Men, so may it be taken here especially in reference to Solomon himself in re­gard of his pains in his study, There is that neither Night nor Day seeth sleep with his Eyes.

[Page 409]5. It is Wisdom in Men to relate modestly their own pains for attaining to Knowledge, and not to speak of themselves as if they were singular therein, though their pains were never so great, lest they appear to be seeking their own Commen­dation, and so marr the success of their great pains. For So­lomon speaking of himself, speaks as it were of others as no less painful than he, There is (saith he) that neither Night nor Day sees Sleep. &c.

6. They that would become truly Wise, and would gain experimental and heart affecting Knowledge, by studying the Events that fall out in the World, they must not stay their Thoughts upon Men, Instruments and second Causes, but must raise their Minds to the first Cause, and exercise their Thoughts mainly upon his Work, that they may see what Properties of his are written upon all Events, as they are His Work, and what use should be made of them for stamping the Heart with a Holy Fear of offending him, and for encouraging his People in his Service, seing these are mainly intended by him in his working, and must look upon all things that fall out as one intire Work in God's Hand, so shall they see that what is Foolishly, Sinfully, and Unjustly acted by Instruments, the same is Wisely, Holily and Righteously managed by the Lord: For when Solomon applied his Heart to know Wisdom, and to see the Business that is done upon the Earth, then (saith he) I beheld all the Work of God: That was his main Study.

7. Though the sincere Student of Saving Knowledge may be sure of success and progress in that Study, Hos. 6.3. and some sweetness to compense his pains, Ps. 92.4. and 111.2. and even the study of common and natural things that are within the compass of a Mans station, uses to be blest with Divine Instruction. Isa. 28.26. yet none can expect in this Life fully to comprehend all that may be known of God in any of his Works, or to find them out so as to satisfy their Carnal Reason, but must still be humble, and reverence the [Page 410] unsearchable depth of his Wisdom. For this is it which Solo­mon found after his most serious search, that a Man cannot find out the Work that is done under the Sun.

8. As the Man that hath found his own inability to find out in a comprehensive and satisfactory way, any Work of God, hath found something worth his pains, to humble him, and make him reverence God's Wisdom, so even this much cannot be found out till after great pains, and especially till we study Events as they are God's Work. While one Man studies the Business of another, he may easily think to find him out, and to reach and over reach by his Wit, the work of one like him­self. For Solomon speaks of this as some considerable success of his pains, which he had after Applying his Heart, and behold­ing all things as God's Work, that he found at last, That a Man cannot find out the Work of God.

9. Suppose a Man to be never so indefatigable in pains and study, to have never so vast and comprehensive an Under­standing, to have very great confidence of success, (which some­times much advances it,) and never so great Desires and fixed Purposes of Heart to grow in Knowledge, he must if he know himself aright, after all his pains be humbled in the sense of his Short-coming, and when he hath sounded deepest by his Witt, whether Natural, acquired, or infused, must still acknow­ledge he cannot find the bottom of the unsearchable depth of the Wisdom and Knowledge of God, which is to be seen in his Dispensations. For this Solomon found in his own experi­ence, and by relating it here, labours to bring others to the acknowledgement of it, That a Man cannot find out the work of God, because though a Man labour to find it, yea though a wise Man think to know it, he shall not be able.

10. The cause of Man's inability to find out clearly the Mind of God in his Works, is to be found in himself, whose Un­derstanding is darkened, and ruined by the Fall, and is but in repairing during his abode here; the Vanity and Corruption [Page 411] of his Mind and Affections, draws him still back from profi­table, to the study of unprofitable things, and his Body being so weak that it cannot sufficiently assist his Mind in the use of means necessary for making progress in Knowledge. For So­lomon here doth often mind Man of his inability and weakness as the cause of his not finding out the work of God, while he saith, A Man cannot find out the work of God, because though a Man la­bour to seek it out, he shall not find it, yea though a Wise Man seek, &c.

11. Even these that are indued with Saving Knowledge, have often this mixture of Corruption, which proves the im­perfection of their Knowledge, and much hinders their pro­gress, that they imagine themselves much more able than they are to comprehend the Mind of God, and promise to them­selves greater success in their Pains than they have ground for, For Solomon here supposes even the Wise Man (which, in his writ­tings, is the ordinary designation of the truly Gracious) to think that he shall find out that which is impossible to be found out. Yea farther though a Wise man think to know it, yet shall be not be able to find it.

CHAP. IX.

THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations, and how to carry themselves aright under them, so as they may have true peace and be free of vexation incident to them, Solomon, doth First shew that notwithstanding of mans inability to find out or clearly understand any of the works of God, mentioned in the close of the former Chapter, he was not discouraged in the study of them, but gave up his heart to know what might be known, and purposed to declare, or (as the word signifies) to make plain and clear to the Church of God, All this, namely both the shortness of mans wit, and what he himself had found out.

Next, He condescends upon three very useful observations which he had made upon the Lords working.

1. That the Righteous and the Wise, and their works are in the hand of God: by these denominations the Righeous and the Wise, the same persons in the same state are designed, namely, such as are fled to the Righteousness of the Messiah, and are studying Heavenly Wisdom, that they may walk unto well-pleasing, those persons and their Works, or (as the word is) their Service are in the hand of God, whereby is meant, not only that they and their matters are under the dominion of his Providence, as all things are Psal. 95.4. but that they are under his special favour and protection, under his Fatherly providence for their Good, as the expression signifies, when it is applyed to the Godly, Psal. 31.15. Joh; 10.28.

2. The second is, No man knows either Love or Hatred, by all that is before him, the meaning is, that neither the special Love, not the displeasure of God, can be known to [Page 416] men themselves or to others by these things that are before them that is by outward events, which are common to good and bad: For of these things only as no certain and infallible evi­dences of Gods favour and love he speaks in this place, as will appear by the following reason, so that they do manifestly per­vert the sense of this Scripture, who would from it infer that no comfortable assurance of a mans being in a state of favour with God can be attained unto in this life: For Solomon only excludes outward events as insufficient evidences of Gods love or hatred, as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them, or (as it is in the Original) before their Face, and by the following words; but doth not exclude Gods own Graces bestowed upon a man, and manifested by his own Spirit, 1 Cor. 2 12. from having evi­dences of his Love, especially considering that so much of the Scripture is written for that end, that his people may know that he loves them, and so may have true Comfort. 1 Joh. 1.14. And 5.13.

3. The Third Observation is a Reason of the Second, that all things come alike to all, which is not to be understood as if the Lord did not sometimes put a difference between the Godly and the Wicked, even by his Dispensations, by exeem­ing the Godly from these Judgements which often take away the Wicked, as is clear in the Examples of Noah, Lot, Nahab, and others, but the meaning is, that the Godly and the Wick­ed are alike prosperous and alike afflicted, and rather the God­ly are under the sadest of Dispensations; and that he speaks of outward Events, or as the Word Event signifies, Occur­rences of Providence, is yet more clear by the following words, There is one Event to the Righteous and the Wicked, &c. in which words he giveth several Denominations or Tittles of them that are in a state of favour, and them that are not, pointing at their different state and qualifications, by which they may discern themselves and others also, so far as is fit for them to judge, [Page 417] whether they be in a state of favour or not, although they can­not judge of this by outward Dispensations.