Exposition Upon Ecclesiastes, Chapter 9

Exposition Upon Ecclesiastes · Chapter 9

p. 411CHAP. IX.

THE ARGUMENT

THE Wiſe mans Scope in this Chap. being to further the true peace of the Godly, and to prevent the diſquiet which might ariſe from the miſjudging of, and miſcarrying under, the various Diſpenſations of God mentioned in the former chap. He doth in the Firſt part of this chap, unto the ver. 7. After his profeſſion of his ſerious ſtudy of the works of God, notwithſtanding of the forementioned inability in man ſatisfyingly to comprehend them; and his purpoſe to publiſh and explain what by this ſtudy he ſhould attain to of them for the benefit of the Church, ver. 1. Sett down ſome p. 412uſeful Remarks he had made upon the Lords providences and mens dipoſitions and carriages under them. As I. That the imbracers of Chriſt, right entertainers of the Spirit of Sanctification, and Students of ſpiritual Wiſdom whereby they may know how to pleaſe God; They and all their ſervice and matters are not only under his general providence and dominion as all other things are, but under his ſpecial favour direction and protection for their good, ver 1. II. That neither Gods ſpecial love nor his hatred can be infallibly concluded either by perſons themſelves or others, from the outward events that are common to good and bad, ver. 1. III. (which evinceth the former Remark) what ever difference the Lord put betwixt the Godly and the wicked in his outward Diſpenſations at ſometimes and in ſome caſes, yet in his ordinary courſe of Providence, mercies and miſeries come alike to them both, ver 2. And upon occaſion of this that they may the better know ſpecial love or hatred which cannot be known by outward events, he giveth the different deſcriptions of theſe two parties thus alike dealt with as to outward events. Calling the one 1, Righteous in regard of the imputed rightouſneſs of Chriſt, and begun inherent Righteouſneſs, 2 Good, having good in themſelves and Communicative of it to others 3, Clean, tho' not from the inheſion and pollution; yet from the dominion and guilt of Sin, ſtill waſhing themſelves in the fountain of Chriſts Blood, 4. Sacrificers, that is conſcionable and ſpiritual Worſhipers, 5. Fearers of an Oath, as being ready to perform lawful Oaths both to God and man, and affraid of raſh and ſinful Oaths. And he calleth the other, 1. Wicked or reſtleſs in ſin. 2. unclean, being under the Guilt and Pollution of Sin, 3. ſuch as Sacrifice not, being neglecters and ſlighters of Gods Worſhip 4. Sinners as being devoted to and ſold under Sin, 5. And Swearers, as taking Gods Name in Vain, and adicted to raſh and falſe Swearing, ver. 2. IV. He remarketh the bad uſe which by reaſon of Corruption moſt men make of this equality of Events: Not only the Saints through unmortified Corruption may thereby be diſcouraged in their duty, Murmure againſt the Lord and incline to ſide with the Wicked, ver. 3. But eſpecially the Wicked are thereby the more imboldned to Sin and the more inſolent in Sinning. ver. 3, Which if continued in will terminate both in the firſt and ſecond Death. ver. 3. And V. He produceth two powerful conſiderations (the not minding of which may be the cauſe of the forementioned abuſe of this equality of Diſpenſations) The Firſt whereof, To bring the Godly to a cheerful ſubmiſſion under an afflicted Lot, To wit, That the ſadeſt condition in the World hath advantages with it, which rightly improven may mitigate the bitterneſs thereof: in the diſcovery of which, He commends the ſtate of natural life (abſtract from the eternal condition) even tho' attended with troubles (1) From the ſociety of others to which a living man is join'd ver. 4.2 From the ground of hope he hath that his life tho' for preſent ſad, may afterwads be bettered, ver. 4. which is illuſtrated by a proverbial ſpeech importing, That a living man tho' in a very abject condition (compared to a Dog) is preferable to the moſt eminent man (reſembled by a Lyon) when Dead, ver. 3. And 3. From the knowledge they have or may have of the certainty of Death which may p. 413mind them of preparing for it, by a right improvement of the comforts of this life and a cheerful ſubmiſſion under their afflictions, ver. 5. The Second conſideration to ſtirr up all to the right uſe making of outward comforts, is the certainty and neceſſity of parting with them at Death; Evidenced, 1. In that the Dead are ignorant of the eſtate of affaires here on Earth concerning their Eſtates, Relations &c: ver. 5. 2. That at Death they are deprived of all the temporal reward and fruit of their pains and labour. ver, 5. 3. That their memory which they deſign'd to perpetuat ſhall be among men much forgotten, ver. 5. And 4. Their love, hatred, Envy, and other paſſions as to their way of exerciſe here upon earthly Objects, is periſhed, ver. 6. And generally that they are no more that way concerned in things under the Sun as they were when here upon Earth, ver. 6,

Secondly, In the ſecond part of this Chap. from ver. 7. To the end, are contained ſeveral directions as proper Remedies againſt that deſpondency and diſquiet which is incident to the Saints under an afflicted lot, and may ariſe from the conſideration of the equality of outward events to them and to the Wicked, I The Firſt whereof is the holy and cheerful uſe of creature comforts which God allows upon them, for ſweetning their life unto them even under their Croſſes. ver. 7.8. and 9, Which he Firſt, Inſtanceth in three particulars. As 1. in reference to dyet, that men take the ſober, ſutable, and chriſtian uſe of what meat and drink God allows them for encouraging and ſtrengthening them in his ſervice ver. 7.2. As to Apparel and Ornaments of the Body, that they make uſe of ſuch comelineſs and decency in Apparel and Ornaments of the Body, as their ſtation will permit, and may expreſs their cheerfulneſs even under their Croſſes ver. 8. And 3. Conjugal ſociety, That being in a marriage-yoke, they are to live (eſpecially the Huſband who is to proceed in the duty) lovingly and cheerfully together, ver. 9. And Secondly, preſſeth by three Arguments. The 1. taken from the Lords acceptation of their perſons and ſervices, ver. 7. The 2. from the vanity of mans life and its ſubjection to ſo many miſeries, ver. 9. And the 3. From the Lords deſigning outward Comforts to be a temporary encouragement and portion to the Godly even under their croſſes, tho' they have better things to look for afterwards, ver. 9. II. A ſecond direction for making the life of the Godly comfortable to them under a ſad lot and for right improvement of the former comforts allowed on them under it, Is, That they would uſe their outmoſt diligence in the performance of all commanded duties particularly in the proſecution of the duties of their calling, ver. 10. Which he preſseth by an Argument taken from the danger of their being deprived of opportunities, either of contriving or acting of good, by Death, to which every man is p…ſſing, ver. 10. III. The third direction is humbly to expect the ſucceſs of our endeavours not from our own promiſing preparations or Abilities, but from God; and that we be not perplexed with the diſappointments incident to human endeavours, ver. 11.12. Which he illuſtrats, 1, By ſetting forth his own ſerious obſervation of the diſappointments that attend human affairs, ver. 11.2. He giveth ſeveral inſtances of this his ſerious Obſervation in things moſt p. 414promiſing for ſucceſs referable not only to natural and civil, but alſo ſpiritual concerns, ver. 11. 3, He affordeth a two fold cauſe of theſe diſappointments, The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fitteſt opportunities, ver. 11. The other is, not conſulting the word and ſpirit of God for finding out the fitteſt ſeaſons of Actions, ver. 12. And 4. He holdeth out what ſad conſequences follows the not depending upon Gods ſecret and powerful providence in things, and ignorance of the fit ſeaſons of actions in two ſimilitudes of Birds and Fiſhes who through madadvertency are eaſily inſnared. ver. 12. IV. A fourth direction in order to the forementioned purpoſe, and for the better improvement of the former directions, Is, The ſtudy of ſpiritual wiſdom, Illuſtrated. 1, By Solomons ſerious conſideration of this Wiſdom, and his eſteem of the noble effects of it, ver. 13. 2. By a parable, or ſuppoſed hiſtory or (it may be) ſome particular providence falling out in his Fathers or his time of the deliverance of a city from a great ſtrait by the wiſdom of a poor man, when other means were wanting or did fail, ver. 14.15. 3. By mentioning the ungrateful entertainment that this poor man meeteth with, notwithſtanding his good ſervice, he is ſlighted and deſpiſed ver. 15. Hence, 4. He inferreth as Wiſdom is better then ſtrength ſo when men want external advantages, they are by moſt men miſregarded, ver. 16. V. And then in the Concluſion of the chap, He doth 1. Encourage to the peaceable prudent and humble communication and imbracing of the Doctrine of this ſaving Wiſdom even when it may not well be publickly avowed, and tho' by moſt deſpiſed, as proving more acceptable and ſucceſful in a a ſtrait, than the moſt publick and imperious edicts of wicked Rulers among their flattering and foolish Subjects, ver. 17. 2. He again preferreth this ſpiritual Wiſdom (knowing how ready we are to undervalue it) to all external means eſpecially where it is wanting, ver. 18. And 3. That one or few of theſe wicked perſons void of this Wiſdom being countenanced, followed and not mourned over and witneſſed againſt may deprive a whole ſociety of many mercies and draw on great judgements upon it, ver. 18.

CHAP. IX.

Ver. 1. For all this I conſidered in mine heart, even to declare all this, that the righteous and the wiſe, and their works are in the hand of God, no man knoweth either love or hatred, by all that is before them.

p. 4152. All things come alike to all, there is one event to the Righteous and to the Wicked; to the Good and to the clean, and to the Ʋnclean; to him that Sacrificeth, and to him that Sacrificeth not: as is the Good, ſo is the Sinner; and he that Sweareth, as he that feareth an Oath.

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 p. 416men 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, p. 417whether they be in a ſtate of favour or not, although they cannot judge of this by outward Diſpenſations.

As for the Godly they are called 1. Righteous, not for any perfect and perſonal Righteouſneſs, but for the Righteouſneſs of Chriſt, imputed to them, and inherent Holineſs begun in them. 2. They are Good, pointing at their Bountiful or Edifying Diſpoſition (as the word ſignifies) which makes them ſtudy to do good to others, thereby reſembling their Heavenly Father, and this is the Mark of a Juſtified Perſon. 3. They are Clean not from all Sin, as before Chap. 7.20. but they are Clean from the guilt of Sin, and are daily ſetting about the cleanſing of themſelves from the Pollutions that are in the World. 4. They are ſuch as Sacrifice, that is, they are conſcionable Attenders upon God's Worſhip, whereof one part, which was the principal in Solomon's time, is put for the whole. And 5. They are ſuch as are afraid to offend by Raſh or Falſe Oaths, or neglecting to perform Lawful Vows and Engagements to God or Man, and by theſe Qualifications they may know themſelves to be beloved of God, who cannot know it by outward Events.

And Next, For the Wicked, they are deſigned by ſo many contray Names as clear their ſtate and temper. 1. They are Wicked, or (as the Word ſignifies) reſtleſs in their ſinful Courſes. 2. They are Ʋnclean, under the guilt of their by-paſt Sins, and ſtill wallowing in new Pollutions. 3. They are ſuch as Sacrifice not, that is, they either neglect, or ſlight the Worſhip of God. 4. They are Sinners, that is, devoted and given up to their Sins, otherwiſe all deſerve that Name. And 5. They are ſuch as profane the Name of God by Raſh or Falſe Oaths, or otherwiſe, contrary to the Third Command.

Hence Learn 1. The unſearchableneſs of the Wiſdom of God manifeſted in his Diſpenſations, and our ſhallowneſs and weakneſs of Wit to comprehend the ſame fully, ought not to diſcourage us in the ſtudy thereof, but ſhould ſtirr us up to p. 418give our Hearts away ſo much the more to it: For Solomon having in the cloſe of the former Chapter, aſſerted that No Man can find out the Work of God, not the moſt painful and wiſe among Men, he ſaith here, For all this (or notwithſtanding of all this) I conſidered in my Heart, &c.

2. As all that give their Hearts away to the ſtudy of the Mind of God manifeſted in his Word and Works, eſpecially thoſe who have an Office in the Houſe of God to teach others, ſhould make this one end of their pains, that they may attain to what may be profitably held forth and communicat to others for their good, and not knit up their Obſervations like a Talent in a Napkin; So whatever any in their ſtations and places bring forth to others, they ſhould ſtudy to do it with clearneſs and plainneſs: For Solomon conſidered all this in his Heart, even to declare it, the Word ſignifies to make it Plain as upon a Table, that he that runs may read. Hab. 2.2.

3 However the Godly are apt to apprehend themſelves miſregarded by the Lord, Pſ. 31.22. and their Service rejected by him, Pſ. 22.2. yet their Perſons and their imperfect Service are in his Hand, their Perſons to be provided for, protected and preſerved, till they come to Glory, Joh. 10.28, 29. and their Service is in his Hand to purge it from the droſs of it, to accept of it, and reward it. Rev: 8.3. For the Righteous and the Wiſe, and their Works are in the Hand of God.

4. It is only they who are fled to the Righteouſneſs of Chriſt, and are ſtudying what is Righteous in his Sight, and for that end are endued with Heavenly Wiſdom, and ſtudying progreſs therein, who can take the comfort of this, that they and their Service are thus in his Hand: Therefore are thoſe to whom this Priviledge belongs thus deſcribed, The Righteous and the Wiſe and their Works are in the Hand of God.

5. Although the Lord's outward Diſpenſations are ſometimes ſo favourable, that they may ſerve to confirm and clear thoſe who are otherwiſe confirmed, concerning his Love and p. 419reſpect to them, Pſal. 41.11. And ſometimes they are ſo terrible that they ſpeak plainly his diſpleaſure to them that are walking contrary to him. Ezek. 21.17. yet no outward Diſpenſation, be it never ſo favourable and ſweet, can be the prime or infallible evidence of the Lords favour and Love, neither can any Diſpenſation, how ſad and terrible ſo ever, be an infallible ſign of his hatred, or rejection of any: and therefore they are injurious to God and to their own Souls, who becauſe of any favourable Diſpenſation, would conclude that the Lord approves and favours them, as the worſt of men are ready to do, Hoſ. 12.8. or who conclude his diſpleaſure and loathing of them, becauſe of hard Diſpenſations, as the beſt are ready to do, Iſai. 49.14. For (ſaith he) No man can know Love or Hatred by all that is before them,

6. Thoſe who were differenced from all eternity in Gods Counſel and decree, whereby he purpoſed good to ſome, and paſt by others, who are differenced in time by their effectual calling, and other priviledges, and who ſhall be differenced at the laſt day as far as the Right and Left hand differ; thoſe (I ſay) may be alike dealt with in regard of outward Diſpenſations. The Godly may be croſſed, afflicted, tormented with Sickneſs, Poverty, Diſgrace, exile, Heavyneſs of Spirit and the like, as well as the Wicked: And the Wicked comforted with ſucceſs, Credit, Riches, Eaſe and Cheerfulneſs of Spirit no leſs, yea ſometimes more than the Godly, the Lord would not have the better or the worſe of theſe things valued by men as their Happineſs or their Miſery: For this is Solomon's third obſervation, which he declares to the Church, All things come alike to all, there is one event to the Righteous and to the Wicked.

7. When we ſee the Godly afflicted, as Wicked Men deſerve to be, and Wicked Men comforted by outward favours, as (according to our apprehenſion) the Godly ſhould be, we ought thereby to be led to the believing conſideration of this, that God would have us taking other grounds whereupon to p. 420conclude his Love and favour, or his diſpleaſure and indignation toward us. For as a proof of that, that neither Love nor Hatred can be known by the things before us, this is given; All things come alike to all, there is one event &c.

8. So excellent is a reconciled ſtate in regard of the many priviledges they have who are in it, and the many divine qualifications, wherewith they are endued, that they have many Stiles and Titles of honour wherein they comfort themſelves againſt all ſad Events, and againſt the community of their lot here, with that of the worſt of men: For here ſeveral of their Stiles are reckoned out by Solomon, Righteous, Good, Clean, ſuch as Sacrifice and fear Oaths.

9. So woful is the caſe of unreconciled Souls, and ſo many are the parts of their perverſneſs, that few words cannot expreſs the ſame, therefore Solomon here makes uſe of many to deſign them that are not beloved of God, They are Wicked, Unclean, Sinners, ſuch as Sacrifice not, Swearers,

10. The Lord looks upon them whom he Loves as they are in Chriſt, and reckons them by their better part, and according to what he intends to make them at laſt: Though they be in themſelves Unrighteous, Unclean, Wicked, Slighters of his Worſhip and Prophaners of his Name, yet becauſe they are conſidered in their Cautioner they get all the contrary Names, Righteous, Clean, Good, &c.

11. Only thoſe who have fled to Chriſts Righteouſneſs, and ſo are made Righteous, are the perſons who may conclude themſelves favoured of God, and all that have done ſo, are made in ſome meaſure conform to their Heavenly Father in goodneſs, they are alſo made to purify themſelves, even as he is pure, they are tender and conſcientious of his Worſhip, eſpecially his publick Ordinances, and ſo are they of any lawful ingagement they have taken on, for theſe go all together: and by the contrary, thoſe have no ground to think otherwiſe of themſelves, than as in an unreconciled ſtate, or of their way p. 421as hateful to God, who are reſtleſs in the courſe of their Sin, as the word Wicked ſignifies, who are living under unrepented of guilt and daily defiling themſelves farther by ſerving their Luſts, who neglect or ſlight the Worſhip of God, and prophane his Name. For theſe and the like are the marks whereby men may judge and be able to diſcern whether they be in a ſtate of favour or not: For Solmon having denied Love or Hatred to be known by outward events which come alike to good and bad; he doth with all give ſuch a deſcription of them that are beloved, and them that are abhorred of God, as all may know their ſtate, and be able to judge of it, while he ſaith, There is one event to the Righteous, and to the Wicked, to the Good and to the Clean, and to the Ʋnclean. &c.

Ver. 3. This is an Evil among all things that are done under the Sun, that there is one event unto all, yea alſo the heart of the Sons of men is full of evil; and madneſs is in their heart while they live, and after that they goe to the Dead.

HEre is the Fourth obſervation which the Lord Spirit taught Solomon to make upon his Diſpenſations, and mens diſpoſition and carriage in order thereunto, and according to his profeſſed purpoſe in the firſt words of the Chapter to make clear to others, and it is concerning the ordinary effect which the equality of Events ſpoken of in the Third Obſervation, hath upon the moſt part of men: There is an Evil (ſaith he) among all things that are done under the Sun, that there is one Event &c. Which cannot be underſtood as if he were cenſuring the holy and wiſe providence of God in permitting and ordering it to be thus, that outward Events ſhould be common to good and bad: But the meaning is, that as Afflictions to the Godly are of themſelves Evil, grievous and bitter to their fleſh, and often corrections for their Sins, and upon the other hand; Proſperity p. 422is an Evil to the Wicked as it is a heaping of Coals of fire upon their head; So mainly this equality of Events to Good and Bad, is Evil, in regard of the bad uſe that moſt men by Reaſon of their corruption, make of it, eſpecially Wicked Men who therefore ſhake off all care of Piety, and wax bold in their Sins, ſeing they proſper ſo much in them, and in ſo far as Corruption is unmortified in the Godly, the ſight of this equality of events, becomes an evil to them, diſcouraging them in their Duty, and often inclining their hearts to ſide with Wicked Men in their courſe, as appears by Pſal. 73.10. &c. And this he calls an Evil among all things, or as the words may be rendered an Evil above all things, to point out the frequency, or rather the hainouſneſs of this abuſe of the Lords Diſpenſations, for ſo the Hebrews do ſometimes expreſs the Superlative degree, Prov. 30.30.

Next, He explains how this is an Evil to Wicked men, in two expreſſions, their hearts are full of Evil, which may be either taken for the cauſe why they make a bad uſe of their Proſperity, even becauſe they are void of the Grace of God, and full of contrary Evils, or rather for the effect of their injoying Proſperity, and obſerving the afflictions of the Godly, they give up themſelves to all ſorts of Wickedneſs, as if God were not diſpleaſed with their way, or would never be wroth with them, ſeing he ſeems ſo, in his Diſpenſations, to favour them. And this he inlarges by another expreſſion, Madneſs (ſaith he) is in their Heart, &c. Or (as the word Madneſs ſignifies) Boaſting, Pride, and Inſolency in their Sins take up their Hearts all along their Life.

And Laſtly, He ſhews what ſhall be the end of their courſe, after that (ſaith he) they go to the Dead, which is not ſimply to be underſtood of their going to the ſtate of the Dead, abſtracting from their future and eternal ſtate, ſeing that is common both to the Wicked and Godly: but the Death he ſpeaks of, is that which is the wages of Sin to the Wicked, that is temporal p. 423Death, puting a period to their Proſperity and ſinful courſes, and making them enter into Eternity of torment, which is the ſecond Death: And this is ſpoken to deterr them from their ſinful Courſes.

Hence Learn. 1. Theſe favourable and proſperous Diſpenſations, which wicked men meet with, and which they ſhould take for invitations to Repent for former abuſe of Gods goodneſs, and as engagements to his ſervice and obedience, who deals ſo liberally with them, are turned by them into occaſions of Sinning, made fewel to their Pride Hoſ. 13.6. and contempt of the threatnings, of the word, Pſal. 73.9. ſo do they heap upon themſelves by their abuſe of theſe things Wrath againſt the day of Wrath: For he ſpeaks mainly in reference to Wicked Mens abuſing this Diſpenſation, that they proſper as much, yea often more than the Godly, while he ſaith, There is an Evil among all things that are done under the Sun, that there is one Event &c. alſo the Hearts of the Sons of men are full of Evil, &c

2. Mens abuſing of outward ſucceſs and Proſperity to imbolden themſelves the more in Sinning againſt God, it common among all that are unrenewed, and is a moſt hainous crime, being a Sin againſt the goodneſs and long ſuffering of God, and the occaſion of many other Sins, for both the commonneſs and hainouſneſs of it, are imported in this expreſſion, There is an Evil among all things done under the Sun.

3. Though it be an ordinary deluſion among men, to think their Hearts good, were their way never ſo vile, yet not only are the Hearts of all men naturally altogether void of any thing that is good, and that is the cauſe why they abuſe to licentiouſneſs the goodneſs of God manifeſted in his Diſpenſations, but likwiſe the more of his Goodneſs they meet with, their Wickedneſs grows the more, their vitious habits, contempt of God, love to their Luſts hardneſs of Heart, and ſpiritual ſecurity grow upon them, for this may be either taken for the p. 424cauſe why they abuſe their Proſperity, to grow thereby Mad in their Sins, or for the effect of their abuſing of it: The hearts of the Sons of men are full of Evil.

4. As unrenewed men eſpecially in Proſperity do ordinarly go Mad in their Sins, violently proſecuting their Luſts, boaſting and Glorying in their ſinful ways, as if there were no account to be given thereof, as the word Madneſs ſignifies: So what ever uſe of their wit they may have to plot miſchief, to execute their purpoſes, and carry on their Plots cloſely, they are really Mad, incapable of any wholſome counſel deſtroying their own Souls, and taking pleaſure in ſo doing, like Mad Men: For (ſaith he) Madneſs is in their Heart.

5. While Men abuſe the Lords Diſpenſations, by flattering themſelves in their Sins, and perſwading themſelves of his love and favour, notwithſtanding of their Wickedneſs, becauſe they proſper; there is a ſpiritual diſtemper and Madneſs upon their Spirits: For it is mainly in reference to the miſ-judging of the Lords Diſpenſations, and making this wrong uſe of them, that he ſaith Madneſs is in their Heart.

6. Men void of Saving Grace never weary of their Mad and ſinful Courſes, while Life or Strength continues, after they have along their Life abuſed their proſperity by Pride, Inſolence, Oppreſſion and Slighting of God, even when Death draws near, they but grow yet more Mad in Sin, repining againſt God and his Providence, becauſe they cannot longer enjoy their ſinful Pleaſures, and ſo they carry their Sins to the very Gates of Death with them: For (ſaith he) Madneſs is in their Heart while they live, and after that they go to the Dead, he ſpeaks of their ſinful Courſes, as having an immediat connexion with their very Death.

7. As Temporal Death ſhall put an end to the ſinful Pleaſures of Wicked Men; ſo eternal Death ſhall then begin to ſeize upon them, whereof the Servants of Chriſt ſhould often put Mad Sinners in mind whether they will believe or not: p. 425For there is more in this laſt Expreſſion, than a ſimple minding Men of Natural Death which is common to all, And after that they go down to the Dead.

Ver. 4. For to him that it joined to all the Diving, there is hope: for a living Dog is better than a dead Lyon.

5. For the Living know that they ſhall dye: but the Dead know not any thing, neither have they any more a Reward, for the memory of them is forgotten.

6. Alſo their love and their hatred, and their envy is now periſhed; neither have they any more a portion for ever in any thing that is done under the Sun.

THe Preacher giveth here two Conſiderations ſerving to work the Hearts of the Godly to a cheerful Submiſſion under an hard Lot in the World, and to ſtir up all to uſe their Life, and the Comforts of it well, that ſo they may prepare for Death. The One is, That the meaneſt or moſt afflicted Life hath ſome Advantages with it, which being improven may make Men digeſt the Afflictions attending it. The Other is, That they who have the moſt proſperous ſtate in this World muſt part with all the Comforts of it at Death: And ſo the Words may be alſo looked upon, as containing the Reaſon of Mens madneſs in abuſing the Lord's Diſpenſations, as is expreſt in the former Words, namely their inconſideration of the Advantages of Life, and the neceſſity of parting with all the Comforts of it at Death.

In ſetting out the Firſt, he commends the ſtate of natural Life, while he ſaith, To him that is joined to all the Living, which is a kind of deſcription of any Living Man, and commendation of his ſtate. 1. From the Social temper which he ought to have, and the Advantage he hath thereby, There is hope, how ſad ſoever his Condition be, he may have hope that it may be better, or there is ground of hope to him, if he make p. 426uſe of his Life, that he may get all the troubles mitigate and ſanctified, and ſo may prepare for a better, and this he doth illuſtrat by a common Proverb, A living Dog is better than a dead Lyon, which is a Speech applicable to many Purpoſes, and according to the matter in hand, the meaning of it is, that a Living Man who hath the moſt abject and contemptible Life, (for ſuch a Man uſeth to be ſet out by the name of a Dog in Scripture, as 2 King. 8.13.) is Better, that is, he may be more uſeful for himſelf and others, than the Greateſt Man now being Dead. Here it would be conſidered for clearing of the following purpoſe, that while he compares the Living and the Dead, and preferrs the Former to the Latter, he doth not ſpeak of the Dead conſidered as to their future Eternal State, for ſo they are beyond all compariſon, either better or worſe, but abſtracting from that, conſiders them ſimply as by Death deprived of Natural Life, and the Advantages thereof. 2. The Second Thing that commends Life is, That the Living know that they ſhall Die: That which none can be altogether ignorant of, who have the uſe of Reaſon, and which all ſhould actually conſider, he ſpeaks of as agreeing to all, and this is a great Advantage if it be improven, that Men knowing this, may while they have opportunity prepare for Death, looſe their Hearts from their earthly Enjoyments, from which Death at laſt will ſeparat them, uſe their Allowance cheerfully for their incouragement in God's Service, and comforting of themſelves againſt the Afflictions of their Life, which is the Scope.

Now in oppoſition to theſe Advantages of Life, he comes in the next place to point out the Diſadvantages of the ſtate of the Dead conſidered as hath been formerly expreſt, and only mentions ſuch as point out the privation of Natural Comforts, becauſe theſe will weigh more with Men who ſeek their Happineſs in this Life, than if he ſhould tell them of the Torments of Hell, or ſeparation from God's Favour. The Firſt is, That the Dead know not any thing, to wit, of the eſtate of Affairs here, p. 427As for Example, how it fares with their Relations, and the purchaſe they made in the World, and ſo he doth not deny the Beeing of the Soul after ſeparation from the Body, nor conſequently the eſſential properties of it, ſuch as the exerciſe of Reaſon, and the like. 2. They have no more a Reward, he ſpeaks not of the future Reward of their Wel-doing and Evil-doing, which certainly abides both Good and Bad, Mat. 25.46. but of the temporal Fruit of their Labour and Pains which they have taken in this World, at Death they have an end of that. 3. The memory of them is forgotten, to wit, among Men on Earth, which is a reaſon of the former; they placed ſome Happineſs in perpetuating their Fame and Memory; therefore they are much forgotten, and ſo loſe that Reward they looked for. 4. Their Love, Envy, and Hatred are periſhed, which is not to be underſtood as if theſe Paſſions and Affections of the Soul, were extinguiſhed at Death; the Soul after that retaining its own Nature, and doubtleſs there is perfect Love which caſts out all Fear in the Souls of Juſt Men made perfect; and there is alſo in the Souls of the Damned, Hatred and Envy againſt God and good Men, and againſt one another: but he means that theſe Paſſions and Affections of the Soul are at Death gone as to the exerciſe of them upon things in the Earth, which they are ſpent upon while Men live here. And becauſe it were long to reckon out all particulars of this ſort, he cloſes with a general, Neither have they any more a Portion of any thing that is done under the Sun, which alſo explains the former, that he denies their Knowledge, their Reward, their Memory and their Affections, only in reference to things under the Sun, they have no more to do with theſe things. All which Conſiderations may wean Mens Hearts from this Earth, and may make the Godly content with a ſmall meaſure of theſe things, ſeing they that have moſt of them, muſt after a little time part with them, and never enjoy them any more.

p. 428Hence Learn 1. Every Living Man ſhould aſſociat himſelf with others, not in Evil, but to receive Good from others, and to communicat Good to them: For thus he deſcribes every Living Man, he that is Joined to the Living.

2 How hard ſoever any Mans Condition may be in this World, ſo long as God continues Life with him, he ſhould not altogether caſt away his Confidence, nor loſe his Hope, but that there may be a Mitigation or Out-gate; nor ſhould any quite hopes of others, nor labour to break off their hopes, but that their Condition may be better, while God continues Life: For, ſaith the Wiſe Man, To him that is joined to all the Living there is hope.

3 Even this, that there is ſome ground of Hope for every Living Man, that there may be a Mitigation of an hard Condition, and an out-gate from it, and that there is a poſſibility of Enſuring a better Life, ſhould make Men cheerfully ſubmiſſive to the worſt Condition that God's Providence carves out to them, Wherefore ſhould a Living Man complain of his Lot, ſeing to him that is joined to all the Living, there is hope.

4. Neceſſary Truths may be illuſtrat by ſome pertinent Proverb, or Similitude commonly uſed among Men, that thereby the Mind may be for a little ſo diverted from the ſerious purpoſe, to think of another more common, which hath ſome reſemblance with it, and repreſents it of new to the mind, that it may ſhortly turn again recreated to the conſideration of it. For here Solomon makes uſe of a Proverb, which ſeems to have no farther Miſtery in it, than to commend Life, though it be mean and afflicted, as deſirable, and ſo to be made uſe of for making ſure a better, A living Dog it better than a dead Lyon.

5. They that are in the moſt abject, and deſpicable condition in the World, ſhould eſteem their life, a deſirable Bleſſing of God, ſeing while they have it, they may have ground of hope, to do yet farther ſervice to God, to attain to a better p. 429condition, and eſpecially to prepare for, and make ſure to themſelves a better Life, therefore doth he commend Life by ſuch a proverb as is applicable to the moſt baſe and contemptible Life, that any can have in the World, a living Dog is better than a dead Lyon.

6. The main buſineſs of our Life, and the ſpecial uſe we ſhould make of it, is to mind Death, and prepare for it, yea it ſhould ſweeten our Life (though many ways miſerable) to us that we know we muſt Die, and have opportunity of preparing for Death: For however moſt mens diſpoſition and carriage be, as if they did not know that they were to Die, but rather as if they were perſwaded, that they ſhould live here eternally, yet becauſe it is ſo unſutable for mortal men not to mind Death, and prepare for it, he ſpeaks of it as a thing granted that all know it, and as an advantage and commendation of Life, that they know ſo much, and have time in their life to conſider it, for the living know that they ſhall Die.

7. Though Souls departed have undoubtedly the exerciſe of reaſon, the damned to increaſe their Torment Luk. 16.27. and the Glorified to increaſe their Bleſſedneſs Heb. 12.23. Yet all of them are without the knowledge of the things of this life wherein Worldly men ſeek their Happineſs, as how their affairs are managed, how it fares with their Friends and Relations on Earth; The damned are ſo taken up with aggravating their guilt, and with thoughts of their Torment; and the Spirits of Juſt men made perfect are ſo taken up with the Praiſes of their Redeemer, that they conſider nothing of things here below, whence it follows clearly that they cannot be our Interceſſours, For the Dead know not any thing.

8. Though there be no queſtion of a Glorious Reward of weldoing after this Life, Rev. 13.14 Nor of a juſt recompenſe of mens Wickedneſs Rom. 2.6. yet Death puts an end to all theſe things which Worldly men take for a Reward of their pain… in this p. 430life, ſuch as Earthly pleaſures, Credit, Riches, and the like: For, in this ſenſe Men, after Death have no more any Reward.

9, Though it be incident both to good and bad to be forgotten among Men, yet it is a peculiar puniſhment to the Wicked, that after Death they ſhall not be remembred by the Godly but with deteſtation Prov. 10.7. Nor ſhall the Lord ever think on them to give them any comfort or eaſe. Luk, 16.25. For this is ſpoken with a ſpecial eye to the Wicked as vexing to them, that they muſt want theſe things they value ſo much. The Memory of them is forgotten

10. As wicked men carry their ſinful paſſions and delights, namely their inordinate love to the World, their hatred of God, his people and ways, to the very gates of Death with them, and can carry the ſame no farther as to any effects which theſe may have here, ſo the conſideration of the periſhing of theſe at Death ſhould abate and moderate their Affection to things Earthly, reſtrain their Hatred and envy at the Godly, and ſhould alſo make the Godly not value much their favour, nor fear their hatred or envy, but cheerfully ſubmit to want the one, and be the object of the other, conſidering that after a little time this will be truly ſaid of them, Alſo their Love, and Hatred, and their Envy, is now periſhed.

11. They that humbly and ſeriouſly ſtudy the Scripture will ſtill find a key beſide the darkeſt place, to open up the meaning thereof, ſo far as may be profitable; and ſomething in the boſome of theſe places which are moſt obnoxious to miſtakes, to guard againſt theſe: For leaſt Solomons words may be thought to ſavour of denying the immortality of the Soul, while he ſaith, at Death mens Love and Hatred are periſhed, he explains himſelf in this laſt expreſſion, and maks clear that he ſpeaks of theſe paſſions and affections only in reference to things upon the Earth, Neither have they any more a Portion for ever of … thing that is done under the Sun.

12. Men that ſeek their Happineſs in this Earth do put the p. 431thoughts of Death ſo far from them, and are ſo little ſerious in conſidering their latter end, that Chriſts Miniſters had need to inſiſt much in repreſenting to them, the neceſſity of their parting with their Earthly Enjoyments, whereupon they ſpend their ſpirits; Therefore doth the Spirit of God direct the divine Preacher to give ſo many inſtances of theſe things whereof Death will deprive them, The Dead know not any thing, their memory is forgotten, their Love, Hatred, and Envy are periſhed: and after theſe, leads them to think upon the loſs of all their outward injoyments, while he ſaith, Neither have they any more a Portion of any thing that is done under the Sun.

13. It is Wiſdom in the Miniſters of Chriſt to make choiſe of ſuch Aguments to commend truth and duty to their Hearers, as may be moſt prevalent with them for that end, and to inſiſt moſt upon theſe, tho' there be others more weighty, and of greater force, as to the inferring of the point intended: For, Solomons main ſcope being to wean mens Hearts from ſeeking Happineſs in the Earth, to ſtir them up to uſe life well, and to prepare for Death, he doth not deſcribe the Torments which the Wicked feel in Hell, nor the Joyes of Heaven which they loſe, but becauſe they think it a Hell great enough to be deprived of theſe Earthly Comforts wherein they placed their Heaven in this life; Therefore he inſiſts upon theſe, They know not any thing, their memory is forgotten, their Love, Hatred and Envy are now periſhed, neither have they any more a Portion of any thing that is done under the Sun,

Ver. 7. Go thy way eat thy bread with Joy, and drink thy Wine with a merry heart, for God now accepteth thy works.

8. Let thy Garments be always white; and let thy head lake no Oyntment.

9. Live joyfully with the Wife whom thou loveſt all the days of the life of thy vanity which he hath given thee under the Sun, all the days of thy vanity: For p. 432that is thy Portion in this life, and in thy labour which thou takest under the Sun.

THe Preacher here preſcribes a remedy for that diſcouragement and vexation of Spirit which is ordinarily incident to the Godly, upon the conſideration of their hard lot in the World, and particularly, the equality of events formerly mentioned: And that is the holy and cheerful uſe of outward comforts upon ſpiritual grounds, that ſo this life may be in ſome meaſure ſweetned to them. And this cheerful fruition of the Lords allowance, he preſſeth in ſeveral inſtances, and by ſeveral Arguments.

The firſt inſtance is, that men ſhould eat their Bread with Joy, and drink their Wine with a merry Heart, in which words he doth not excite to ſenſuality, or exceſs of carnal Pleaſures, but to the ſober holy, and cheerful uſe of that meaſure of the Creatures, which is appointed for ſtrengthening and refreſhing nature in Gods ſervice, and which is ſutable to every mans rank and condition And ſo it is the ſame in ſubſtance with that which is ſpoken of the primitive Chriſtians, that they did eat their Meat with gladneſs, and ſingleneſs of Heart Praiſing God, &c. Act. 2.46, 47. And this appears by the firſt Reaſon whereby he preſſes this, which is a ground purely ſpiritual: For (ſaith he) God now accepteth thy works, whereby it is clear that he ſpeaks to a reconciled perſon, who by theſe outward Bleſſings is encouraged in the duties of his calling, and is in ſome meaſure confident that God is well pleaſed with his ſincere pains in ſerving him, and upon that ground hath the more ſpiritual. Comfort in making uſe of outward Comforts.

The Next inſtance is in the matter of apparel, and the outward deportment of the Body, Let thy Garments be always white, whereby is meant no farther, but ſuch decency and comelineſs of Apparel (which may be in the uſe of the courſeſt cloathing) as every ones rank and condition permits, and may expreſs p. 433their ſpiritual Joy and cheerfulneſs even under their croſſes, and this he expreſſes in terms taken from the Cuſtoms that were uſed in theſe Countries at feſtivals or times of rejoicing Eſt. 8.15. And the ſame he holds forth in another expreſſion, and let thy Head …icke no Oyntment, whereby he doth not juſtify the laſcivious perſuming of the Body uſed by proud Gallants which is like Flowers ſpread upon Dead-Corps, their being often moſt of theſe Powders and Oyntments put upon the Head, where there is leaſt Grace or Honeſty in the Heart: But, only he preſſes the keeping comely of theſe parts of the Body eſpecially which are expoſed to the ſight of others, that ſo things Honest may be provided in the ſight of all Men; And this he expreſſeth alſo in terms taken from a Cuſtome among the Jew… of anointing the head in times of rejoicing, Joh. 12.3. From which they did abſtain in times of Humiliation Dan. 10.3.

The Third Inſtance is, Of the uſe of Conjugal Society, Live joyfully with the Wife whom thou loveſt, &c. he ſpeaks of honeſt and chaſt Love, which married Perſons have, and adds two farther Reaſons, The O… is, that the days of this Life are Vain, that is, ſubject to many Miſerits, and this he repeats twice, to make it take the deeper impreſſion, and to incite Men to Praiſe Him who hath allowed any thing to ſweeten ſo vain a Life, and to keep them mindful of it in the midſt of the greateſt plenty of theſe outward Enjoyments. The Other Reaſon is, that this comfortable Enjoyment of outward Bleſſings, is a temporary Portion carved out for incouragement to the Godly, who have better things in another Life to look for, and therefore no Diſcouragements ſhould hinder them from taking the comfortable uſe of his Allowance.

Hence Learn 1. Of all Men in the World the Godly may moſt freely and cheerfully uſe that meaſure of the Creature Comforts, which the Lord beſtows upon them, they only having the ſanctified uſe of theſe things, Tit. 1.15. ſo that it is a groundleſs prejudice which Carnal Minds have againſt Religion, p. 434and the exerciſe of Piety, as if they did foſter Melancholy. For to the Godly Man is this ſpoken, Go thy way, e… thy Bread with Joy, and drink thy Wine with a merry Heart, for God accepteth, &c.

2. Although the Godly have grounds of Rejoicing, which are of a higher nature than the beſt of outward Comforts, even their Juſtification, and Peace with God, Rom. 5.1. &c. which are able to cheer their Hearts, when theſe Creature Comforts are wanting, or not comfortable, Hab. 3.17.18. yet when the Lord lays thoſe things to their Hand, they ought to uſe them with freedom and cheerfulneſs, and in obedience to His Command, as a Remedy againſt their Diſcouragement, and a Diverſion from ſuch ſad Thoughts as ſpend their Spirits, and marr their Joy in His Service; that their Natural Spirits being refreſhed by thoſe things, they may bear their Croſſes with the more courage a Por ſuppoſing always that which he expreſſeth afterward, that Man's Life is Vain, or ſubject to many Miſeries, he preſcribes this as a Remedy againſt the Diſcouragement which may ariſe therefrom, Go thy way, eat thy Bread with Joy, and drink thy Wine with a merry Heart. &c.

3. As the Godly are ready to exceed, upon the one Hand, in the uſe of their lawful Comforts, and ſo have need of a Bridle to keep them from going beyond the bounds of Sobriety and Moderation Luk. 21.34. So are they prone upon the other Hand to deny themſelves the benefit of theſe things which the Lord's Bounty doth allow upon them, either thrô exceſs of Grief and Fear, or misbelieving Apprehenſions that nothing is allowed upon them, Job. 33.20. Pſ. 107.18. or from Scruples of Conſcience, ariſing from their ignorance of their Chriſtian Liberty, Rom. 14.2. &c. ſo that they have need of a Spurr to make them uſe with Freedom and Cheerfulneſs of Spirit, their allowance of outward Comforts: therefore doth the Spirit of the Lord excite the Godly who are wreſtling thrô the Miſeries of this Life, to take cheerfully their allowed Comforts by p. 435this Exhortation, Go thy way, eat thy Bread with Joy, and drink thy Wine with a merry Heart, &c.

4. Although the beſt performance of the Beſt on Earth be imperfect, and ſo unworthy in it ſelf to be accepted, Iſa. 64.6. yet theſe Performances which are atchieved by a perſon reconciled to God, Prov. 15.8. in obedience to His Command, 1 Sam. 15.22. in His Strength, Pſ. 71.16. for His Glory, 1 Cor. 10.31. and have the perfume of Chriſt's Merits upon them, Rev. 8.3. theſe are acceptable and wel-pleaſing to Him, as if they were perfect. For ſo much is imported in this Reaſon, God now accepteth, or (as the Word ſignifies) delighteth in thy work.

5. The Godly may not only be enabled to do what may be acceptable to God, but they may attain to the knowledge of this, that their Performances are acceptable to Him, while they are elevated beyond the Sphere of their Natural Abilities, and ordinary Temper, to act Holily from ſuch Principles, and for ſuch Ends as were expreſt in the former Doctrine, and have the Lord's Spirit teſtifying his acceptance of their Works by giving them Peace, and Joy in Himſelf. Heb. 11.4. For this Reaſon could not have force, except a Godly Man might know that God accepteth his Works.

6. The main thing that makes true Cheerfulneſs in the uſe of common Comforts, is God evidencing His acceptance of our Performances, it is but a poor Comfort that Men accept and approve of our Works, if we have not ground to think that God doth ſo alſo, but if we have this, then we may have much Comfort and Sweetneſs in all our Enjoyments: For he gives this as a Reaſon why Man ſhould eat his Bread with Joy, &c. Becauſe (ſaith he) God now accepteth thy work.

7. Men in an unreconciled eſtate if they were ſenſible of their own Condition, could not take Comfort in any thing that they enjoy, they would Eat their Bread with ſorrow, and drink their Wine with aſtoniſhment, ſeing God is angry with the… p. 436every day, Pſ. 7.11. and that even their beſt Works are an Abomination to him. Prov. 15.8. For this is given as a ground of that cheerful uſe of the Creatures which is peculiar to the Godly, God now accepteth thy works.

8. Though prodigality in Apparel, manifeſted in Mens affecting ſtrange Faſhions, Zeph. 1.8 and beſtowing exceſſive coſt and pains upon it, be a Sin deteſtable to God, 1 Pet. 3.3. yet it is not only ſutable for Chriſtians, but it is their duty To provide for things honest in the ſight of all Men, even in the matter of their Apparel, ſo far as their Rank, and the Lord's Diſpenſations with them permit; they who have the ſhame of their Nakedneſs covered with the white Linnen of Chriſt's Righteouſneſs, and their Souls adorned with His Grace, may with greateſt freedom and peace put on their outward Cloathing, and may wear the ſame with cheerfulneſs, how courſe and mean ſoever it be: For to thoſe Solomon here ſpeaks, Let thy Garments be always white.

9. Although the Lord's People in ſome caſes, as in times of Perſecution, or when their Corruptions are like to prevail againſt them, are bound to keep their Bodies in ſubjection, 1 Cor. 9.27. yet when the Lord is more favourable to them, and he is teſtifying his acceptance of their Works, they ought to ſignifie their Joy and Cheerfulneſs by their reſpect to their outward Man, in ſuch a manner as is decent and uſual in the places where they live. For it is mainly in reference to times of favourable Diſpenſations, and when God decepts the works of his People, that Solomon preſſeth here a cheerful Deportment, which is a Moral Duty recommended in ceremonial Terms, ſutable to the cuſtom of the times wherein he lived. Let thy Head lack no Oyntment.

10. As there are peculiar Comforts attending Conjugal Society, for compenſing the many troubles which are incident …o that eſtate, 1 Cor. 7.28. So it is the Duty of married Perſons, not only to Cohabite, but alſo to carry themſelves cheerfully p. 437one toward another, and eſpecially the Husband ſhould be exemplary in this, to prevent that Diſcouragement which the weaker Veſſel is apt to fall into. Therefore Solomon here preſſes upon the Husband, that which is alſo proportionally the Duty of the Wife, Live joyfully with the Wife whom thou loveſt.

11. The Love of the Husband to the Wife, and conſequently of her to him, is ſo ſutable to the Light of Nature, and ſo expreſly commanded in the Word of God, that there ſhould not be great need to preſs it much upon any Chriſtian, that hath any thing of the Knowledge or Fear of God: For Solomon here ſuppoſes, and takes for granted, that Love is not wanting, only he preſſes the effect or proof of it, cheerful converſing together, Live joyfully with the Wife whom thou loveſt,

12. There is no time of Life wherein this Duty of Love, and cheerful converſing together, doth not oblige married Perſons, eſpecially the Husband, who ſhould preceed in it, neither Age, Infirmity, decay of Beauty, Strength, nor the want of any other thing, which poſſibly was the firſt attractive of his Affection, ſhould marr his Love, and cheerful converſing with his Wife in the Fear of the Lord. Therefore (ſaith he) Live joyfully with the Wife whom thou louest, all the days of the life of thy Vanity.

13. As Men in the midſt of their moſt comfortable Injoyments which they have in this World, ſhould have frequent thoughts of the ſhortneſs of their Life, and the Comforts of it, that ſo they may uſe theſe things as if they uſed them not, and as being ſhortly to leave them: So the conſideration of the Vanity and Shortneſs of their Life, and of the Miſeries incident to it, though it ſhould not provoke them to exceſs of ſenſual Delights, as it doth Epicures, 1 Cor. 15.32. yet it ſhould incite them to a more cheerful uſe of theſe Comforts, that ſeing their time is ſhort, they may have the more ſtrength and encouragement to ſerve the Lord cheerfully: For while Solomon is preſſing upon Men a cheerful and free uſe of outward p. 438Comforts, he minds them twice of the Vanity of their Life, which, in the midſt of theſe things, they are ready to forget, and makes the ſame a Reaſon preſſing the cheerful uſe of their Allowance, All the days of the life of thy Vanity which he hath given thee under the Sun, all the days of thy Vanity.

14. When we think upon the Vanity of this Life, we ſhould conſider the ſame as carved out to us by the Lord to humble us in the ſenſe of our Sinfulneſs, to w…an our Hearts from it, and make us the more thankful for any Comfort we have in it: For ſpeaking of Man's Vain Days, he calls them, The Days which God hath given.

15. Though the Children of the Lord ſhould think the beſt of their earthly Enjoyments unworthy to be their ſatisfying Portion, Pſ. 73.25, 26. and ſhould eſteem them all miſerable who have no better, Pſ, 17.14. yet are they to look upon their outward Comforts, ſuch as Meat, Drink, Cloathing, and any comfortable Society with thoſe of their Relations, as a ſufficient temporary Reward of all their lawful pains about things worldly, they ſhould thank God that ſuffers not even their Labour of that ſort to go unrewarded, and ſhould not repine, or marr their own Comfort by Diſcontentment, becauſe they have not a greater meaſure of theſe things: For this is the laſt Reaſon of the Cheerfulneſs which he preſſes, That is thy Portion (not their beſt, but their temporal Portion, or Reward of their Pains in the duties of their lawful Callings) in this Life, and in thy labour which thou takeſt under the Sun.

Ver. 10. Whatſoever thy Hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wiſdom in the Grave, whither thou goeſt.

THe Preacher giveth here a ſecond Direction for making the Life of the Godly comfortable unto them, and for p. 439their right improving of the Comforts of it mentioned in the former, namely, that Men ſhould vigourouſly proſecute the duties of their Calling in the due ſeaſon thereof, Whatſoever thy Hand finds to do, (ſaith he) do is with thy might. He doth not hereby proclaim Licence to Men to do any thing that is in their power, ſeing Men have often power and opportunity to act the greateſt Impieties, Mic. 2.1. But the meaning is, that the outmoſt of that Ability which God gives, eſpecially the ſtrength and comfort which is received by the uſe of his Benefits, ſhould be put forth in the vigorous going about of the Duties of our particular Stations, in the ſeaſon and opportunity thereof. And this he preſſeth by a Reaſon, For there is no work, nor device, nor knowledge, nor wiſdom in the Grave. &c. which is not to be underſtood as if there were an end of Men at Death, as there is of the Beaſts, but the meaning is, that in the ſtate of ſeparation of the Soul from the Body, there is no ploting, nor acting for the Honour of God, or promoving of our own Happineſs, as now there is: And ſeing every Man is Posting (as the laſt Word in the Verſe ſignifies) toward that State, therefore he ſhould improve all his Strength, and the Comforts of this Life, for incouragement in his Duty.

Hence Learn 1. The Lord's Liberality to Man, manifeſted in the variety of the outward Comforts of this Life, ſhould be improven for making him ſerious and diligent in the duties of his Calling, watching every opportunity thereof, and laying out all the ſtrength and cheerfulneſs of Spirit, which he hath acquired by the good things of God, in doing him Service, elſe his Table is a Snare to him, and his Comforts are turned into Curſes: For this is inferred upon the former large Allowance of God, which he preſt Men to make uſe of cheerfully, Whatſoever thy Hand findeth to do, do it with thy might.

2. Men have often both opportunity and power of doing Good, which they thrô neglect and careleſneſs are ready to let ſlip, which is a very bad return to God for his Liberality: p. 440Therefore the Spirit of God finds it neceſſary to ſtirr Men up to take hold of every opportunity of Duty, as a proof of their thankfulneſs to God for his Bounty, Whatſoever thy Hand finds to do, do it, &c.

3. The outmoſt of our Ability is to be ſhewn in the diſcharge of every commanded Duty, conſidering what is the hazard of negligent doing the Work of the Lord, Jer. 42.10. and that the more Fervent, Serious and Vigorous we are in walking in the Ways of the Lord, the more our Strength will grow, Prov. 10, 29. Therefore (ſaith he) Do it with thy might.

4. As the opportunity of theſe Duties whereby we Honour God, and promove our own and others Salvation, is confined within the bounds of this Life; ſo the conſideration hereof ſhould make Men ſharpen their Wit in Ploting ways of Honouring God, and doing good to their own Souls and others, and put forth the outmoſt of their Abilities for theſe Ends: For he gives this as a Reaſon of Mens ſeriouſneſs and diligence in their Duty, while they have opportunity. That, There is no work, nor device, nor knowledge, nor Wiſdom in the Grave.

5. Every Man is in a continual Journey towards his long Home, whether he walk or reſt, he is ſtill Posting thither, and ſhould ſo look upon himſelf, and thereby be moved to imploy his time and ſtrength to the outmoſt, in Honouring God, and working out his own Salvation in Fear and Trembling. For ſo he ſpeaks of every Man, as in a conſtant motion toward his Grave, There is no work, nor device, &c. in the Grave; whither thou goeſt, or (as the Word may be Tranſlated) whither thou haſteth.

Ver. 11. I returned and ſaw under the Sun, that the Race is not to the Swift, nor the Battle to the Strong, neither yet Bread to the Wiſe, nor yet Riches to Men of Ʋnderſtanding, nor yet Favour to Men of Skill, but Time and Chance happeneth to them all.

p. 44112. For alſo Man knoweth not his time, as the Fiſhes that are taken in an evil Net, and as the Birds that are caught in the Snare: ſo are the Sons of Men ſnared in an evil time, when it falleth ſuddenly upon them.

LEſt Men may preſume too much of Succeſs in theſe Undertakings, which they ſet about with all their might, according to the direction in the former verſe, and meeting with diſappointment may be the more vexed; The Preacher doth in the Third place teach us humbly to depend upon God for ſucceſs, and to deny our own Abilities and preparations, which ſeem to promiſe it to us.

And this he ſets out First, by ſhewing how ſerious he was in the Obſervation of diſappointments frequent among Men, I returned and ſaw under the Sun, He ſpeaks of the motion of his mind in terms borrowed from the motions of the Body, he drew his thoughts a little from other conſiderations formerly mentioned, and applied them to the frequent diſappointments which men meet with in the carriage of their Affaires.

Next, He giveth five inſtances of theſe diſappointments which he had obſerved befalling men beſt fitted for ſucceſs, which inſtances though they have a truth very remarkable in themſelves, yet they are only to be looked upon as ſerving to lead us to all other things of that ſort, that by theſe moſt remarkable inſtances of mens diſappointments in their civil and common Affairs, we may be led to the truth he is upon as verified in things of a higher concernment, more immediatly relating to the Salvation of mens Souls, ſuch as the Apoſtle ſpeaks of while he ſaith, it is not of him that willeth, nor of him that runneth, but of God that ſheweth Mercy. Rom. 9.16. And again, neither is he that planteth, any thing, nor he that watereth, but God that giveth increaſe, 1 Cor. 3.7. nor are theſe inſtances to be taken as if the Race were Never to the ſwift, nor the Battel p. 442at any time to the ſtrong &c. ſeing experince ſhews the contrary, and Scripture alſo, John 20, 4. 2 Sam. 13.14. but the meaning is, that there are frequent proofs of theſe, that men with moſt promiſing qualifications fall ſhort of deſired ſucceſs, yea even of things neceſſary for the ſuſtenance of their natural life, ſo that often their witt cannot ſo much as get them bread, that ſo they may be taught Dependence upon a Superiour, overruling providence, which muſt concurr with a Bleſſing, elſe their greateſt endeavours, and promiſing appearances of ſucceſs, will fall ſhort of the deſired and intended effect.

Thirdly, He gives a twofold cauſe of theſe diſappointments. The One is without Man, to wit, the ſecret powerful providence of God, For (ſaith he) time and chance happeneth to them all, the Time here ſpoken of is the fitteſt opportunity for Mens Actions, which is fixed as the word ſignifies, in the decree and foreknowledge of God. And that which is called Chance happening to men, is not be taken as if any thing fell out which is not foreſeen and foreordained by the Lord, but he ſpeaks of theſe occurrences of providence which (as the word tranſlated elſewhere 1 King. 5.4) touch men, or Beat upon them (as the word ſignifies) and ſo may mind them of a Superiour hand overruling them, and their actions: Now this as a cauſe of diſappointment is not to be underſtood as if men were therefore diſappointed, becauſe God hath predetermined events and the time of them, but becauſe Men do not acknowledge and humbly depend upon him who hath fixed all Events and the ſeaſons of them, that they might know their Duty, and the ſeaſon thereof, as the following words make clear, therefore they are diſappointed. The Second Cauſe is within Man, and that is his ignorance of the fit ſeaſon of his acting which he might know by conſulting the word and Spirit of God, but he neglecting this, fights and runs, and Enterpriſes many things out of the due ſeaſon, and ſo finds no ſucceſs.

Fourthly, He doth illuſtrat the ſad conſequences of men not p. 443conſidering the time, and not depending upon God in their Actings, by two ſimilituds, of Birds and Fiſhes, whoſe ſimplicity eaſily inſnares them, and applyes the ſame to men who are ſurprized by ſad occurrences of providence, for want of humble dependence upon God, and for acting out of the due ſeaſon thereof.

From this purpoſe we may Learn, 1. Experimental knowledge is not attained but by frequent and ſerious obſerving of the various Events that fall out under the Sun, and conſidering of the cauſes and conſequences of them: For ſo did Solomon attain to this knowledge. I returned (ſaith he) and ſaw under the Sun, &c.

2. When Men have their hearts applyed to their work and have qualifications for it, which may probably produce the deſired effect, they are then very apt to forget dependence upon God, to promiſe to themſelves certain ſucceſs of their undertakings, and never to look higher than ſecond Cauſes, the qualifications and means which they have: For having exhorted in the former words to follow duty vigorouſly, he meets here with men who having done ſo as they think, are promiſing ſucceſs to themſelves without dependence upon Gods providence, and ſees it fitting to mind them that they may look for diſappointment, The Race is not to the Swift, nor the Battel to the Strong, &c.

3. Men may be qualified with theſe things that are moſt promiſing of ſucceſs, and may imploy all their ſtrength for attaining it, and yet be diſappointed, while the Lord withholds his aſſiſtance, to correct them for want of Dependence upon, and acknowledgement of him, and to convince them that their ways are not in their own hand: For this is it which Solomon ſaith he obſerved, and holds out as uſeful to teach all men Self-denyal in reference to their preparations and qualifications for their undertakings, and humble Dependance upon God for his p. 444concurrence with them; The Race is not to the Swift, nor the Battel to the Strong, nor Bread to the Wiſe. &c.

4. The Lord exerciſeth men to whom he hath given the beſt qualifications for their undertakings, with variety of diſappointments, ſometimes in matters of greater concernment ſometimes in leſſer, he will let them ſee that not only their ſtrength cannot gain the day, or the victory in Battel, but all their wit cannot gain them a morſel of Bread, nor can all their skill gain them any reſpect in the World when his providence doth not favour them, Therefore doth he inſtance many diſappointments, and theſe in greater and leſſer matters, The Race is not to the Swift, nor the Battel to the Strong, nor Bread to the Wiſe, &c.

5. The diſappointments which we obſerve men of greateſt activity and beſt qualification for their undertakings, do meet with, ſhould not weaken the hands of thoſe who have leſs ſtrength, and ſewer qualifications in following their Duty, men ſhould eſteem themſelves ſucceſsful, if they be inabled for their Duty, and ſhould comfort themſelves in this, that their obedience ſhall be rewarded, though not with preſent ſucceſs, yet with Gods approbation, and reward afterward: For after he hath in the former verſe exhorted men to ſet to their duty with all their might be it leſs or more, he gives here ſeveral inſtances of ſeveral diſappointments incident to Men who have moſt ſtrength and other qualifications moſt promiſing of ſucceſs, that they who want theſe, which others have had who yet have been diſappointed, may not deſert their duty, but may learn the more humble dependence upon God, The Race is not to the Swift, nor the Battel to the Strong, &c.

6. Though none have ground to expect ſucceſs, who uſe not the outmoſt of lawful Diligence, and are not in ſome meaſure qualified for their undertakings, yet often it falls out that theſe who have greateſt ſucceſs are far inferiour to others, for theſe qualifications which ſeem moſt to promiſe the ſame: And this is ſo ordered by the Lord that none of his people may deſert p. 445any duty he calls them to, how ſmall appearance of ſucceſs ſo ever they have, the Slow muſt run the Race that he hath ſet before them, and the Weak muſt to the warefare which he calls them to, in hope of ſucceſs, though they be not qualified as they ought; For while he ſaith, The Race is not to the Swift, nor the Battel to the Strong, &c. He doth import, that the Race is ſometimes to the Slow, and the victory to the Weak &c. eſpecially if they follow Duty honeſtly, and with all their might according to the former direction.

7. The ſucceſs of Mens Enterprizes is not to be attributed to the qualifications that fit them for theſe, but to the favourable concurrence of divine Providence: For therefore Solomon doth inſtance the diſappointments of thoſe who have had the beſt qualifications, that when the Swift get the Race, and the Strong carry the day in Battel &c. They may attribute their ſucceſs to divine concurrence, The Race is not to the Swift, nor the Battel to the Strong.

8. The Lord hath all Events carved out, and the very Minute wherein they are to fall out, fixed in his eternal decree, and no mans power or wit, can alter any of theſe, For (ſaith he) Time and Chance (whereby are meant all Events, and the Minute of their falling out) happen to them all, or, as the word is, touches them all, namely as he hath Foreordained.

9. The conſideration of a providence predetermining what ſhall be, and in what ſeaſon, ſhould not marr us in our Duty, but teach us humble Dependence upon, and acknowledgment of him who hath all in his hand, without which not only are diſappointments frequent, but in diſpleaſure alſo, for this is a reaſon of mans diſappointment, not ſimply (as was explained before) but becauſe he doth not depend upon and acknowledge God, who would either time his indeavours, ſo as they ſhould tryſt with his time ſet for ſucceſs, or otherwiſe would ſanctify the diſappointments which he hath appointed him to meet with, Time and Chance happeneth to all, Man alſo knows not his time.

p. 44610. Beſide the qualifications which are fitting for attaining to ſuch and ſuch effects, as Swiftneſs for the Race, and Strength for the war, &c. there is alſo neceſſary a right diſcerning of the opportunity fit for theſe undertakings, which by the ſanctified Exerciſe of humane prudence, following the general rules of the word, may be in ſuch meaſure attained to as men may have peace, and confidence of acceptation: And it is mens not ſtudying to know theſe times even ſo far as they may be known which is often the cauſe of their Diſappointment, and running themſelves in many Snares: For it is here given as another cauſe of theſe Diſappointments formerly mentioned, and of the Snares and Inconveniencies ſpoken of afterward, Man alſo knows not his time.

11. Even thoſe who have all other Advantages for attaining to Succeſs, if they want humble dependence upon God's Providence, and do not ſeek, his Direction to Time their Actions right, they cannot but expect to be ſurprized with Snares, ſeing they conſider not that there is a Supreme Providence over them, as the Birds and Fiſhes conſider not that there is a wiſer Creature than themſelves to enſnare them, they are often moſt ſecure when the Hazard is neareſt, as the Birds or Fiſhes are, and have greateſt hopes of Satisfaction, when they are neareſt their own ruine, and being taken in the Snare by Providence, are held the faſter the more they wreſtle to get out, till they learn to acknowledge and ſubmit to the Lord. For ſo much is imported in theſe Similitudes, As the Fiſhes that are taken in an evil Net, and as the Birds that are in the Snares, ſo are the Sons of Men enſnared in an evil Time, when it cometh ſuddenly upon them.

12. Men that walk not with dependence upon God, laying their account for all Hazards and Trials, wherewith they may be exerciſed, and reſolving to ſubmit to all Inconveniencies, are ſtill ſurprized with all their Croſſes; And times of Diſappointment which prove good to the Godly, prove evil Times p. 447to them, So are the Sons of Men ſnared in an evil Time, when it falleth ſuddenly upon them.

Ver. 13. This Wiſdom have I ſeen alſo under the Sun, and it ſeemed great unto me.

14. There was a little City, and few Men within it, and there came a great King againſt it, and beſieged it, and built great Bulwarks against it.

15. Now there was found in it a poor wiſe Man, and he by his Wiſdom delivered the City, yet no Man remembred that ſame poor Man.

16. Then ſaid I, Wiſdom is better than Strength: nevertheleſs the poor Mans Wiſdom is deſpiſed, and his words are not heard.

HEre is a Fourth Direction for remedy of that Diſcouragement, which is incident to the Godly in trouble, without which the former cannot be rightly made uſe of, and that is the ſtudy of Heavenly Wiſdom: Without this our outward Comforts cannot be uſed aright, nor our diligence in Duty rightly put forth, nor can we know the time or ſeaſon of any Duty. And this Solomon holds out in a Parable, or ſuppoſed Hiſtory of the deliverance of a City from a very great Strait, by Wiſdom, when other means were wanting.

And in this Four Things are conſiderable, Firſt, the Wiſe Man's Preface to this Purpoſe, wherein he doth 1. Set down this effect of Wiſdom as experimentally known to him, This Wiſdom (ſaith he) have I ſeen, &c. It is not neceſſary hence to conclude, that the following Relation is any real Hiſtory, though there be no hazard in looking upon the Words, as relating to ſome particular paſſage which Solomon had obſerved, ſeing there was ſuch an one in his Fathers time, 2 Sam. 20.16- But it is ſufficient to think that he had obſerved ſeveral Paſſages in his time, wherein this effect of Wiſdom was verified. p. 4482. He ſets down the effect of his obſervation of this Wiſdom, it did beget in his Heart a very high eſteem of Wiſdom, it ſeemed great to me, ſaith he.

Next, He ſets down the ſuppoſed Hiſtory or Parable wherein this effect of Wiſdom did ſhine, and that is, of a little City, without Men or Means for defence of it, great Forces being raiſed againſt it, and many Aſſaults made, and yet one Man Poor and Mean as to other things, indued with this Wiſdom, was inſtrumental to deliver the City, which is not brought in to perſwade Men that every one indued with Heavenly Wiſdom, will be made inſtrumental in the like viſible Effects: But it is ſufficient to commend the ſtudy of it to all, that it hath both been ſometimes ſo bleſt, when other means have been wanting, and that if the Lord ſee a Delivery good for his People, the ſtudy of this Wiſdom is the beſt way to obtain it, and that it hath alwayes the like effect in a Spiritual Senſe, teaching them that are endued with it, the way of delivery from their Spiritual Enemies.

Thirdly, He doth in this ſame ſuppoſed Hiſtory hold forth, the Intertainment that the truly Wiſe may expect in the World though they ſhould be inſtrumental in bringing about the greateſt outward Mercies to worldly Men, and that is to be ſlighted. And no Man (ſaith he) Remembred the poor Man.

Fourthly, He doth hence draw Two uſeful Concluſions. 1. That Wiſdom is better than Strength, that is, it is ſometimes more bleſt for bringing about even outward Deliverance, when external Strength is wanting, than all the Strength in the World without this Wiſdom. 2. That if Men want other external things to recommend them to the World, they may reſolve to be ſlighted, and have their inward Qualifications, ſuch as Wiſdom, miſregarded by the moſt part of Men.

Hence Learn 1. The uſefulneſs and excellency of that Wiſdom which is from Above, is not only to be ſeen by the Reading and Hearing of the Word, but alſo by the obſervation of the Effects p. 44which the ſame is bleſt to produce, both to them that are indued with it, and to others, eſpecially the comfortable ſupport which comes by it under Straits, and the ſweet way of eſcape and outgate, even when Men want probable outward means of Safety and Delivery: For it is this experimental ſight of the excellency of this Wiſdom in the effect of it, whereof Solomon here ſpeaks, while he ſaith, This Wiſdom have I ſeen alſo.

2. The greater meaſure of true Wiſdom any have, the greater eſteem they have of it, not only in themſelves but in others, and even in theſe who are poor and mean, and having no other thing in the World to commend them, they magnify the appearances and effects of it where ever they ſee them: For Solomon who had a great meaſure of it prized it highly, even in a poor Man, This Wiſdom have I ſeen under the Sun, and it ſeemed great to me.

3. Where the Lord intends Delivery, he doth ſometimes in the depth of his Wiſdom, ſuffer ſuch Straits to come, as Ruine ſeems near and unavoidable, that men may learn to deny their own Wit and Power, 2 Cor. 1.9. and may eſteem the more of a Delivery when it is brought about. Pſ. 126.1. &c. For here in this ſuppoſed Hiſtory or Parable, There was a little City and few Men within it, and there came a great King and beſeiged it, and built great Bulwarks againſt it, whereby the Ruine of it was apparent, and yet Deliverance is a preparing, and working for it.

4. Thoſe who have no external means of Defence or Delivery equal to the power imployed againſt them, ought not to deſpair of a Delivery, nor think it impoſſible, but ſtill leave room to God to find out the way, though they do not ſee it; Neither ought thoſe whoſe external force and power do far exceed their Adverſaries, and have improven the ſame ſucceſsfully, even to the almoſt gaining of their point, promiſe certain ſucceſs to themſelves: For here The little City and few Men are preſerved, and the Great King who raiſed great Bulwarks againſt it, hath not the deſired ſucceſs: For the City is delivered.

p. 4505. The Lord doth often beſtow the moſt excellent Gifts of the Mind, upon thoſe who have leaſt of outward Gifts, ſuch as Riches, Honour, and the like, that all may know he doth not value theſe outward Qualifications, as he doth the inward, which the World undervalueth, and that theſe inward Gifts may be ſeen to be his, and freely beſtowed, when they are given to perſons who have ſo little of outward things that might help or encourage in the acquiring of them: For here in this City, There was found a poor Wiſe Man.

6. As the Lord doth ſometimes make the riſe of a Peoples Delivery to be from that Airth whence they leaſt expected it; ſo when he intends a Delivery to a Community where he hath ſome of his own, he doth ordinarily make ſome of thoſe inſtrumental in the bringing of it about, either by moving them to Pray for it, and ſo giving it in anſwer to their Prayers, Dan. 9.2, 3. &c. or by ſuggeſting to them the beſt Courſe for it, and bleſſing their Endeavours for obtaining of it, 2 Sam. 20.22. So that it ſhould be thought a great Advantage to have but one truly Godly Perſon in a Society, ſeing where any ſuch are, if a Delivery be poſſible, the Lord rather Honours them than others, to be inſtumental in bringing it about: For here The poor Man by his Wiſdom delivered the City.

7. Although the truly Godly be often little obliged to thoſe they live among, for any reſpect or encouragement they have from them, yet is it their Duty, and it is alſo their Diſpoſition, to imploy any Witt they have for the good of thoſe among whom they are, for preventing their ruine, that they may have time to Repent and reform their Ways: For this Poor Wiſe Man hath had little incouragement from his fellow Citizens, as appears by what is ſpoken of their After-carriage to him in this ſuppoſed Hiſtory, and yet he imploys his Witt for obtaining a Delivery to them, The poor Man by his Wiſdom delivered the City.

p. 4518. So little do worldly Men diſcern the Beauty of God's Grace in his People, ſo highly do they eſteem of outward things, Riches, Honour, and the like, and ſo great is their enmity againſt the Godly, that though they have taſted of the ſweet Fruits of their Wiſdom and other Perfections, they cannot but ſlight them, and the Godly muſt reſolve for ſuch a Lot, and learn to draw their incouragement from the Lord's Approbation of them for following of their Duty; For he forewarns here, that if a Godly Man do a good Turn to the ingrate World, he will readily get little Thanks for his pains, No Man remembred the poor Man.

9. It is not enough to remark the Paſſages of God's Providence which we behold, but we ought to learn ſomething from them that may be of general uſe to our ſelves and others, and to take opportunity according to our Calling, to communicat the ſame to others for their Good: For ſo doth Solomon here Comment upon the preſent Paſſage ſet forth in this Parable, and draws Concluſions from it for the uſe of the Church, Then ſaid I, Wiſdom is better than Strength.

10. Thoſe who are indued with true Wiſdom to know the Mind of God from his Word, and a right Carriage under Straits, though deprived of outward Means of Defence or Delivery from Straits, are in a much more deſirable Condition, than thoſe who have never ſo much external Strength without that Wiſdom: For they who have outward Strength without this Wiſdom, cannot but truſt in it, and ſo provoke the Lord either to Blaſt it, and make it ineffectual as to the obtaining of Delivery, or if they do obtain it, it be in Wrath to them, while as they who have this Wiſdom without that ſtrength, are thereby led to make uſe of the Strength of the Lord which is engaged to do for them in Straits, they are thereby kept from ſinful Courſes for Delivery, and made to ſubmit to Diſappointments, if God ſee it fit to exerciſe them therewith: For though this Commendation of Wiſdom may be true of common p. 452Humane Prudence, which ſometimes proves better than never ſo much outward ſtrength without it, yet it is ſafeſt to take it for a Commendation of the exerciſe of ſanctified Reaſon, which is nothing elſe but Saving Knowledge, applied (it may be) to the common matters of this Life, Wiſdom is better than Strength.

11. As it is a high Provocation of the Lord to look no higher than the Inſtruments of our Delivery, and to put them in God's place, Act. 14.13. So it is no leſs a Provocation to ſlight Inſtruments, and not (for his ſake) to honour and encourage the Perſon whom he honours to do us good, or to deſpiſe God's Gifts in them, becauſe they want outward Gifts: For in te…mony of the Lord's taking notice of their ſlighting the poor Man and his Wiſdom, it is twice ſet down, once in the Hiſtory, and again in Solomon's Obſervations upon it, No Man remembred the poor Man, and the poor Mans Wiſdom is deſpiſed.

12. That which makes the wholeſome Counſel and Advice of the Godly to be ſlighted by the Men of this World, is, their undervaluing of their Perſons, ſo as they give not a hearing to their words: If the worth and utility of what even ſome of the poorer ſort of them may hold out, were pondered, their Gifts would make way for them: For the latter Clauſe may be looked upon as the cauſe of the former, The poor Mans Wiſdom is deſpiſed, why? his words are not heard.

Ver. 17. The words of Wiſe Men are heard in quiet, more than the Cry of him that ruleth among Fools.

18. Wiſdom is better than weapons of war, but one Sinner destroyeth much good.

HAving ſhewn the uſefulneſs of Heavenly Wiſdom, and the bad Intertainment it hath in the World, under the former ſuppoſed Hiſtory. He doth here First incourage the Godly to be ready to communicat their Knowledge and Counſel p. 453for the good of others, by ſhewing that ſucceſs will not be always wanting, The words of the Wiſe (ſaith he) are heard in quiet, which may be underſtood 1. As pointing at the Lot of the Godly, who would communicat the truth to others, they muſt often deliver the ſame very quietly, they will not always get ſo publick a Hearing as the Truth deſerves, by reaſon of the corruption of Times, and wicked Humours of People. 2. It may be taken as holding out the qualification of them that would do good to others, and get a Hearing to the Truth; they muſt in a ſober and calm manner, without Clamour, Contention, or Oſtentation deliver it, and ſo God will get it a hearing with ſome. 3. It may be taken for a deſcription of the right diſpoſition of Hearers of the Truth, they muſt be of Quiet, Calm, Humble and Meek Spirits. Becauſe theſe do all agree, and the Speech is indefinit, it may be looked upon as comprehending them all, holding this in the general, that it is an encouragement to the Wiſe to communicat their Knowledge, by promiſing ſucceſs to them; for the Hebrews expreſs a Promiſe by way of Enunciation in the preſent time: And this Promiſe of Succeſs he illuſtrates, by comparing the ſame with that Succeſs which other Mens words have, even ſuppoſe them to be Rulers, while he ſaith, More than the Cry of him that ruleth among Fools, the oppoſition ſhews that the Ruler here ſpoken of is to be looked upon as deſtitute of this Saving Wiſdom, and ſo like his fooliſh Subjects among whom he Rules: So the meaning ſeems to be, that the Truth of God, or the meek Counſels of the Godly, however deſpiſed by the moſt part of Men, ſhall gain acceptance with peaceable and humble Souls, even when he ſame may not be avowed publickly, more than the moſt publick Edicts of wicked Rulers ſhall have with the generality of their fooliſh Subjects.

Next, That all may be moved to entertain the Counſel or Advice of the truly Wiſe, be they never ſo poor and mean in the World, he doth again commend Heavenly Wiſdom, as p. 454more uſeful, eſpecially in a Strait, to which the former ſuppoſed Hiſtory relates, than all external means of Defence without it: He did before preferr it to Strength, now to the Means or Instruments of War, which Strength makes uſe of, in ſo far as it teaches Men to depend upon God and make uſe of his Strength: and this he illuſtrates by pointing out the Dammage which one Sinner, or a few (for one is ſometimes put for a few) may bring to the whole Society where they are tolerat, as he ſhewed before, that one poor Wiſe Man, by whom is meant a Godly Man, delivered the City: So here that one Sinner, by whom is meant (as is clear by the oppoſition) any one deſtitute of Saving Knowledge, and a Ring-leader in Wickedneſs, may marr the Delivery of a whole Society from danger, and conſequently bring Ruine upon it, eſpecially when ſuch an one is Countenanced and Preferred: And this is alſo to be underſtood from the oppoſition of this one Sinner to the Poor Wiſe Man, who was Deſpiſed, Slighted, and his Words not regarded.

From this we may Learn 1. When the Truth of God cannot get a publick Hearing in the World, the Lord will get acceptance to it, and will be doing good by it in private Corners, and ſo will be ſtill propagating his Truth, as he did by his Apoſtles and Prophets in evil Times, when they might not avow themſelves; in which ſenſe this general Speech is verified, The words of the Wiſe are heard in quiet.

2. It is not a clamorous, hot, and violent way of preſſing even Truth it ſelf, that will gain Acceptance to it, nor will that way be ſtudied by them that are truly Wiſe, and deſire to ſpread the Truth, but rather it is that quiet and calm way of delivering of it, which Chriſt himſelf uſed, who did not ſtrive nor cry, nor cauſe his Voice to be heard in the Streets, that prevails moſt: The Lord will have it ſo, that the efficacy and fruit of ſpeaking the Truth, may be ſeen to be his ſecret power with it, and the Beauty and Equity of the thing p. 455ſpoken, rather than any thing it hath from the Speaker: For ſo may this alſo be taken, as pointing out the qualification neceſſary for the right way of delivering the Truth, The words of the Wiſe are heard in quiet.

3. Thoſe who are of Compoſed, Meek and Humble Spirits, ready to ſubmit to the Mind of God, when it is held forth, and not to gain-ſay it in their Hearts, when it ſpeaks moſt ſharpely againſt their Corruptions, thoſe are fit to receive the Truth of God, ſuch will hear it and profit by it, when others deny it a Hearing, and will take well with a ſavoury Counſel and Advice from others, were they never ſo poor and mean: For having ſaid before, that the poor Man's words were deſpiſed and not heard, to wit by the moſt part of Men, he adds this, that notwithſtanding, The words of the Wiſe are heard in quiet, namely by Quiet, Calm and Submiſſive Spirits.

4. When Men that have Rule over others do not hear the Truth of God themſelves, though ſpoken by the pooreſt and meaneſt Servants of his, and do not imploy their power to propagate the knowledge of it, and gain reſpect to it among their Subjects, but ſuffer them to remain ignorant of God, and ſo Fools indeed for any care or pains they take to make them wiſe, it is but juſt with God to make their moſt imperious and publick Commands have little reſpect with their Subjects, and leſs than they give to his Counſel coming from his deſpiſed Meſſengers, yea to raiſe up ſome to ſpeak againſt their wicked Edicts at leaſt in Quiet, when his Truth may not be avowed, and make thoſe to be better heard than wicked Rulers are: And ſo verify this, That the words of the Wiſe are heard in quiet, more than the cry of him that Ruleth among Fools.

5. So much are the Hearts of Men taken up with external Force and means of Defence, when they have them, and ſo hardly are they then made apprehenſive of the neceſſity of humble Dependence upon God for his Concurrence, which Heavenly Wiſdom teaches, that the Miniſters of Chriſt having to p. 456do with ſuch, had great need frequently to undervalue all their external Force without that Wiſdom, and to preferr the ſame to all external Means where it is wanting: Therefore Solomon having thus commended Wiſdom before, Ver. 16. he here commends it again in an Expreſſion near to the former, Wiſdom is better than weapons of War.

6. Some one, or a few wicked Perſons, eſpecially when they are tolerat, countenanced, or followed in their evil Counſells and Ways, Judg. 19.22. &c. and 20.14, &c. or when the Sin of that one or few, is not ſearched and mourned for, Joſh. 7.13. may deprive the whole Society, who have ſo made the guilt of that one or few their own, of many excellent Mercies, ſuch as delivery from Straits, or may procure the removal of Mercies which they do all enjoy, and conſequently may draw on great Judgements upon the whole Society: And ſo this is verified, One Sinner deſtroyeth much good.