Exposition Upon Ecclesiastes, Chapter 11
CHAP. XI.
THE ARGUMENT
THis Chapter hath two parts, In the I. whereof contained unto the 7 ver. Solomon holdeth forth the Grace and duty of Charity towards the poor, as one ſtep of the right way towards true Happineſs. In order to which he I. preſſeth the duty, 1. In figurative terms, importing that they would cheerfully, ſeaſonably and believingly diſtribute of theſe good things, which God hath given them, to the poor, for the ſupply of what maybe moſt needfull, comfortable and uſeful for them. ver. 1. And this he preſseth by an Argument taken from the Gracious Return, that the conſciencious performance of this duty will in due time have from the Lord, either in the ſame kind, or the equivalent, or tranſcendent value of it. ver. 1. 2. In more proper terms exhorting to the expreſſion of their proportionable Charity, even when Objects may be multiplyed. ver. 2. Which he preſſeth by a motive taken from the uncertainty of the continuance of ability, and opportunities of doing good that way, ver. 2, 2. He ſetteth down ſeveral other motives to this duty of Liberality towards the poor. The 1. Taken from the bounty of God in furnishing the Creatures for Mans uſe, inſtancing in the Clouds expending their Treaſures upon the Earth to make it fruitful and ſerviceable to man, ver. 3. The 2. Is taken from the benefit that redounds thereby to the perſon giving whatever the object be, and as from the obedience he owes to his Maker; So alſo from the Eternal Eſtate of our Souls, which shall be according as they are found at death held forth by the ſimilitud of a felled tree, which whatſoever way it falls, yet as it is profitable to the owner, and is paſſively obedient to him, to be employed at his pleaſure: ſo where it falls, there it lyes and it to be found. ver. 3. He obviats theſe Objections which ordinarly men plead for denying or delaying theſe Works of Charity, ariſing from ſuch emergents in their Condition, as may occaſion want and miſery to themſelves before they die 1, By shewing the folly of looking upon future events (as Huſband men by too much fearing the appearance of Wind and Rain, forbear ſowing and reaping) ſo as to diſcourage from this, or any other duty, ver. 4. 2. By shewing that tho' they ſee not the good and ſucceſs of this duty, nor how the promiſe annexed to it will be made out (even as men tho' it be near to them, yet are ignorant of the way how their own Souls were formed, how united to the Body, how they exiſt and act there, and when, and how they are ſeparated from it, and how the Body its ſelf is fearfully & wonderfuly made in the Womb) yet they would not neglect the duty nor deſpair of the performance of the promiſe, notwithſtanding the ſmall appearance thereof, all which to effectuat is eaſy to the Creator of all things. ver. 5. And 5. He again exhorteth (which may be extended to other duties of Religion) to the frequent ſeaſonable and diligent performance of that duty of Chriſtian Charity to the poor by the ſimilitude of an indefatigable ſower of Seed, ver. 6. which he preſſeth by an argument taken from the uncertainty (tho' the houſe of Jacob ſeeks him not, nor goes about that, or any other duty in vain) of temporal ſucceſs of the duties or of ſome particular duties, or of the effects intended by us to our ſelves, or others, ver, 6.
In the 2d, part of this Chapter (which begins the laſt part of the Book) Solomon maketh Application of all his former Doctrine by preſſing a tymous and ſerious preparation for, and minding of Death, Judgement and Eternity, 1. Generally upon all, That whatever ſweetneſs or pleaſure (held forth by Light and the Sun) there be in the enjoyment of Creature-comforts in this life. ver. 7. And however theſe pleaſures be continued during a long life. ver. 8. Yet it is their duty to remember Death, and the Eternity of Miſery, that is to be to the wicked after it. ver. 8. And that ſo much the rather that long life and all the comforts of it, if they be not ſanctified and well improven, are as empty of true Satisfaction as they are ineffectual in order to procuring true Happineſs, being but vanity. ver. 8. And 2. He doth more particularly preſs home this exhortation of tymous and ſerious preparation for Death on young men who ordinarly mind nothing leſs, and are violent in purſuit of their luſts and pleaſures, ver. 9.10. Where He offers to theſe young men. 1. His Council ſpoken by an Irony, which is a figure in a Holy manner mocking their ſinful jovialty incident to youth. ver. 9. 2. He gives them a ſad check to ſtay their ſinful mirth by perſwading them of the certainty, Severity, Strickneſs and Terribleneſs of a day of Judgement which allarum he g…ves them very ho…e and particular by Thou and Thee. ver. 9.
And Thirdly, He draweth a Concluſion from all. ver. 10. Wherein he preſſes the exhortation from ſeveral motives, That in the end the neglect of it will be grief to the Heart, hurtful to the Body, and an evidence of great vanity, intimating that as neglect of duty and ſinful courſes (tho' pleaſant) will be grief to the Soul and trouble to the Body: ſo youth is a very ſlippery time and obnoxious to many vain and fooliſh courſes.
CHAP. XI.
Ver. 1. Cast thy Bread upon the Waters: for thou ſhalt find it after many days.
2. Give a portion to ſeven, and alſo to eight, for thou knoweſt not what evil ſhall be upon the Earth.
IN the firſt part of this Chapter, Solomon preſſeth the duty of Charity or Liberality to the Poor, as one ſtep of the way to true Felicity: And this he doth Firſt in borrowed Terms, Caſt thy Bread upon the waters; whether we take the Metaphor or Similitude, made uſe of in the words for clearing of the Duty, to be borrowed from Merchants, who adventure their Eſtates upon the Waters or the Sea, expecting a rich In-come. Iſa. 23.3. Or from the Husbandman, who caſts his Seed upon the Land ſo well watered, that he ſeems to caſt it upon the Water, Deut. 11.10, 11. Iſa. 32.20. in hope of a good Crop or Harveſt, under which Metaphor, Charity is frequently preſt in Scripture. 2 Cor. 9.6. Gal. 6.8. Or by Waters underſtand the Poor, becauſe what is given to them ſeems to be loſt, as if it were caſt into the Sea; and we are to look upon them as Waters that paſs away, and never return to give us Thanks for our Charity, it is all one as to the purpoſe in hand: For it is clear that Charity and Beneficence to the Poor is the Duty here preſt, and the ſupply to be given them is called Bread, becauſe in Scripture all that is neceſſary for humane Life, is ordinarly comprehended under that name. Mic. 7.12. Mat. 6.11. And becauſe Bread is moſt neceſſary for the Poor, and moſt common among all to be diſtribute, and this Bread muſt be properly their own who give it.
The First Reaſon whereby this Duty is preſſed, is taken from the gracious Reward promiſed to the Performers of it: For (ſaith he) after many days thou ſhalt find it, not as if the ſame very thing, which is given in Charity, would return again to the Giver, but as the Husband-man is ſaid to get his Seed again, though he get not the ſame Grains which he did ſow: So the Lord doth aſſure liberal perſons, that they ſhall not be Loſers by their Liberality, but ſhall get their own with Increaſe, either in the ſame kind if He ſee it fit to bring them to poverty, or in a better, ſeing they have lent to Him, He will repay, though He do not preſently give the Harveſt after the Seed time. Ver. 1.
Next, He preſſeth the ſame Duty in more proper terms, Give a portion to ſeven, and alſo to eight, where a definit number is put for an indefinit, which is a form of Expreſſion frequent in Scripture. Job. 5.19. Mica. 5.5. and the meaning is, that we muſt not be wearied out of our Charity, by the multitude of the Poor, while the Lord continues His Liberality to us, only he calls it a Portion, becauſe it ought to be proportioned to the number of theſe that call for our Charity.
And he gives a ſecond Reaſon to preſs the ſame Duty, taken from the uncertainty of what Calamities may come, Thou knoweſt not what evil may be upon the Earth. The meaning whereof is, thou knoweſt not how ſoon thou mayeſt be deprived of Ability or Opportunity to do good with what thou haſt, and put to live thy ſelf upon the Charity of others.
Hence Learn 1. Though our Charity or Liberality to the Poor, cannot merit any thing from the Lord, ſeing we can only give what He hath firſt freely given to us, 1 Chron. 29.16. Luk. 17.10. yet the ſame is a ſtep of the way to Felicity, wherein the Lord will have His People to walk: And therefore he who would uſe the outward Bleſſings of this Life, ſo as his true Happineſs may be promoved thereby, muſt not only have a Heart to uſe them liberally and cheerfully, ſo far as may conſiſt with Sobriety and Holineſs, for his incouragement in his Maſters ſervice but he muſt alſo have a Heart to give out a part thereof to others in neceſſity: For Solomon having frequently preſt the former in order to Mans Happineſs, he comes here to preſs the latter in order to the ſame end, as is clear, by referring this to his general Scope, which is to direct miſerable Man in the right way to his true Felicity, Cast thy Bread upon the Waters.
2. Though the Lords People have the only true Riches conſiſting in Knowledge, Wiſdom, and the like; yet the Lord ſees it fit that many of them be very poor as to the World, and deſtitute of outward Injoyments, not having ſo much of their own often times as Bread to eat, or Raiment to put on, that He may try others Charity and reſpect to His Commands, the faith and patience of his own, and may evidence that theſe outward things are not his beſt Gifts: For it is ſuppoſed in this Exhortation, that there will be many very poor among His deareſt people, whoſe ſupply He mainly calls for here, and promiſes largely to Reward, while he ſaith, Cast thy Bread upon the Waters, and give a portion to ſeven, and alſo to eight.
3. The Lord doth not make all His people alike Poor at once in things worldly, but while ſome want Bread, and other Neceſſaries comprehended under it, there are others who have the ſame, and may ſpare ſome of it for the ſupply of others, as is likeways ſuppoſed in this Exhortation, Cast thy Bread upon the Waters.
4. Though humane Laws do not ordinarly injoin Charity (and ſo do not puniſh for neglect of it) yet Gods holy Law doth; ſuch is His reſpect to His Poor, that He pleads for them with the Rich, and conſequently will plead in diſpleaſure againſt the Rich, if they reſpect not this Command of His, Caſt thy Bread upon the waters, give a portion to ſeven and alſo to eight. &c.
5. Men ſhould give in Charity that which is their own, either by Civil Right, or as the Fruit of their Induſtry; when Servants give out their Maſters Goods, though for the ſupply of the Poor, they are not giving obedience to this Direction, Caſt thy Bread, not anothers, upon the waters.
6. Though there be no more probability of Advantage to be had by what we give in Charity, in regard of any Recompenſe from the Objects themſelves, than if the ſame were caſt into the Sea to feed the Fiſhes (as the moſt part of Men eſteem of all they give to the Poor) yet that ſhould not bind up our hands from giving to the Poor, we ſhould Give, looking for nothing again, from the Poor, Luk. 14.14. in obedience to Him, who thus Commands, Cast thy Bread upon the waters, give a portion, &c.
7. Nothing is loſt that is given out for God in obedience to His Command, and particularly what is given to His Poor is lent to Him, Prov. 19.17. who doth here bind Himſelf by His promiſe, as it were, Surety for the Poor, that it ſhall come back again, and the return muſt be with much advantage, ſeing He is ſo Noble and Liberal a Surety, After many days thou ſhalt find it.
8. The promiſed Reward of Duty doth not appear immediatly upon the diſcharge of it, and particularly the Harveſt of that Seed which is ſown in miniſtring to the neceſſity of others, requires a time to ripen, that we may live by Faith, and draw our incouragement to Duty, from the promiſe annexed to it, which will certainly be performed: For (ſaith he) After many days thou ſhalt find it.
9. The multitude of the Poor, whom Providence caſts in our way, ſhould not outweary our Charit 7. if the Lord hath ſhewn His Liberality to us, though after a great number there come a greater in our way, calling in Gods Name for the ſupply of their Neceſſities, we muſt not repine, but give a portion to Seven, and when we have ſo done, give a portion alſo for eight.
10. Our Charity ſhould be proportioned not only to the Lords liberality toward us, 1 Cor. 16.2. But to the multitude of thoſe whom we are called to help, leſt if our Charity which ſhould be like a runing Fountain, not an impetuous Flood, run out too liberally upon ſome few, we ſoon exhauſt it, and prejudge others, therefore ſaith the Preacher give a portion (or as the word ſignifies an equally divided part) to ſeven and alſo to eight.
11. God hath vailed future Calamities from the knowledge, of men, that they may not by the fear thereof be put from preſent duty, but prepare for the worſt, and yet by the hope of better be moved to do good while they have opportunity: For, they know not what Evil ſhall be upon the Earth.
12. Thoſe eſpecially who have abundance of the World among their hands, ſhould live mindful of Calamities that may come upon them, and ſhould be incited to duty, eſpecially to the Exerciſe of Charity and Liberality to the poor, by conſidering that they may ſhortly be diſabled to give, and forced to crave ſupply from thoſe who now crave from them; And that thoſe whom they now ſupply may be enabled to pay them home again: For this is a Reaſon to preſs Charity, Thou knoweſt not what Evil ſhall be upon the Earth.
13. The ſame Argument that Covetous Worldlings make uſe of to hinder themſelves from their duty, they who are taught of God will make uſe of to ſtir themſelves up to theirs: The Covetous Man makes this a Reaſon why he ſhould give nothing to the Poor, that he knows not but evil times may come, and he may have nothing left to himſelf, yet the Spirit of God here teaches his people to make a contrary uſe of this Argument Cast thy Bread upon the Waters, and give a Portion to ſeven, and alſo to eight, for thou knowest not what Evil ſhall be upon the Earth.
Ver. 3. If the Clouds be full of Rain, they empty themſelves upon the Earth: and if the Tree fall toward the South, or toward the North: in the place where the Tree falleth there it ſhall be.
HEre Solomon preſſeth the duty of Charity by ſome farther Arguments. The Firſt ſeems clearly to be taken from the Lords bounty and liberality in making his Creatures ſerviceable and comfortable to Man, whereof he giveth one inſtance for many, if the Clouds be full of Rain they empty themſelves upon the Earth, that is, the Clouds keep not the Rain to themſelves, but pour out the ſame freely and plentifully upon the Earth, that it may yeild Bread to Man, whereby the Lord proves his Liberality towards him: And therefore he ſhould willingly give of his Bread to the Hungry: And this appears to be the meaning, by other places of Scripture where Charity is ſet forth by the ſame ſimilitude, as in that of Chriſt preſſing upon Men bounty to others, he makes the rain to fall upon the juſt and unjuſt Mat. 5.45 And that of Solomon, He that Watereth ſhall be watered alſo himſelf. Prov. 11.25.
The next Argument held out under the ſimilitude of a Tree lying where it falls, is more dark, becauſe it is variouſly applied to the purpoſe by Interpreters: And yet all that variety ſerveth to preſs the ſame duty of Charity. As 1. It makes for the ſcope if we take it thus, as the Tree, what way ſoever it falls, lyeth to be uſeful for the owner, ſo ſhall it be in the matter of Charity, where the intention is honeſt, and due Caution obſerved in the giving of it, whatever the perſons be, whether good or bad upon whom it is beſtowed, it ſhall redound to the benefit of the giver. Or 2. Thus, As a Tree is ſerviceable to Man, and lyeth under a kind of paſſive obedience to him, to be diſpoſed of as he pleaſes, ſo ſhould Man be moved thereby to act in obedience to his Maker, and let out a part of what he freely receives from him, for the good of others in obedience to his command. Or 3. If we apply it thus, as a Tree what way ſo ever it fall, there it lyes, and ſo it is to be found, even ſo is it with Man as to his Soul. he ſhall be for ever in that Eſtate wherein he falls at Death, and therefore he ſhould in his life be doing good, that Death may find him at his duty.
Hence Learn. 1. The Lords liberality to man manifeſted in the ordinary courſe of his providence, making the Clouds to pour down Rain in abundance to make the Earth fruitful, and the fruits thereof to wait upon him to be diſpoſed at his pleaſure, ſhould move him to Liberality toward others who are in neceſſity, elſe he may expect that theſe Creatures which he abuſes ſhall witneſs one day againſt him in his Conſcience, Jam. 5.3. And therefore from the Creatures, whether theſe that are above his head ſerving him, or theſe that ly at his feet ready to be imployed in his ſervice, he ſhould learn his duty to his Maker, for ſo doth the Wiſe Man reaſon to preſs this duty of Charity, If the Clouds be full of Rain they empty themſelves upon the Earth, and if the Tree fall toward the South or toward the North, in the place where it falleth, there it ſhall be.
2. When a Man finds any of the Creatures in a paſſive obedience to him, ready to be imployed by him for his uſe, and as it were offering their Service to him as a fallen Tree doth, that ſhould make him active in his duty to his Maker, eſpecially ſeing the Creatures do not fly from him, who is naturally a fugitive from God, nor fight againſt him who is a Rebel to his Maker, he ſhould move the more cheerfully in his obedience; For ſo much may be drawn from the ſimilitude of a Tree lying for Mans uſe where it falls, here made uſe of as an Argument to Charity, whether the Tree fall toward the South, or toward the North, in the place where the Tree falls there it ſhall be.
3. Though there be diſcretion required in Charity, to know the worth of the perſons upon whom it is beſtowed Pſ. 112.5. Yet where the intention of the Giver, is Honeſt, and endeavours to diſcern what manner of perſons they are to whom he gives, though he may be miſtaken, and let his Charity fall upon the worſt, his reward ſhall be no leſs than if it fell upon the better ſort; for thus alſo may this ſimilitude be turned into an Argument for Charity, as holding forth the certainty of the reward thereof, whether the Objects of it be good or bad, If the Tree fall toward the South or toward the North, in the place where it falleth there it ſhall be.
4. The conſideration of this that the eternal eſtate of our Souls ſhall be according to the condition they are found in at Death, and that Judgement will find us as Death leavs us, ſhould make us ſtudy to lead a good life, and particularly it ſhould ſtir us up to the duty of Charity, that ſo while we are here, we may make to our ſelves Friends of the Mammon of unrighteouſneſs that when we fail, they may receive us into Everlaſting Habitations Luk. 16 9. For ſo may this ſimilitude alſo be applied, as a motive to Charity, that in whatſoever condition we are when Death by its ſtroak makes us fall, in that we ſhall be to all Eternity, If the Tree fall toward the North, or toward the South, in the place where it falls there it ſhall be.
Ver. 4. He that obſerveth the wind ſhall not ſow, and he that regardeth the Clouds ſhall not not reap.
5. As thou knoweſt not what is the way of the Spirit, nor how the Bones do grow in the Womb of her that is with Child, even ſo thou knoweſt not the works of God who maketh all.
SOlomon having preſt the duty of Charity with ſeveral Reaſons, doth here diſcover the weakneſs and inſufficiency of theſe pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty: And theſe Objections are taken from the probability which Men imagine of ſuch ſad accidents to befall them, as make them fear want and Miſery to themſelves, if they give of their ſubſtance to the Poor, as the word of God preſſeth: The Weakneſs of all which the Wiſe Man clears and proves, First, By a Proverbial ſpeech borrowed from fooliſh Husband-men, the force whereof amounts to this, that as he who upon every appearance of Rain or Wind, when he would not have them, doth forbear Sowing or Reaping, will never (it is propbable) either Sow or Reap: The Application of which ſimilitude is not expreſt, but may be eaſily gathered from the Scope, thus, Even ſo he who looks to all future contingencies which may diſcourage, or hinder him in his duty, will readily never ſet about it; And particularly he that neglects Charity to others, when God calls him to it, becauſe of every Suggeſtion that his Fortune may ſoon be exhauſted, will never caſt his Bread upon the Waters; and ſo never reap the reward promiſed to the performers of that duty.
Next, He ſhewes the Weakneſs of that ſort of Reaſoning to deter Men from their Duty, and proves they ſhould not neglect it, though the appearance of ſucceſs be never to ſmall, by an Argument taken from the unſearchable depth of Gods Wiſdom manifeſted in his ordinary operations, and that Men may be convinced of their Ignorance, and ſo not deſpair of the performance of what God hath promiſed, though they ſee no appearance thereof, he inſtances two things very near to every Man, and yet clearly underſtood by none. The firſt inſtance is, that Men know not the way of the Spirit, that is, they are ignorant how their own Souls are formed and united to their Bodies, how they exiſt and act while they are in the Body: and when they are ſeparat from it: The other is, that none knows how the Bones do grow in the Womb of her that is with Child, that is, none doth clearly underſtand that wonderful Work, the forming of his own Body in the Womb, and from mens Ignorance of theſe things, he doth infer that they cannot diſtinctly conceive the way of Gods working for performing his promiſes to them that venture upon commanded duties, when there is no probability of reward for ſo doing: And to help them the more confidenty to expect the promiſed reward of duty though there be no appearance of it, be repreſents the Lord under the notion of Creator, who gives a Beeing to, Things that are not; And therefore Men may cheerfully follow their Duty to him, and particularly give of their ſubſtance for relief of his poor People, though they ſee no probability of Recompenſe for ſo doing.
Hence Learn 1. A faithful Miniſter muſt not only preſs Duty, and enforce the ſame by Reaſons, but alſo he muſt carefully forſee what Reaſons people may pretend to hinder them from Duty, or diſcourage them in it, and demonſtrat the Levity and Weakneſs of every thing that may have weight with them, to make them delay their Duty, or neglect the opportunity thereof: For ſo doth this heavenly Preacher here, after he hath by ſeveral Reaſons preſt the Duty of Charity, he diſcovers the Hinderances thereof, and confutes theſe Objections which Men ordinarly make againſt it, whereupon they neglect or delay it, while he ſaith, He that obſerveth the Wind ſhall not ſow, and he that regardeth the Clouds ſhall not reap, &c.
2. We may expect that there will be often great Appearances of bad ſucceſs in the way of … Duty, and but ſmall of the performance of Promiſes that are made to the following of it, that ſo the ſincerity of our reſpect to the Command, and the livelineſs of our Faith in the promiſe of Reward may be manifeſted, while notwithſtanding of ſuch Diſcouragements we hold on in Duty: For as this Similitude implies, that the Husband-man will ſee many unſeaſonable days to hinder him from Sowing, and weaken his hopes of a good Harveſt; ſo the application of it to the Scope of this place imports, that many things will appear and be ſuggeſted to hinder Men from the Duty of Charity (and the ſame holds of all other Duties) and to weaken their hopes of the performance of Promiſes made thereunto: He that obſerveth the Wind ſhall not ſow, and he that regardeth the Clouds ſhall not reap, &c.
3. We have ſo much natural averſion to our Duty, and ſo much unbelief of the promiſed Reward, that we are ready to make every appearance of a Difficulty, a ſufficient ground to quite our Duty: For though the Weather will often be lowring, and the Air tempeſtuous, when a little after, the Seaſon will be favourable enough; yet it is ſuppoſed that Men are very apt by ſuch ſmall appearances of Difficulty, to be hindered from their Duty, while the wiſe Man thus confutes them, even by relating their Objections under this Similitude, He that obſerves the Wind ſhall not ſow, and he that regards the Clouds ſhall not reap.
4. They that do in earneſt mind obedience to commanded Duties, and ſo would meet with the performance of the Promiſe made thereunto, muſt not ly in wait to obſerve Difficulties a far off, or find out what may diſcourage them in their Duty, nor muſt they regard Difficulties when they are ſuggeſted to their Minds, but when the ſeaſon and opportunity of Duty comes, they muſt ſet to it, whatever appearance of bad Succeſs there be, elſe they will never be for the advancement of Gods Honour, in the diſcharge of their Duty: For he that obſerves (or as the Word ſignifies, watcheth anxiouſly for) the Wind, ſhall not ſow, and he that regards the Clouds, concluding it will be Rain when they ſeem to threaten it, ſhall never reap.
5. If Men would reaſon in Matters relating to their Duty to God, and their eternal Welfare, as they ordinarly do in the matters of this Life, they would not be ſo often hindred from their Duty, or diſcouraged in it, but that reaſoning which hath no weight with them in things of an earthly and ſmall Concernment, the ſame ſeems moſt ſtrong in reference to the greateſt matters of their Soul, and another Life: For here it is ſuppoſed, that Men do not ordinarly reaſon from appearance of Rain or Wind, that they ſhould neglect to Sow or Reap, and ſo of other things, elſe they would ſeldom or never do what they are ſeldom or never found to neglect in the ordinary ſeaſon thereof; and yet that they do too frequently from any appearance of hard Events reaſon, that they muſt neglect neceſſary Duties, particularly that of Charity here preſt, He that obſerves the Wind ſhall not ſow, and he that regards the Clouds ſhall not reap.
6. There is ſo much Wiſdom manifeſted in all the Works of God, and we are ſo blind, and ſpend ſo much of the little Wit we have upon other things, that there is not any of theſe works, that can be fully comprehended by us: this is clearly ſuppoſed in the other Branch of Solomons Confutation of the delay or neglect of Duty, upon appearance of bad ſucceſs, as thou knowest not, &c. ſo thou knoweſt not the work of God who maketh all.
7. Men is of ſo wonderful a Conſtitution, that it will conquer his Underſtanding to comprehend himſelf: And therefore while he reflects upon himſelf he ſhould be humbled that he can know but little of theſe two principal Parts, whereof he is compoſed, the way of the forming of his Soul, its union with, and acting by the ſeveral Organs of his Body, the way how his Body was formed in the Womb, how ſo many rare, and far differing Organs, and Members of ſo various operations ſhould ariſe out of ſo inconſiderable a matter of one kind and colour, and that of the ſame, Bones ſhould grow, without which Man would creep upon the Earth as Worms do. Women that Bear Children, and all that are born of Women, ſhould humbly admire and adore the wonderful Art and Wiſdom of God, in framing both their Spirits and Bodies, and thereby be moved to adventure upon Duty to Him, being confident that He who made them ſo wonderfully, can eaſily prevent imminent Hazards in the way of their Duty, and bring about the performance of His Promiſes, though they ſee not how the ſame can be. For here the incomprehenſible Wiſdom of God, manifeſted in forming of the Spirits and Bodies of Men, is brought as a motive to the Duty of Charity; and to make Men charitable (ſo to ſpeak) of God, that He can eaſily prevent their Fears of Loſs and Want, make up their Loſſes, and make good His own Promiſes, As thou knoweſt not the way of the Spirit, nor how the Bones grow in the Womb of her that is with Child, ſo thou knoweſt not the Work of God that maketh all things.
8. However our ignorance of Gods way of working, ſo far as the ſame may be known, ought to humble us; yet the knowledge of our ignorance may be uſeful for us, and may teach us to follow our Duty in hope of the promiſed Reward, though we ſee no probability that the ſame may be brought about: For Solomon brings our ignorance of God's working, as an Argument to convince us of Folly, in deſiſting from Duty; becauſe we ſee not how we ſhall be Rewarded as He hath promiſed, and to put us to our Duty in every opportunity thereof, conſidering that God, who is infinit in Power and Wiſdom, can eaſily prevent our Fears of Loſs or Hazard in the way of our Duty, and bring about the performance of His own Promiſes, though we ſee not how it may be done, As thou knomeſt not the way of the Spirit, &c. ſo thou knoweſt not the work of God who maketh all.
9. The Conſideration of Gods infinit Power ſhould make us hope againſt all appearances of the contrary, that His Promiſes ſhall be made out to us, and ſo follow our Duty, though we ſee no appearance of ſucceſs: For while Solomon is diſcovering and guarding againſt the cauſe of our neglecting Duty, namely our ignorance of Gods way of working, in bringing about the performance of His Promiſes, which is often contrary to appearance, he deſcribes the Lord from His infinit Creating Power, Thou knowest not the work of him who maketh all.
10. Gods efficacious Providence in bringing about the performance of His Promiſes, as it is ſecret and unſeen to us; ſo it operats conſtantly, and that ſo certainly, that there ſhall be no miſcarriage of the effect intended by Him: Therefore is the ſame here ſet forth by His way of forming the Spirits and Bodies of Men, which as it is very ſecret, ſo it is conſtantly going on, As thou knowest not the way of the Spirit, or how the Bones do grow in the Womb of her that is with Child, ſo thou knoweſt not the work of God which maketh all.
Ver. 6. In the Morning ſow thy Seed, and in the Evening withhold not thy hand, for thou knowest not whether ſhall proſper, this or that, or whether they ſhall be both alike good.
THeſe words may be ſafely taken for an Exhortation to the ſpeedy and conſtant performance of all Duties of Holineſs in general, ſeing the ſame is often preſt in Scripture, under this Metaphor of Sowing, Hoſ, 10.12. Gal. 6.7. only it ſeems moſt ſutable to the Scope, to take them with a ſpecial reference to the Duties of Charity; and ſo, while he ſaith, In the Morning ſow thy Seed, and in the Evening withdraw not thy hand, the meaning is, that we ſhould be frequently at our Duty, taking hold of every opportunity thereof, that we ſhould enter the way of Wel-doing in the Morning of our Life, and not weary of it even when the Evening of Old Age is come; and particularly that we ſhould be frequent and indefatigable in the diſcharge of the Duties of Charity: And this he preſſeth by a Reaſon, For thou knowest not whether ſhall proſper, this or that, &c. which is not to be underſtood, as if the Lords people were uncertain of any fruit or ſucceſs of their Duty, ſeing he hath aſſured them in his Word, that in due ſeaſon they ſhall Reap if they faint not, and conſequently there can be no ground here for that Gloſs which Popiſh Interpreters put upon this Expreſſion, as if the meaning were, that there could be no comfortable aſſurance of Gods accepting or rewarding of our Duty, attained to in this Life, but it is to be underſtood of our Ignorance and uncertainty of the Succeſs of every Duty, as to the particular effect intended by us: As for example, if it be applied to the ſucceſs of Duty in general; The meaning meaning is, that we are uncertain whether that Comfort and Satisfaction we aim at, ſhall be found in this, or in the other particular Performance, or in both of them, or in none of them, but in ſome other than that wherein we mainly expect it, or if it be applied to the Duty of Charity, the uncertainty is in reference to the right improvement or uſe making of our Charity, by the party to whom it is given, and to the Lords teſtifying of his Acceptance of this, or the other particular act of Charity.
And if it be enquired, What ſtrength hath the Argument drawn from our Ignorance or Uncertainty of theſe, to enforce the Duty of Charity? It may be anſwered, 1. That the words ſuppoſe an uncertainty only of Succeſs as to every act of Duty, but do ſuppoſe a certainty of Succeſs in ſome: For he ſaith not thou knoweſt not whether any thing thou doeſt ſhall proſper, but thou knoweſt not whether ſhall proſper, this or that. And 2 It is an Argument in ſo far as our being uncertain but that there may be ſucceſs of every act of Duty, is ground and reaſon of going about Duty at all occaſions, ſeing Acceptance in the general, and the future Reward is made ſure to us.
Hence Learn 1. A Chriſtians following of commanded Duties, is fitly compared to the ſowing of Seed, it being a painful exerciſe in the mean time, and ſeeming rather a Loſing than a Gaining, there being no preſent appearance of Fruit, and it will at laſt, where it is ſincerely gone about, bring a rich Increaſe: For under this Metaphor, is Duty here, and elſewhere in Scripture preſt, In the Morning ſow thy Seed, &c.
2. Every commanded Duty is ſo contrary to our unrenewed Part, and we are ſo prone to think much of the leaſt thing we do, that we are very ready to ſit up, and give over our Duty, after we have begun fair, and made ſome good progreſs therein, unleſs by the word enlivened by the Spirit of him that ſpoke it, we be frequently quickened and excited to our Duty, for to work ſome ſenſe of our pronneſs to ſit up, and to incite us to perſeverance and frequency in Duty, eſpecially ſuch as take any thing of our worldly ſubſtance from us, is this Exhortation given, In the Morning ſow thy Seed, and in the Evening with-hold not thy hand.
3. Our Obligations to God are ſo many, and the ſtrength allowed us ſo ſutable to what may be accepted, and the Reward promiſed ſo glorious, that we ſhould never think we have done enough in any Duty, but even to the Evening of every day, and to the very Evening of our Life, we ſhould ſtill be ready to do ſome farther ſervice to God, In the Morning ſow thy Seed, and in the Evening with-hold not thy hand.
4. Although the Lord have given his People abundant incouragement in his Service, by aſſuring them that he doth accept, and will reward the ſame; yet he hath left them uncertain, as to the temporal ſuceſs of particular Duties, or as to the effect they intend upon others by them: As for Example, Whether a Miniſter ſhall by this or that Sermon, or part of his pains, Convince and Convert ſuch and ſuch Souls; or whether this or that particular Act of Charity, ſhall provoke the party on whom it is beſtowed, to Praiſe: And this the Lord doth, that he may try the ſincerity of our Obedience to his Commands, and the reality of our Faith in the promiſed Reward: For in the forementioned ſenſe is the Uncertainty here ſpoken of, mainly to be underſtood, Thou knoweſt not whether ſhall proſper, this or that, or whether they both ſhall be alike good.
5. Our uncertainty of the deſired ſucceſs of every particular Duty, ſhould be ſo far from making us neglect the diſcharge thereof, that on the contrary, the ſame ſhould make us more aſſiduous and frequent therein, ſince we are ſure of Gods approbation, and a Reward at laſt of all our Pains in his Service, if the Merchant whoſe hopes have the inſtability of Fortune to ſtruggle with, doth adventure ſome part of his Stock in ſeveral Veſſels, and the Husband-man, who is not certain that every grain he ſows will grow up, yet both hold on in their duty in hope of ſucceſs; How much more ſhould Chriſtians, who have better grounds of certainty that their Labour ſhall not be in vain, be aſſiduous and conſtant in their duty, how doubtful ſoever they be of the temporal ſucceſs of this, or that particular duty: For this he makes a motive to provoke thoſe who have the promiſe of ſucceſs at laſt, to conſtancy and frequency in duty, thou knowest not whether ſhall proſper, this or that, whether they both ſhall be alike good.
Ver. 7. Truely the light is ſweet, and a pleaſant thing it is for the Eyes to behold the Sun.
8. But if a man live many years, and rejoice in them all, yet let him remember the days of Darkneſs, for they ſhall be many: all that cometh is vanity.
IN this ſecond part of the Chapter which is the beginning of the laſt part of this Book, the Preacher applies his whole Doctrine, and preſſeth the principal uſe thereof, which is that men ſhould make ſerious and timous preparation for Death, Judgement and Eternity: And for this end becauſe that which mainly diverts Men from this ſtudy is the apprehenſion they have of much pleaſure in things Earthly: Therefore he doth First, By way of conceſſion yeild to Men, that there is ſome ſweetneſs and pleaſure in the injoyment of Creature-comforts: For, by the Sweetneſs of the Light, and pleaſantneſs for beholding the Sun, are meant, all the Comforts of this preſent Life, which make it Sweet and Pleaſant.
Next, Upon ſuppoſition that Men have never ſo long a Life, and the ſame never ſo much ſweetned by the injoyment of Creature-comforts, he preſſeth upon them, that they ſhould remember Death, as certainly abiding them, and conſequently prepare for it: For by the days of darkneſs which are many, is chiefly meant the ſtate of Death, ſo called, becauſe under it Men are deprived of thoſe Earthly Comforts, which are ſet orth by the pleaſantneſs of the Light, and ſweetneſs of beholding the Sun: And by the ſame alſo may be underſtood, the Eternity of the Wickeds Torment, becauſe that is moſt fitly ſignified by the many days of Darkneſs, and the conſideration thereof is moſt powerful to ſtir up Men to prepare for Death.
Thirdly. He paſſeth ſentence upon thoſe Earthly Comforts, which ſo take up the Hearts of Men, that thoughts of Death are baniſhed, while he ſaith, all that cometh is Vanity, the meaning whereof is, that all Creature-comforts without the ſpiritual and ſanctified uſe of them, whereby Men are led to Comforts of a higher nature, are empty of any true ſatisfaction, they are fading, and uſeleſs in order to a Mans true Happineſs.
Hence Learn, 1. Though the Lord might juſtly have made this Life bitter, and a begun Hell to all the poſterity of Adam, and doth ſee it fitting to imbitter it to ſome of his own deareſt Children, that they may long for a better, Job. 14.13.14. And to others, that they may be puniſhed for ſeeking their Happineſs in this Deut. 28.28. yet generally he hath imprinted ſweetneſs and comfort on Mans Condition here, that he may prove himſelf bountiful to all, incite them to his praiſe, and lead them to Repentance, Man hath himſelf to blame for any bitterneſs that is in his Lot: For, that the Lord doth afford matter of Sweetneſs and Comfort to every Man is imported in this conceſſion, Truely the Light is ſweet,, and a pleaſant thing it is for the Eyes to behold the Sun.
2. Though the choiſeſt of Earthly Comforts are to be undervalued, in compariſon of thoſe that are Spiritual and Heavenly, and as Men ſatiſfie themſelves with them for their portion, yet in themſelves, and in reference to the uſe which Man ſhould make of them. viz, to be thereby incouraged in his Maſters ſervice, and induced to ſeek after Comforts of a better nature, they are to be eſteemed of and commended: For ſo doth Solomon here commend all lawful outward Comforts, while he ſaith, truely the Light is ſweet, and a pleaſant thing it is for the Eyes to behold the Sun.
3. When the Lord prolongs a Mans Life, and gives him many outward Comforts, and few croſſes along the ſame, he is then very ready to forget Death and Eternity, and neglect to prepare for them; and the nearer he draw toward them, to be the more unmindful of them, therefore the Spirit of God finds it neceſſary to mind Man in this caſe of Death and Eternity, But if a Man live many Years and rejoice in them all, yet let him remember the days of Darkneſs.
4. It is Mens Wiſdom timouſly to intertain thoughts of Death and Eternity, and while they have health, and their natural Spirits are vigorous, to ſet about Duties wherein true preparation for theſe doth conſiſt, and to mix thoughts of that kind, with the moſt pleaſant paſſages of their Life, that they may be kept from exceſs in the uſe of Earthly delights, and may not put off ſuch thoughts and duties, as Melancholious and painful, till Death and Eternity be drawing near: For, as appears by the following purpoſe, this exhortation is mainly directed to ſuch as have much of their time before them, yet let him remember the Days of Darkneſs, for they ſhall be many.
5. The comfortleſs eſtate of wicked Men after Death, and the duration of their Torment, ſo far as Men in their thoughts can follow the ſame along Eternity, ſhould be often and ſeriouſly thought upon by all that would ſpend their time aright, that ſo, for momentany ſinful pleaſures, they may not adventure upon thoſe many days of Darkneſs: For, by this expreſſion, is mainly repreſented the comfortleſs ſtate of wicked Men, to all Eternity, let him remember the days of Darkneſs for they are many.
6. How proſperous and ſucceſsful ſoever the event of outward things may be to an unreconciled Man, even though he ſhould have all the hopes and deſires of his Heart, all will prove empty of true ſatisfaction to him, and therefore while things of that ſort, ſuch as Riches, Honours, and pleaſures, are coming never ſo faſt upon him, he ſhould ſtill be thinking them empty of ſatisfaction and evanid: For how great ſoever his incomes be, yet ſaith the Spirit of God to him, let him remember that—all that cometh is vanity.
Ver. 9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the way of thy heart, and in the ſight of thine eyes, but know thou that for all theſe things God will bring thee into Judgement.
10, Therefore remove ſorrow from thy heart, and put away evil from thy fleſh; for Child-hood and youth are vanity
HEre the Preacher doth particularly apply his former exhortation, anent timous preparation for Death and Eternity, to Young Men, who are moſt prone to put off the thoughts thereof, and moſt bent upon their Earthly pleaſures, And ſo labours to ſtop them in their violent purſuit of theſe.
And this he doth First, By a Holy kind of ſcorn, and mocking of their Carnal Mirth, a way of ſpeaking which is often found in Holy Scripture, and cannot be taken for any approbation, or allowance of Men, in their ſinful Pleaſures, much leſs a provocation of them to more of that kind: But is made uſe of. 1. To bring forth to Men the language of their own Hearts, and that which one of them ſpeaks to another, ſo that Holy Irony of the moſt Holy, Gen. 3 22. Behold, the man is become as one of us &c. is made uſe of to repreſent to Man his boldneſs in Sin, and what a height of Wickedneſs his heart intended. 2. It is uſed to ſuggeſt to Mens hearts, what in juſtice they may expect if they go on in their ſinful ways after warning, even no leſs than to be given up judicially by the Lord, and to have this Language ſpoken to them by him in his great diſpleaſure, for we find alſo this form of ſpeech uſed to Men who are madly reſolved to go on in their ſinful ways 2 Chron, 25 8. And ſo it is uſed here to Men who did Rejoice in their Fooliſh Youthful Luſts, who did encourage and provoke their own Hearts, and one another, to more and more delight therein, withholding nothing of ſatisfaction to their ſenſual pleaſures which they could attain to, making their own inclination the rule of their walk, and ſo did juſtly deſerve to be given up of God to their own Hearts Luſts, and that he ſay to them, let him that is filthy be filthy still.
Next, He labours to reclaim them by certifying them of a Judgement to come, wherein they behoved to appear, and and give an account of all ſuch ſinful motions and courſes as they have intertained and followed.
Thirdly. He endeavours their reclaiming by a ſerious and grave exhortation, to the ſtudy of Reformation, held forth in two Expreſſions. The one is that they ſhould remove Sorrow from their Heart,, they thought to do this by their ſinful pleaſures, but he imports they were increaſing grief to themſelves, and Wrath (as the word tranſlated Sorrow ſignifies) even the wrath of God againſt their own Souls. The other expreſſion explains the way how they ſhould remove Sorrow from their heart, to wit, by putting away evil from their Fleſh, whereby is, meant the forſaking of theſe ſinful pleaſures, in the accompliſhing whereof, the Fleſh, or outward man, is mainly inſtrumental.
And Fourthly he doth endeavour the ſame, by a reaſoon taken from the vanity or ſinfulneſs of Mens Conception and Birth, which ſhould move them to cry for a change of their nature: for the firſt word tranſlated Child-hood relates to Mens Conception and the time between that and their Birth, and the other tranſlated Youth relates to their Birth and ſome time following, for it ſignifies the Morning or break of day; both which are full of ſinful vanity, rather to be lamented than continued in.
Hence Learn. 1. Thoſe who give up themſelves to their ſinful pleaſures, may juſtly fear that God ſhall give them up alſo to follow their own way, to their eternal ruine, and that as they ſcorn his pains, and often mock his Meſſengers, ſo he ſhall mock them, and ſcorn the Scorners: For, this Holy Irony is to beget Fears in their Hearts, leſt God give them utterly up to themſelves. Rejoice, O young Man in thy youth, and let thy Heart cheer thee in the days of thy youth, and walk in the ways of thy Heart, &c.
2. Where Gods powerful renewing Grace hath not lighted upon Mens Heart, they will not only take pleaſure in Sin, but they will provoke themſelves to more and more wickedneſs, and if Light or Conſcience would make reluctancy, they will ſpurr their Hearts over the Belly of it, and will with-hold themſelves from nothing which gives preſent ſatisfaction, were it never ſo diſhonourable to God, and deſtructive to their Souls Peace and Felicity. For this Ironical Speech expreſſes the language of a bold Sinners Heart to himſelf. Rejoice in thy youth, and let thy Heart cheer thee, and walk in the ways of thy heart, and in the ſight of thine eyes.
3. Chriſts Miniſters muſt ſtudy variety of Strains for reclaiming of Sinners, ſometimes they muſt labour to terrifie by Threatnings, ſometimes allure by Promiſes, as Solomon hath done before, and ſometimes labour to make Men aſhamed by Holy Ironies, and ſcorning of their ſcornful Carriage, and ſpeak to them in their own ſtrain, as they uſe to ſpeak to their own Hearts, and one to another, providing they do thereby intend their Reclamation, not their Irritation, that they be not deſirous of a woful day upon them, that they intertain Pity and Grief in their Hearts, to ſee Men going cheerfully to their own Ruine, and that they intermix with their ſtrain, informations of their Hazard, and loving Counſels, expreſſing ſome hope of them, and holding forth to them the way how they may be reclaimed, as here this heavenly Preacher doth. Rejoice, O young Man, &c. But know God will bring thee to Judgement, therefore remove Sorrow from thy Heart, &c.
4. When Men have abundance of earthly Pleaſures, and are in a capacity to enjoy the ſweetneſs of them, they are then in great hazard to baniſh all ſerious Thoughts of Death and the laſt Judgement: For this Memento imports, that ſuch have need to be minded thereof. But know thou that God will bring thee into Judgement.
5. The ſerious and believing Conſideration of that Great Day of Judgement, is a ſpecial Mean to abate Mens eagerneſs in the purſuit of their carnal Pleaſures: And therefore Miniſters ſhould be ſerious and frequent in ſtirring them up to the conſideration of it. For the Spirit of God finds this to be moſt pertinent to be put as a Bridle in the Jaws of inſolent Youth, to reſtrain it from exceſs in carnal Pleaſures, But know thou that for all theſe things God will bring thee to Judgement.
6. There will be no ſhifting of Compearance at the Judgement Seat of Chriſt; were Men never ſo unwilling to ſiſt themſelves there, compear they muſt. Know thou that God will bring thee in to Judgement.
7. The laſt Judgement will be ſo exact, that not the leaſt ſinful motion of wicked Mens Hearts, ſhall paſs without notice, and deſerved Puniſhment, Men muſt not only give account there of their groſs out breaking Sins, but of their inward cheering and encouraging their Hearts to follow theſe Sins: For ſpeaking of young Mens cheering their Hearts in their wicked Courſes, and in the ſight of their Eyes, he ſaith, For all theſe things God ſhall bring thee in to Judgement.
8. Though deluded Sinners dream, that their delighting in their Luſts, and baniſhing the Thoughts of Judgement to come, i… the way to remove Sorrow from their Heart; yet the truth is, by their ſo doing, they are contracting Sorrow and Heavineſs, depriving themſelves of their true ſpiritual Comfort and Joy, provoking the Lord to Wrath againſt them, and drinking down that ſweet Poyſon, which within a litle will bring much Sorrow to their Heart; except by ſincere Confeſſion it be caſt up again. For the Man to whom he ſpeaks Verſe 9, as cheering his own Heart in his Sin, and baniſhing Thoughts of Judgement, he ſuppoſes here in the 10 Verſe, to have much Sorrow at his Heart, to wit, much Guilt which will end in Sorrow, and ſo much matter of Wrath, as the Word tranſlated Sorrow ſignifies, while he ſaith, Therefore remove Sorrow from thy Heart.
9. Though the mortifying and reforming of theſe Evils, which Mens corrupt Nature (often ſignified in Scripture by the Word Fleſh) incites them unto, and their outward Man and Members thereof (which Scripture alſo expreſſes by that Name) doth act and accompliſh, ſeem to them the moſt unpleaſant and painful Exerciſes in the World, yet are they in effect the only way to remove Sorrow, and conſequently to bring in true Joy and Peace to the Soul: For this laſt Expreſſion may be looked upon as holding forth the way of attaining to what is preſt in the former, namely the removal of Sorrow from the Heart, And put away evil from thy Heart.
10. Men will never rightly reform the Ills of their practice, eſpecially Sins of their Youth, till they be ſenſible of their Original Pollution, which doth encline them to ſinful Courſes, even from the very Morning of their Life, or (as the Word tranſlated Youth ſignifies) the breaking of the Day of their being in the World: For Original Sinfulneſs is held forth in this Expreſſion, which is brought in as a Reaſon why Men ſhould be ſerious in reforming their actual Tranſgreſſions: For Childhood and Youth are vanity.
11. The ſinful Delights of Youth are tranſitory, and thoſe hot furious Motions of Paſſion, Luſt, and the like, will ſoon evaniſh; the conſideration whereof ſhould move Men to the ſtudy of Mortification timouſly, that they may leave their Luſt, ere their Luſts leave them: For the Vanity here ſpoken of, is mainly to be underſtood of the tranſitorineſs and ſpeedy evaniſhing of youthly Pleaſures, and the ſame is brought as an Argument for the ſtudy of Reformation. For Childhood and Youth are vanity.