Exposition Upon Ecclesiastes, Chapter 4

Exposition Upon Ecclesiastes · Chapter 4

p. 186CHAP. IV.

The ARGUMENT.

SOLOMON in this Chapter goeth on in preſſing that great Work, and Exerciſe of a Chriſtian Mortification to the World, thereby drawing off Mens Hearts from the purſuit of an earthly Happineſs, and encouraging them to a conſcientious Submiſſion under the greateſt preſſure of outward Troubles, which he inforceth by ſeveral Motives, or Arguments, being ſo many of his own Experimental Obſervations.

The 1. whereof is, That in his renewed and ſerious Conſideration of things, he found it ordinary in the World, that proud and wicked Oppreſſours prevailed and were very proſperous: And that the Saints were kept in a very ſad and comfortleſs p. 187Life under them. ver. 1. which made him not only commend the ſtate of them who by Death were beyond the reach of ſuch Miſeries and Snares, as preferable to the ſtate of them who by their life were yet expoſed to them, ver. 2. But alſo to prefer the caſe of them that are yet unborn, who have neither ſeen, nor felt theſe Troubles and Temptations, unto both the Dead that once were, and the Living that yet are under them, ver. 3.

2. That the beſt Entertainment that Mens diligence in following that which is good, doth ordinarly meet with in the World (though it may be ſome expect better) is Hatred and Envy, even from thoſe, from whom, in regard of their Obligation and Relation, it would be leaſt expected; which he cenſures as a ſinful Vanity in the Envyers, and a penal Vanity of Diſappointment and Unſatisfaction in the Envyed, and a thing that will work vexation of Spirit in both; while the one hath his Spirit eaten up with Hatred, and the other miſſing that encouragement he expects from Men, to the following of his duty, and not ſatisfied with the Approbation of God, is filled with Anxiety and Vexation, ver. 4. Which he enlargeth by ſhewing, 1. What effect the Worlds Envy and Hatred againſt Well-doing, had upon thoſe, who being void of Saving Knowledge & the true Fear of God, are by the Spirit of God reckoned Fools, even to make them give up themſelves to negligence & diſcouragement in following both their particular Callings, & Religious Duties, rather than to be expoſed unto the Worlds Hatred and Envy by following the ſame: Thereby proving cruel to themſelves and their Relations, as if they did eat their own Fleſh, ver. 5. And 2. The more to quiet the Hearts of the Godly under the Malice and Oppreſſion of the Wicked for Well-doing, he ſheweth that the little that is left to the oppreſſed Saints is more profitable and uſeful in regard of the Bleſſing and Peace of Conſcience they have with it; than the Plenty and Abundance enjoyed by their wicked Oppreſſours, who want neither Toil of Body, nor Anxiety of Spirit, in getting and keeping their unjuſt Gain, ver. 6.

3. That in turning his thoughts from the ſlothful Man, to the covetous Oppreſſour, whoſe great buſineſs is to heap up Riches and adore them as his God, he found that even ſuch are but in a woful and miſerable condition, ver. 7. Which he evidenceth, 1. By a deſcription of the covetous Man who ſerveth Mammon as his God. 1. From his Solitarineſs, or want of Succeſſion, either in a direct, or collateral line to enjoy his purchaſe after him, ver. 8. 2. From his endleſs and exceſſive pains about the World, notwithſtanding of his wanting Relations to whom he might leave it ver. 8. 3. From his unquenchable deſires after more, notwithſtanding the abundance he enjoyeth ver. 8. And 4. From his being bound up by his exceſſive care about the World, from the improvement of theſe rational Conſiderations, that might ſerve to divert his ſo eager a Purſuit after uncertain Riches, never conſidering with himſelf the uncertainty for whom he is taking ſo much pains, and the grievous Loſs of the true good of his Soul, fellowſhip with God, and the comfortable enjoyment of the Creatures, which by this inordinate Purſuit of the World he certainly ſuſtains. ver. 8.. And then paſseth Sentence upon ſuch a Mans way, that as it is his Sin and a Proof of his Vanity, ſo it p. 188is is his puniſhment, and a part of his ſore Travel ver. 8. And 2. He evidenceth the woful condition of the ſolitary covetous Wretch, by commending the comfort and advantage of Society, (whether Civil, or (and eſpecially) Religious) through which mutual good and aſſiſtance are communicated: And that, in oppoſition to that affected or inflicted ſolitarineſs of theſe World-worſhippers, whereby none are admitted to ſhare with them in their Riches.

CHAP. IV.

Ver. I. So I returned, and conſidered all the oppreſſions that are under the Sun: And behold the tears of ſuch as were oppreſſed, and they had no Comforter; and on the ſide of their Oppreſsours there was power, but they had no Comforter.

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

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

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

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

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

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

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

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

p. 192Verſe II. Wherefore I praiſed the dead which are already dead, more than the living which are yet alive.

III. Yea, better is he than both they which hath not yet been, who hath not ſeen the evil work that is done under the Sun.

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

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

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

p. 1943. The Lord doth wiſely make uſe of ſad Diſpenſations to looſe mens hearts, from the too great eſteem they have of their natural Life, and being in this World; And to allay the abhorrency they have at Death, which ſhould make the Lords people ſubmiſſive to ſuch Diſpenſations, and labour to find this effect thereof upon themſelves, which Solomon here expreſſes to have been produced upon him by them, Wherefore I praiſed the Dead which are already Dead, more than the Living &c.

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

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

Ver. 4. Again I conſidered all travel, and every Right work, that for this a man is envied of his neighbour: this is alſo Vanity, and Vexation of Spirit.

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

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

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

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

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

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

p. 1976. Men do naturally over value the applauſe of others, and ſtudy ſo little to draw their Encouragement from Gods approbation, that when they meet with envy inſtead of applauſe which they expected, their Spirits are ready to be eaten up with Anxiety; For, That a mans Right Work ſhould be envyed of his Neighbour▪ This, ſaith Solomon proves not only Vanity, or diſappointment of his expectation, but alſo Vexation of Spirit.

Ver. 5. The Fool foldeth his hands together, and eateth his own fleſh.

6. B…er is an handful with quietneſs, than both the hands ful with travel, and vexation of Spirit,

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

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

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

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

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

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

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

Ver. 7. Then I returned, and I ſaw vanity under the Sun.

8. There is One alone, and there is not a Second: yea he hath neither Child nor Brother; yet is there no end of all his Labour, neither is his eye ſatisfyed with riches, neither ſaith he, for whom do I labour and bereave my ſoul of good? this is alſo vanity, yea it is a ſore travel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ver. IX. Two are better than One, becauſe they have a good Reward for their labour.

X. For if they fall, the One will lift up his fellow; but wo to him that is alone when he falleth, for he hath not another to help him up.

XI. Again if Two ly together, then they have heat, but how can One be warm alone?

XII. And if One prevail against him, Two ſhall withſtand him, and a threefold cord is not quickly broken.

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

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

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

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

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

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

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

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

p. 2085. It is mens ſenſe of their being prone to Fall, and unable to recover themſelves without help, when they fall, which makes them of Uniting and Sociable tempers, as is implyed in this advantage commending Chriſtian Society, if they fall, the One will lift up his fellow.

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

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

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

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

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

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

Ver. 13. Better is a poor, and a wiſe Child, than an old and fooliſh King, who will no more be admoniſhed.

14. For out of priſon he cometh to reign, whereas alſo he that is born in his Kingdom becometh poor.

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

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

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

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

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

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

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

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

p. 2138. The Lord may have a deſign of much good toward men, with whom his Diſpenſations are ſuch for the time, as ſpeak to ſenſe a…d carnal reaſon, rather their ruine, and his diſpleaſure, than any good to them, he will have them tried, humbled, and ingaged to him for their deliverance: For, the Poor and Wiſe Child may ſeem undone, when he goeth to Priſon, and yet Out of priſon he cometh to Reign.

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

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

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

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

p. 21413. The longer men continue in their ſins, the more unwilling they are to take with Admonition, becauſe they think the leſs of their faults the longer they be ſpared: For, though it be ſuppoſed, that this King never made uſe of Admonition, ſeing he is become Old in his Folly, yet he is ſet forth as at a greater height of Wickedneſs in his Age, than he had been in his youth, that whereas before he would have heard men ſpeak as they pleaſed, and he would have done as he pleaſed, yet now, he will not ſo much as hear, He will be no more Admoniſhed.

Ver. XV. I conſidered all the Living which walk under the Sun, with the Second Child that ſhall stand up in his ſtead.

XVI. There is no end of all the People, even of all that have been before them: they alſo that come after, ſhall not rejoice in him: ſurely this alſo is Vanity, and Vexation of Spirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 21911. It is a great favour of God to Rulers, highly to be prized by them, when People have comfort and joy of them, providing the People be thereby incited to Rejoice in God's goodneſs therein manifeſted to them. 1 King. 8.6 6. And it is the guilt of People not to Rejoice thus in Good mens advancement above them, for the contrary of this is here foretold as Peoples ſin, and an evidence of their Levity; And threatned as the puniſhment of theſe Rulers who affect applauſe, The People ſhall not rejoice in him.

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