Exposition Upon Ecclesiastes, Chapter 5

Exposition Upon Ecclesiastes · Chapter 5

p. 219CHAP. V.

THE ARGUMENT

THE Preacher having in the former Chapters made ſome diſcoveries of the chief ways by which men ſeek for Happineſs in the earth, and by ſeveral Arguments laboured to diſſwade from that vain Enterpriſe: He in this Chap. holdeth forth the way of attaining, and entertaining that true peace and contentment of Spirit, wherein a great part of mens Happineſs in this life doth conſiſt: Affordeth ſome diſſwaſives from the prevailing evil of Covetouſneſs, which filleth the heart with vexation and diſquietneſs, and ſingularly commendeth the holy Sober and chearful uſe of creature comforts, as very contributive to true reſt and quiet of Spirit, And accordingly the Chap. is divided in three parts.

p. 220I. In the Firſt part to v. 10 Solomon giveth ſeveral directions for obtaining and improving of true peace and quietneſs of mind, which renders a man ſo happy in this life. The Firſt whereof concerning the right way of going about the publick worſhip of God, in the ſolemn Aſſemblies of his people, wherein true peace of mind and fellowſhip with God is to be had. To wit, That as they are to frequent the publick Ordinances, and to watch over their affections whilſt they meet in them▪ ſo are they willingly and chearfully to hearken unto, and embrace the mind of God in the mouthes of his Meſſengers, ver. 1. which he preſseth by two Arguments, the one taken from the ſmall reckoning, the Lord maketh of the external part of worſhip (as being but folly in his account) without this right ordering of the affections and hearty receiving of the word which is the internal part of the Lords Service. ver 1. The other taken from the ſinfulneſs and danger of reſting (as formal Hypocrites doe) in the external performance of duties without the inward power and life of them, ver. 1. The Second direction is concerning privat worſhip to God, eſpecially ſecret Prayer, ſet down both Negatively, that we be not raſh or unadviſed in our expreſſions, nor ſudden and indigeſted in our deſires before God: And poſitively, that we endeavour to expreſs our deſires to God in as few words (uttered with humility, faith and love without Tautology or vain repetitions) as we can, ver. 2. Which he inforceth upon ſeveral grounds. The 1ſt is taken from the Majeſty and Excellency of God who inhabiteth the Heavens. ver. 2. The 2d from our baſeneſs and vileneſs, being of and in the earth ver. 2. The 3d. from a proverbial ſpeech That dreams come from a multitude of Buſineſs, importing, That as exceſse of affaires in the day time occaſions a number of wild and confuſed fancies of dreams in the night ſeaſon: So Men having their hearts overcharged with the cares of this life, cannot but (through want of ſerious p…pa…ation) ſpeak unconcernedly and unadviſedly to God in prayer, ver. 3. And the 4th is taken from the effect of this inconſiderat multiplying of words to God, ſet forth in another proverb, That a Fools voice is known by the multitude of words importing, that, as much ſpeaking in any thing diſcovereth great imprudence, ſo eſpecially. Vain babling to God in prayer, bewrayeth a man to be deſtitute of true and ſaving wiſdom, ver. 3 All which inferr, that in our addreſſes to God in prayer we ought not to be inconſiderat, either in thoughts, or expreſſions: But in as few ſerious words as poſſibly we can (except in ſome caſes when God calleth to more length and continuance) to pour out our heart before God. The Third Direction is Concerning the ſerious making, and conſcientious and ready performance of vows unto God in theſe things, which tho' in themſelves lawful, yet in reſpect of circumſtances of time, place, &c. are Arbitrary and in our own power ver. 4. Which he preſſeth by two Reaſons, The one, that the Lord is ſo far from taking pleaſure in ſuch fooliſh men as think to put him off with fair promiſes without accompliſhment, that he doth very much loath and abhorr ſuch Slighters of their Vows unto the moſt High ver. 4. The other, That in ſuch caſes of Arbitrary and indifferent things, it were better not to take on, than having come under engagements, to neglect the performance of them, ver. 5. The Fourth Direction is, Concerning raſh and ſinful engagements, held forth by way of diſſwaſive. Where (1) … p. 221Preacher ſets down two branches of the dehortation, The one is that men would bewarr to utter ſuch unadviſed reſolutions and Vows with their mouth, as being once ſpoken and determined with them, do (through their pride and corruption) make them conceive themſelves under a kind of neceſſity to ſtand to the performance of them, and to cauſe their flesh or members of their Body to be active in accomplishing what they have rashly and ſinfully Vowed, ver. 6. The other Branch is, That people would not excuſe or mince the making and keeping of ſuch unadviſed and ſinful Vows, when they are diſcovered to them to be ſuch, by giving them ſuch an extenuating name, as only to call them, An Errour, or Small miſtake; But that they look on them as a grievous offence deſerving a worſe deſignation, ver. 6. (2) He preſſeth this direction by ſeveral Motives, As Firſt, That theſe rash Vows involve the whole man in ſin, ver. 6. Next, That this ſinful courſe is highly aggravated not ſo much by being in the preſence of publick Miniſters of the Church, who are called Angels in Scripture, And in the view of holy Angels who frequently are witneſſes to our Religious Actions, As that it is done before the face of the great Angel of the Covenant Chriſt Jeſus, ver. 6. Thirdly, The fiery indignation of God againſt ſuch inadvertant making, and peremptory ſtanding to the performance of ſinful engagements, ver. 6. Fourthly, The Lords frequent overturning what devices and works men by theſe ſinful undertakings do build, ver. 6. And Fifthly, That there are many ſins and ſorrows attending and following that way of coming under rash and unlawful Vows which is illuſtrated by a ſimilitude or proverb: That as in the multitude of Dreams there are many wild fancies, which evanishing leave a man, when he awakes under fretting and vexation, ſo in multiplying of words; eſpecially in rash Vows, there are many ſinful vanities and vexing diſappointments. ver. 7. And (3) he lays down an effectual remedy againſt the foreſaid evil (which may alſo have the place of another direction) of rash and ſinfull undertakings; which is that People would ſtudy to keep themſelves under a holy and reverential fear of God, both in his Goodneſs and Judgements. The want of which is the root (as of other ills ſo) of this precipitant way of Vowing and engaging ſinfull courſes, ver. 7. The Fifth Direction is, Concerning ſubmiſſion unto the wiſe providence of God in ordering the ſadeſt diſpenſations for the good of his Saints, ver. 8. In proſecution of which. He (1) ſuppoſeth that the Saints will meet with oppreſſion and have the Seat of Juſtice that should defend them turned to farther violence againſt them, ver 8. (2) He diſſwades from that ſtupid and diſtrustful wondering at ſuch a diſpenſation. ver. 8. (3) He preſſeth this by diverſe arguments. As, Firſt, The Eminency and Soveraignity of God, as being farr above the highest Oppreſſours, ver. 8. Next. His care to avenge the Injuries done unto, and the notice he takes of his Saints who under oppreſſion keep his way. ver. 8. And Thirdly The many choiſe Inſtruments eſpecially of high and mighty Angels whom he hath to imploy in taking vengeance for the wrongs done to his people, any of whom being backed with his commiſſion is farr above the higheſt Oppreſſour on earth, ver. 8. And Fourthly. He diſſwadeth from this Opreſſion of the Saints by men in power upon two accounts. The one is, That p. 222the profit or encreaſe of the earth, is for the Poor as well as the Rich; and therefore the great ones ſhould not by violence take all from them, as if it only belonged to themſelves. ver. 9. The other is, That the mighty Monarchs of the World are themſelves furniſhed by the fruits of the ground, through the induſtry of the poor Labourers, which ſhould hinder them from oppreſſing them, ver. 9.

II. In the ſecond part of the Chapter, The Preacher diſſwadeth from the ſin of Covetouſneſs as a great hinderance to true Happineſs, and Peace) by ſeveral Reaſons from ver. 10. to 18. As (1) That neither Silver, nor the abounding increaſe of any other thing can give true ſatisfaction to the heart of man, and therefore it is vanity to ſet his heart upon them, ver. 10. (2) That ordinarly as Riches increaſe with any, ſo Providence doth multiply Inſtruments and Objects, who, if a man do as he ought, will Conſume a great part of his ſubſtance; and what is left behind the owner hath no more, but a naked ſight thereof, which will contribut little to his Peace and Happineſs. ver. 11. (3) That the poor Godly man who painfully laboureth, both in ſeeking the true Riches, and in the Duties of his calling, enjoyeth ſound ſleep and reſt, both to Body and Spirit, whether his Die… be light and ſpare, when he gains but little, or more liberal (yet in Sobriety) when God is pleaſed to bleſs his diligence with more ſucceſs, ver. 12. (4) That the inordinat pains of getting and increaſing Wordly things is attended with ſo much Anxiety of Spirit, that it bereaves theſe Mammon-Servers of that reſt, and ſleep which the Lord allows upon men in the night ſeaſon▪ ver. 12. (5) That Riches covetouſly ſought after and ſinfully improven, prove hurtfull to the owners laying them open both to ſin and ſnares, which he not only obſerveth but regrateth. ver. 13. (6) That it frequently falleth out, That what hath been long and well kept of Worldly things, is either by the owners ſinfully waſted, or by God juſtly ſcattered; ſo that is ſeldom fills the hand even of the neareſt Off-ſpring, ver. 14. (7) That there is a neceſſity of parting with all Worldly enjoyments, That as a man came into the World without theſe things, ſo muſt he return, and goe as he came, ver. 15. Which the Preacher uttereth both by way of regrate, ver. 15.16 And by way of conviction, inquiring at the conſcience, what profit a man hath at his Death in having followed that which is no better to grip or hold then the wind, and can be no more uſeful to him in another World, or refreshful here, then the Wind to a hungry man. ver. 16. And (8) That the Covetous wretch even in the midſt of his enjoyments, is but in a poor miſerable condition ver. 17. In regard, That as all his (even joyful) days are void of true ſpiritual comfort, and he ſtill either feeling or having matter of ſorrow. ver. 17. So is he ordinarly plagued with rage and wrath at providences and inſtruments that impede his Worldly projects, and with a ſickneſs of Soul through cares and fears, which ſometimes diſtemper alſo his body, eſpecially while he denieth himſelf, the comfortable uſe of the creatures. ver. 17.

III. And in the Third part of the Chapter, leaſt the former Reaſons diſswading from Covetouſneſs ſhould be miſimproven, as ſetting men upon a m…roſe ſevere and comfortleſs way of living; The Wiſe-man doth from this, ver. 18 to the end highly commend a holy ſober and chearful uſe of the comforts which God in his providence beſtows upon men in this life: And in order to this he doth, (1) … p. 223all to ponder what he in his experience had found, To wit, That it is a mans ſubordinate and inferior good as it fits him for enjoying the chief Happineſs, and a conſiderable Ornament both to his own deportment and to the way of Godlineſs: That a man should (tho' not in ſenſuality and exceſs yet) in moderation and ſobriety, take his free and chearful uſe of the Creatures which God bleſſes him with for keeping up of the outward man in the better capacity to do him ſervice: This being (th… not his chief and beſt yet) his temporary portion and reward of his Labour, ver. 18. (2) He shews That all theſe outward comforts, the power of health and heart to make uſe of them for ſtrength to doe God Service, wiſdom to take their own due portion of them ſuitable to their rank, and employment, neither defrauding themſelves, nor any whom they are bound to maintain, of the comfortable uſe of them, and the Grace to partake of them with joy and chearfulneſs in following of duty, are all the ſpecial Gifts of God, ver. 19. And (…) He giveth the Reaſon why men should endeavour this holy and chearful uſe-making of the Creatures: Becauſe thereby, as he shall be diverted from the vexing remembrance of his by-paſt ſorrows, ſo shall he be kept from the ſolicitous fears of his future miſeries in the days of his life: Whilſt the Lord makes him rejoice in his enjoyment of theſe things, not ſo much as the fruit of his lawful diligence, as the ſweet and ſeaſonable return of his Prayers, ver. 20.

CHAP. V.

Ver. 1. Keep thy foot when thou goest to the houſe of God, and be more ready to hear, then to give the Sacrifice of Fool…: for they conſider not that they do evil.

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

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

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

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

p. 2264: There is no part of publick Worſhip can be acceptable to God, or comfortable to Men, except they ſtudy a ready receiving of the Word, which conſiſts in a humble expectation of ſuch Truths as may be uſeful, and of a Bleſſing with them, Act. 10.33. In the eagerneſs of deſire after the Word, as the Souls neceſſary Food, 1 Pet. 2.2. and in the hearty Application of the ſame to our ſelves by Faith, Heb. 4.2. and that in order to the practice and obedience of it, Pſ. 119.11. For this is the ſecond Branch of the Direction here preſt, as more profitable for attaining Fellowſhip with God in Ordinances, than what elſe can be done in publick Worſhip, this being neglected, Be more ready to Hear, than to give the Sacrifice of Fools.

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

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

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

p. 2278. Not only are Men Evil-doers when they act that which is in it ſelf ſinful, but even when they go about commanded Duties, Reſting upon the outward form of them, not only muſt they anſwer for their Commiſſion of Sin, and Omiſſion of Duty, but for their Performance of Duty, while they ſtudied not to keep their hearts in a right Frame: For here the Fools or Hypocrites are not challenged for neglect of Sacrifice, but for not looking to their Feet, or Affections, they conſider not that they do Evil.

Ver. 2. Be not raſh with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth: Therefore let thy words be few.

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

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

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

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

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

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

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

p. 2306. Our own natural Baſeneſs and Weakneſs, whereof we ſhould be minded by the place of our reſidence, here below upon this Earth, under the view of the Lord's Eye, and under the ſtroak of His Hand, Who is exalted ſo high above us, ſhould likewiſe ſtamp our hearts with much reverence to Him, and make us, who are but Earth-Worms creeping about His Foot-ſtool, very attentive what we ſpeak or think of ſuch an Exalted Lord: For this is another Motive to that purpoſe, Thou art upon Earth.

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

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

p. 231Ver. 3. For a Dream cometh through the multitude of buſineſs, and a fools voice is known by multitude of words.

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

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

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

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

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

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

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

Ver. 4. When thou voweſt a Vow unto God, defer not to pay it: for he hath no pleaſure in Fools; pay that which thou haſt vowed.

5. Better is it that thou ſhouldest not vow, than that thou ſhouldeſt vow, and not pay.

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

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

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

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

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

p. 2374. The Lord is ſo far from taking Pleaſure in fair promiſes, which are not backed with real endeavours after performance, that he doth extremely abhorr the perſons that offer ſuch promiſes to him▪ and make no conſcience of performance, as is imported in this Expreſſion, He hath no pleaſure in Fools.

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

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

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

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

p. 238Ver. 6. Suffer not thy Mouth to cauſe thy Fleſh to ſin, neither ſay thou before the Angel that it was an Errour: Wherefore ſhould God be angry at thy voice, and destroy the work of thine hands?

7. For in the multitude of Dreams, and many Words, there are alſo diverſe Vanities; but fear thou God.

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

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

Secondly, He bears in this Direction by ſeveral Reaſons: The Firſt is imported in the Firſt Branch, that ſuch raſh undertakings involve the whole Perſon in guiltineſs, as it were by neceſſitating him to act theſe Purpoſes. The Second is expreſt in the Second Branch, and is mainly againſt the Extenuation of them, in thoſe Words, Before the Angel; which Reaſon though it have force, taking the Angel either for any publick Miniſter of God, who hath that Name both in the New and Old Teſtament, Mal. 2.7. Rev. 1.20. And ſo it may be taken here for the Prieſt, before whom, according to the Form of Worſhip in Solomon's time, Sins of Ignorance (as it is here ſuppoſed Men will pretend their raſh Vows to be) were to be Confeſſed, Lev. 4.4, 5, 6. Or taking it for any of the Created Angels of Heaven, whom the Scripture frequently ſets forth as Witneſſes of our Actions, eſpecially in Religious Matters 1 Cor. 11.10. Yet conſidering that the Reaſon being underſtood of either of theſe, doth neceſſarly include and imply the preſence of him who is the Great Angel of the Covenant, Mal. 3.1. And becauſe the word Angel here hath ſuch an Article, as the Scripture uſeth to prefix to Chriſts name, and likewiſe, becauſe if we take it thus, The Argument is ſtrongeſt, Therefore it ſeems ſafeſt to reſt in this that the Argument is drawn from his preſence, who is a Witneſs and Avenger of Raſh Vows, and Mens Extenuations thereof. The Third Reaſon is taken from the juſt diſpleaſure of God with ſuch raſh Engagements, and the ſlighting of them, Why (ſaith he) ſhould God be Angry? the word ſignifies Foaming Anger, not as if there were any Paſſion or Fury in God, as uſes to be in man, but his juſt diſpleaſure p. 240is ſo expreſt, becauſe we cannot fear it as we ought, except we take it up under the ſimilitude of a mans Rage; which makes him Foam with Anger, and deſire to be avenged upon his Enemy. And he puts this Reaſon in a Queſtion, thereby preſſing the Raſh and Inconſiderat man, to conſider his hazard; Neither is the Queſtion to be ſo underſtood, as if the Lord had no Reaſon to be Angry, but by it he would have Men convinced of their Folly in adventuring ſo raſhly upon His Diſpleaſure, and making ſo light of that which ſo highly provokes Him. The Fourth Reaſon is taken from the effect of God's diſpleaſure, and that is the Destruction of the work of mens hands, the meaning whereof is, that hereby men provoke God to blaſt, and turn to nothing, their moſt ſerious undertakings, and Works wherein they take moſt pleaſure, even by their raſhneſs in Vowing, and ſlighting of their guilt in ſo doing. The Fifth Reaſon is, that there are many ſins, and conſequently many ſorrows and diſappointments attending this one ſin of raſh Vowing, both which are ſignified by this word, Diverſe Vanities, and this is illuſtrate by a ſimilitude which hath this force, as in the multitude of mens Dreams, there are many vain and vexing Fancies, So, in many words, eſpecially in multiplying raſh Vows, there are many ſinful Vanities, and grievous Diſappointments following thereupon: For frequently in Scripture when two Sentences are thus coupled together, a Compariſon or ſimilitude between them is imported, ſee Iſai. 53.7. Prov. 17.….

Laſtly, He preſcribes the true remedy of this raſhneſs, which is that men ſtudy to keep their hearts under a holy fear of offending God, the want whereof is the cauſe of the forementioned Miſcarriage: And this may ſafely be looked upon as a Fifth Direction for attaining to true Peace and Contentment of Spirit.

Hence Learn 1. So great is the force of unmortified Corruption in Men who have not the powerful Reſtraint of God's Grace, and the uſe of ſanctified Reaſon to bridle their Paſſions, that the very Members of their Body have a great Propenſion p. 241to ſerve the corrupt inclinations of their Soul: And when one Member is given up to act any Wickedneſs, it hath as it were a conſtraining power, to carry all the reſt along with it, to concur with and be ſubſervient to it in committing more Iniquity, ſee Jam. 3.4, 5. &c. For Solomon ſpeaks of the Mouth as ſtrongly inclining to ſpeak Raſhly, and of the ſame having done ſo, as having a commanding power over the reſt of the Members, which muſt flow from the Corruption of Nature, while he ſaith, Suffer not thy Mouth to cauſe thy Fleſh to ſin.

2. Men are ſo proud of their own Wit, naturally, and ſo unwilling to be eſteemed Raſh and Inconſiderat, that when they have proven themſelves to be ſo in their Words, they will rather prove themſelves to be ſo alſo by their Deeds, in executing what they have raſhly reſolved, than by their forbearance thereof ſeem to take with their own Raſhneſs: For it is here ſuppoſed, that if once a Raſh Vow eſcape the Mouth, it will readily carry the whole Man to the execution of it, and that very forcibly, while it is ſaid, Suffer not thy Mouth to cauſe thy Fleſh to ſin.

3. They that would entertain true Peace and Tranquility of Mind, muſt be very careful to Bridle their Tongues, and ſet a watch before the door of their Lips; and for that end, to watch over their Spirits, that their Affections and Paſſions ſwell not over the Banks, which often occaſions their raſh Purpoſes, there being nothing that more ordinarly marrs the peace of thoſe, who are otherwiſe tender Walkers, than Raſhneſs in diſcourſe, 1 Pet. 3.10. For this is a farther Direction for entertaining true Peace and Contentment of Spirit, Suffer not thy Mouth to cauſe thy Fleſh to ſin.

4. The difficulty of Mens reſtraining themſelves from the execution of their raſh Purpoſes, ſhould make them very ſerious, and deliberat in taking on Vows, that if they cannot get them kept from ſtirring within, they may ſhut their Mouths, and hold them within Doors, for being once out, they will readily Cauſe, p. 242or imperiouſly Command the Fleſh to execute them, as this expreſſion emphatically runs in the Original, and may be looked upon as having a Reaſon in the boſome of it for diſſwading Men from venting their raſh Purpoſes, taken from the force and power which theſe have upon their Wills in order to the execution of them, Suffer not thy Mouth to cauſe thy Fleſh to ſin.

5. When Men cannot altogether deny their Guiltineſs, they are very prone to extenuate the ſame, and to give their Sins very favourable Names, that they may not diſturb their own falſe Peace, nor put themſelves in fear of that Wrath which will certainly follow, and might be fled from, if they would look upon their Sins in the own Colours, and cloathed with the own Aggravations thereof: For that it is ordinary with Men ſo to do, is imported in this ſecond Branch of the Diſſwaſive, Neither ſay thou it was an Errour.

6. Jeſus Chriſt the Mediator and Great Angel of the Covenant, Who hath a more Excellent Name than any created Angel. Heb. 1.4. is a preſent Witneſs not only of Mens Actions, but of their Words, even ſuch as are moſt raſh, and which they themſelves think ſcarcely worthy to be taken notice of, and not only of their raſh Words, but of their Extenuations of the ſame; the conſideration whereof ſhould be a powerful Motive to make Men watchful over their Words: For this is a Reaſon of the Diſſwaſive from raſh Vowing, eſpecially from extenuating of it, that it is done before him. Neither ſay thou before the Angel that it was an Errour.

7. It is no leſs a Provocation of God to extenuat Sin, than to commit it: Yea, it is a greater, it being a new Sin added to the former, for covering of it, yea a defending of it in a great part: For this third Reaſon is eſpecially to be referred to the ſecond Branch of the Diſſwaſive from the extenuating of Sin. Why ſhould God be angry at thy Voice?

8. Though there be no Paſſion in God as uſes to be in men, Iſa. 27.4. yet they that ſpeak, or act contrary to His Will, may find p. 243ſuch dreadful Effects following upon His juſt Diſpleaſure, as Men uſe to apprehend upon the incenſed Fury of thoſe who are inraged againſt them, and ſo ought they to ſet forth His Wrath to their own Hearts for deterring them from Sin: Therefore is His Diſpleaſure here ſet forth by a word ſignifying Foaming Anger, which is only incident to Men when they are beyond meaſure commoved with Paſſion: Why ſhould God be Angry, &c.?

9 The Terrour of the Lord, as well as His Loving Kindneſs, ſhould be conſidered by His People, for reſtraining their Hearts from what is Evil in His Sight, eſpecially ſeing they are often in ſuch diſtemper, through ſecurity and love to their Idols, that conſiderations of His Love have little weight with them; therefore is this here held forth as a reaſon of the former Diſſwaſive, Why ſhould God be Angry at thy Voice?

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

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

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

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

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

Ver. 8 If thou ſeeſt the oppreſſion of the Poor, and violent perverting of Judgement and Justice in a Province, marvel not at the matter: For he that is higher than the highest regardeth, and there be higher than they.

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

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

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

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

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

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

p. 2473. They that would poſſeſs true Peace and quietneſs of Spirit, muſt reſolve to follow their Duty, through variety of grievous injuries from the World for their ſo doing, and muſt learn to furniſh themſelves with ſuch conſiderations of Gods greatneſs, and reſpect to his people, as may make them digeſt all their ſufferings, and not marvel at them; And conſequently they that would direct people how to intertain true contentment, muſt not only preſs their Duty upon them, but alſo guard their hearts with ſuitable grounds of incouragement againſt ſuch Oppoſition as they may meet with in the World, as here Solomon doth, Marvel not at the matter, for he that is Higher then the Highest regardeth.

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

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

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

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

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

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

Ver. 9. Morover the profit of the earth is for all: the King himſelf is ſerved by the Field.

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

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

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

p. 2503. When Great Men that are exeemed from Labouring of the Ground, ſee that the Earth doth anſwer the poor Labourer, as readily as it would do the King, if he ſhould put his hand to the Plough or Spade, it ſhould bring them to conſider that the Profit of the poor Man's Labour is the Lord's Allowance to him, and ſo ſhould deterr them from robbing him of it by Oppreſſion: For this may be taken as an Argument to diſſwade from Oppreſſion, The profit of the Earth is for all.

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

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

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

p. 257Ver. 10. He that loveth Silver ſhall not be ſatisfied with Silver: nor he that loveth abundance with increaſe: this is alſo Vanity.

11. When goods increaſe, they are increaſed that eat them: and what good is there to the owners thereof, ſaving the beholding of them with their eyes?

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

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

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

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

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

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

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

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

8. That which doth increaſe the contentment of a man mortified to the World, increaſes the Anxiety of a worſhipper of Mammon. It is a great comfort to a Child of God, when Abundance of the World is laid to his hand, that Providence offers him many fit Objects upon whom to imploy it; But to the Covetous Worldling it is a Vexation to ſee the number growing to whom he ought to give, and from whom he cannot with a good Conſcience withhold, and yet cannot get an heart to give, as is imported in this Reaſon of his unſatisfaction with his Increaſe, that when Goods increaſe, they are increaſed that eat them.

9. God doth never give a man Riches, and abundance of things Worldly, to hoard up beſide him, but when ſoever his p. 254Providence brings in to him Abundantly of theſe things, the ſame Providence affords Objects upon whom he is bound to lay out a part thereof: Either his Children are multiplyed, or the number of his Servants and Followers is increaſed, or the Poor run and flock about him, or ſome occurrences of Providence, meet him, that will, if he do as he ought, eat up a conſiderable part of his increaſe; for this is a general truth, as Goods increaſe, they are increaſed that eat them.

10. Beſide what men make uſe of for their ſubſiſtence, and that which they are bound to give out to others, or imploy for neceſſary uſes, there is no true pleaſure or profit by all that men have in the World, yea they have nothing but the naked ſight of them, which ſignifies little; the conſideration whereof ſhould make men ſee their Vanity in ſeeking theſe things as their chief Happineſs: For this is the laſt Reaſon to this purpoſe, what is there (to wit beſide what is neceſſary for a mans ſubſiſtence and to beſtow upon approven uſes) To the Owner, beſide the beholding of them with his Eyes?

Ver. 12. The ſleep of a Labouring man is ſweet, whether he eat little or much: but the abundance of the Rich will not ſuffer him to Sleep.

HEre are two farther Arguments to diſſwade from the immoderate love of things earthly; The one is taken from the advantage of moderate diligence about theſe things, The Sleep of a Labouring man is ſweet, ſaith he. By the Labouring man here ſpoken of, is meant mainly, 1. Such an one as for all his Labour hath but little of the World among his hands, as appears by this, that he is oppoſed to the Rich, who hath Abundance. Yet 2. He is ſuch an one as is ſuppoſed to be Labouring alſo for the true Riches, otherwiſe if he were a Covetous Wretch, his want and care to get, would make him as unquiet as the others Abundance, but being moderate in diligence p. 355about his outward calling, and ſerious in ſeeking the true Riches, he hath ſweet Sleep and Reſt both to Body and Spirit: and this he hath, though he have but a light Supper; his painful Labour, and his good Conſcience makes his Sleep refreſhful, and if he eat more, the Bleſſing of God upon his Healthy conſtitution, makes digeſtion eaſie, and ſo however it be with him, his Sleep is Sweet.

The other Argument is taken from that Anxiety which ordinarily attends the Abundance of things Worldly, in thoſe who ſeek them as their beſt portion: But the Abundance of the Rich (ſaith Solomon) will not ſuffer him to Sleep. By the Rich muſt be underſtood, not ſimply every man who hath Abundance, for Godly Rich men, ſuch as Abraham and Job were, have reſt to Body and Spirit allowed upon them; But the Covetous Rich, who thorow exceſſive love to the World, cares and Anxieties about keeping, and fears of loſing, deprive themſelves of the Lords allowance to men. And both the expreſſions in this verſe are to be underſtood of what doth Ordinarily fall out, ſeing the Lord may correct and exerciſe his own deareſt people with unquietneſs, and may and doth ſometimes plague the Rich with falſe peace, and reſt of Body and Spirit.

Hence Learn. 1. Oftimes theſe who doth moſt painfully and honeſtly Labour in their Callings, remain Poor in things Worldly, not only becauſe ſuch are often preyed upon by Oppreſſours, but becauſe the Lord having provided better things for them, will have them by the want of theſe outward things ſtirred up to ſeek for better, and to depend upon him for their daily Bread; For, Solomon oppoſeth the honeſt Labourer to the Rich who hath Abundance, as if the Poor and Labourer were one, as ordinarily they are, The ſleep of the Labouring man &c. But the Abundance of the Rich, &c.

2. Natural reſt or ſound Sleep, not interrupted by Diſtempers of Body or Soul, is a ſweet Mercy of God, whereby men are ſeparat from the ſight and feeling of the Miſeries of this p. 256life; And the ſame being ſanctified, they are by it refreſhed, and recreated in Body and Spirit, for the farther ſervice of the Lord; For as a Sweet Bleſſing to the poor Labourer that fears God, it is here ſpoken of, The Sleep of the Labouring man is ſweet.

3. The buſier men be in honeſt and moderat Labour in their Callings, the Sweeter ordinarily is their Rest and Sleep, which God vouchafes upon them, their diligence diſpoſes their Bodies for Rest, and their moderation and honeſt Labour prevents challenges which Conſcience might ſuggeſt to marr their Reſt. The conſideration whereof ſhould make men digeſt the pains of lawful diligence, and make them beware to take a ſurfet of it, or to marr the peace of their Conſcience, which may marr the Sweetneſs of their Rest and Sleep, which God allows upon them: For, it is of him who Labours painfully and moderatly, that Solomon here ſaith, The Sleep of a Labouring man is Sweet.

4. As any man, eſpecially a Labourer ought ſometimes to take a more ſparing meaſure of the creatures, as when providence orders their ſucceſs to be leſs then ordinary, or calls them to diſtribute a part of their allowance to ſome others of his poor people; ſo may they at other times make uſe of them more liberally (always keeping themſelves within the bounds of Sobriety) as when the Lord Bleſſes their Labour with greater ſucceſs, and in his providence carves out more work for them, for which their Bodies muſt be proportionally upheld, and ſtrengthned by the Creatures: For, Solomon here ſuppoſes the Labourer upon good Grounds, to eat ſometimes More, ſometimes Leſs, while he ſaith, his Sleep is ſweet, whether he eat little or much.

5. The Lord can make it go as well with the Bodies of his poor Labouring people, and with their Spirits alſo, when they have little to eat, or find themſelves obliged to eat more ſparingly, as at othertimes when they have Much, and may eat more liberally, ſo that their Rest and quietneſs of Spirit, is to be p. 257attributed, not to the things they make uſe of, but to his Bleſſing, the light of whoſe Countenance makes their Sleep ſweet and ſound Pſal. 4.8. For, the ſleep of a Labouring man is ſweet, whether he eat little or much.

6. Beſide eternal Torment and Unreſt abiding men who have choſen their portion in this World, they have oft the earneſt of that everlaſting unquietneſs, given them in this life, many unquiet nights and vexing thoughts, about the keeping and increaſing of what they have, which are ſo many Meſſengers to warn them of their Folly, in chooſing ſuch a God to ſerve, as cannot give his Worſhippers a ſound and ſweet Sleep, and in neglecting to ſerve him, who will give his Beloved Sleep, when it may be good for them; For, (ſaith Solomon) the abundance of the Rich will not ſuffer him to Sleep.

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

Ver. 13. There is a ſore evil which I have ſeen under the Sun, namely, Riches kept for the Owners thereof to their hurt.

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

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

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

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

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

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

Ver. 14. But theſe Riches periſh by evil travel: and be begetteth a Son, and there is nothing in his hand.

SOlomon having reaſoned againſt Covetouſneſs from the Hurt that Worldlings ſuſtain by their Riches while they enjoy them; he giveth here a Seventh Argument againſt the ſame, from the hazard of loſing theſe things which they have kept for a long time (he ſpeaks of what frequently falls out) and that by evil Travel, that is, the Lord either blaſts them by ſome ſore Judgement (for the Word Travel is often Tranſlated Affliction) or leaves the Perſon that hath long kept them fooliſhly and ſinfully to waſte them: Unto which and many other Caſualities Riches being ſubject, they are not to be ſought after as a Man's Happineſs. And this Argument he illuſtrates by ſhewing the conſequence of the Periſhing of theſe Riches after this manner, namely that the Son of this Covetous Wretch hath nothing, to wit, of Patrimony which his Father with the hazard of his Soul did conqueiſe, in his hand, that is in his Power and Poſſeſſion) as the Expreſſion frequently ſignifies in Scripture, Dan. p. 2602.38.) ſeing all is now ſuppoſed to be periſhed by evil Travel: So that this Expreſſion, He begets a Son, and there is nothing in his hand, cannot be underſtood of the ordinary caſe and condition wherein all Children are born, of which he ſpeaks as a new Argument in the following Words, but of the poor Caſe that the Son of the Covetous is oft in, after his Fathers Riches are Periſhed; and this as an Argument to diſſwade from Covetouſneſs, ſeing thereby Men take the neareſt Way, not only to Hurt their own Souls, but to loſe their Eſtates, and make their Poſterity miſerable.

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

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

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

p. 2614. The Lord hath many ways to blaſt Covetous Mens Idols, beſide the Courſes themſelves take formerly mentioned, tending to the ruine of their Eſtates; he can make uſe of the Injuſtice and Avarice of Spoilers and Oppreſſours, the deceitfulneſs of Friends, and the prodigality of Children, to make their Riches Periſh: Therefore doth Solomon expreſs the Caſualities whereunto Riches are ſubject, under this general Clauſe, Theſe Riches periſh by evil Travel, importing all theſe ways formerly mentioned, and many others.

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

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

Ver. 15. As he came forth of his Mothers womb, naked ſhall he Return, to go as he came, and ſhall take nothing of his labour which he may carry away in his Hand.

16. And this alſo is a ſore Evil, that in all points as he came, ſo ſhall he go; and what profit hath he that hath laboured for the wind?

17. All his dayes alſo he eateth in darkneſs; and he hath much ſorrow and wrath with his ſickneſs.

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

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

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

p. 2642. The moſt common and obvious Truths, which can hardly eſcape the conſideration of any who have the uſe of Reaſon, may be bleſt for producing ſaving Effects upon the Hearts of men, and therefore ſhould be conſidered by them, and for that end repreſented and inſiſted upon by the Lords Miniſters; for here that which none can be Ignorant of, is held forth to convince Men of their Vanity in ſeeking an Earthly Happineſs, and to draw them to ſeek better things, That as Man Came Naked into the World, ſo muſt he Return, &c.

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

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

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

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

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

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

Ver. 18. Behold that which I have ſeen: It is good and comely for one to Eat, and to drink, and to injoy the good of all his Labour that he taketh under the Sun, all the dayes of his Life, which God giveth him: for it is his Portion.

19. Every man alſo to whom God hath given Riches, and Wealth, and hath given him power to eat thereof, and to take his Portion, and to rejoice in his Labour, this is the gift of God.

20. For he ſhall not much remember the days of his Life, becauſe God anſwers him in the joy of his Heart.

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

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

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

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

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

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

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

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

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

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

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

9. As they that have abundance of the World, have but a part thereof allowed upon them for their own uſe, there being ſeveral parts thereof appropriat by the Lord for other uſes, ſome for the poor Eccl. 11.2. ſome for publick Religious Uſes, Iſai. 23.18. ſome for mens near Relations 2 Cor. …2.14 eſpecially their Poſterity, and thoſe of their Houſhold. 1 Tim. 5.8. So the Lords allowing a man a part for himſelf, which p. 271he may uſe comfortably, ſhould be the main Ground whereupon he takes comfort in the uſe thereof. For this word (his Portion) ſignifies that part which is ſeparat from other parts of the Fruit of his Labour, and is given as a Reaſon why he ſhould take that chearfully, ſeing it is carved out to him by the Lord, For this is his Portion.

10. As mens Wealth and Riches are Gods Gift, So the power to uſe theſe for ſtrengthening them in his ſervice is a ſecond Gift, and Wiſdom to take their own due Portion, neither defrauding themſelves of their own allowance, nor others to whom they are bound to give a part of theirs, is a third Gift: And the Grace to comfort themſelves in ſo doing is a Fourth. And ſo the Lord ſhould be acknowledged and depended upon for our daily Bread, for our Appetite after it, for the heart to take and uſe it, for Wiſdom and Grace, to take neither more nor leſs than our own allowance of it, and to take that chearfully: For we find many Gifts here ſpoken of, every man to whom God hath given Wealth, and hath given him power to eat, and to take his Portion, and to Rejoice, this is the Gift of God.

11. Men may have a right to Abundance of Riches, and have them in their poſſeſſion alſo, and yet not to be Masters of any thing they have, but held as Captives to their Wealth, and not be able to uſe it: For this expreſſion, And hath given him power to Eat thereof, is in the Original, to make him Master or Lord, or give him the Dominion over what he hath, This muſt be a New Gift of God, ſuperadded to his Abundance, elſe it doth him no good.

12. The Child of God hath not only matter of rejoicing in the ſucceſs of his Labour, and profit of his Pains, but in his very Labour it ſelf, though never ſo painful, not as it is his own Labour, but in ſo far as he is ſtrengthened for lawful and honeſt diligence, and the ſame is bleſt with ſucceſs to make him ſubſiſt for farther Service to God in his Generation: For this is one of the Gifts which God beſtows upon his Child, that p. 272he ſhould (not vex himſelf becauſe he hath not farther ſucceſs, but) Rejoice in his Labour, it is the gift of God.

13. As it is Man's duty, and a ſpecial part of Heavenly Wiſdom, to be mindful of the ſhortneſs of his days, and the Miſeries incident to him, that he may timeouſly provide for a better Life, by making ſure his Reconciliation with God, Pſ. 90.12. So it is a great Sin to be anxiouſly careful and ſolicitous, how to ſubſiſt for the time to come, Mat. 6.34. to be ſo vexed with the apprehenſion of future ſad days, as to diſcourage our ſelves in our preſent duty, and marr our Comfort in the Lords Allowance, for the time: For it is here ſpoken of as a ſpecial advantage which comes by Man's chearful taking of his Allowance, in following his duty, That he ſhall not much remember the days of his life.

14. The way to ſweetten Man's ſhort and ſorrowful Life, to baniſh the ſad thoughts of by-paſt Croſſes, and the fearful forecaſting of future, is much correſpondence with God, frequent praying for Refreſhment from Heaven, and taking every comfortable paſſage of Scripture, or Providence, which chears the Heart in God's Service, for a Joyful Anſwer from God: For it is he that ſhall not much Remember the days of his life, whom God Anſwers, and God's anſwering preſuppoſes Correſpondence with, or Prayer to Him.

15. To Rejoice in following our preſent duty, and commit future Events to God, is the way to get a good account of our Prayers: Then the Heart is put in ſuch a Bleſ… Frame, that nothing is ſought, nor eſteemed matter of Joy, but what may Pleaſe and Honour God, and then God Anſwers that Man according to the Joy of his Heart, to wit, the Man that Rejoice in his Labour, that is his Duty to God, takes his Allowance from God chearfully, and is not anxious concerning the dayes of his Life.