Exposition Upon Ecclesiastes, Chapter 6 – Chapter 7
CHAP. VI.
THE ARGUMENT
SOLOMON in proſecution of the former purpoſe, doth in this Chapter Firſt, Diſcover jointly the Sin and Miſery of the worldly minded Man, unto the 9. Ver. And I. That in his ſerious obſervation and experience he had found it common and frequent in the World, That the Covetous Wretch, tho the Lord had in the courſe of His common Providence beſtowed on him variety and plenty of outward things, even (as to the ſubſtance of them) according to the deſire of his heart; yet was he deprived of the comfortable uſe of theſe Enjoyments, which often is reſerved for thoſe who had no intereſt in him, or were enemies to him: Which condition he cenſureth as void of true ſatisfaction, and a plague conſuming both Body and Spirit. ver. 1, 2. II. That this wretched Worldling, tho he have both a numerous Off-ſpring and long life, yet wanting the true good and comfort of the Creatures, and the chief good of his Soul, and poſſibly not honoured with a Burial ſutable to his deſires or condition; An untimely Birth, on many external accounts (not mentioning the future or eternal eſtate wherein an untimely Birth at the worſt hath alſo the advantage of the Covetous Man) it preferable unto him. ver. 3. In regard (1) of his Birth: For he cometh into the World not only loa…ened with Sin, but for no good end and purpoſe to himſelf, bearing the ſad effects of his Original Guilt within time (which an untimely Birth, the guilty alſo of Original Sin doth not) and hath it ſadly charged home upon him. ver. 4. (2) As to his Death, which as it may be very obſcure and Comfortleſs here, ſo doth it lead to utter Darkneſs hereafter. ver. 4. (3) In reſpect of his Name, which ſhall be unſavoury both with God and Man. ver. 4. (4) On the account of the reſtleſneſs and perplexity of his condition, being diſtracted with theſe cares and fears, which an untimely Birth, is not capable of. ver. 5. (5) Tho he ſhould have the continuance of Life for thouſands of years, added to all his other Enjoyments; yet being a Stranger to God and Fellowſhip with him (wherein Man's true Good conſiſteth) he is but ſtill a miſerable Man. ver. 6. And (6) In reſpect, that notwithſtanding all his advantages; yet he and the Abortive, or any other whom he judges miſerable in regard of himſelf, muſt tryſt all in one place, the grave or ſtate of the Dead. ver. 6. III. That notwithſtanding all the advantages this Worlds-Worm hath, yet the great deſign and reſult of all his Undertakings and Pains is low and baſe, being for the Mouth and other carnal ends, which as he is often diſappointed in, ſo neither can he thereby ſatisfie his greedy Longings. ver. 7. IV. That tho with his wiſdom he may gain to himſelf great Riches, Honours and Pleaſures, yet being deſtitute of that Wiſdom which is from above, he is as far diſtant from true Happineſs as he that is reckoned a Fool. ver. 8. Upon occaſion of which he cautions the poor Men, who wanting ſaving Wiſdom and the true Riches, yet have ſome meaſure of Moral Prudence to direct their way before Men, that they be not proud of their poverty, or count themſelves the more happy, when they thus hear of the Miſery and Folly of the rich Covetous Man. ver. 8.
And Secondly, In the reſt of the Chapter he giveth ſeveral Reaſons why People ſhould not hunt ſo hotly after theſe earthly things, to the neglect of the purſuit after true Happineſs. I. Becauſe the quiet and contented (tho ſhort) enjoyment of the Portion which God gives Men in the World, is far more advantageous both for their Spiritual and Temporal Condition, than the inordinat ranging of the heart from Creature to Creature, ſeeking ſatisfaction and that contentment which they cannot give. ver. 9. II. Becauſe as this too eager and endleſs purſuit after the Creature, is a courſe that not only will prove the Creature it ſelf vain, and empty of all true Contentment, but Man himſelf to be vain and fooliſh in ſeeking Satisfaction where it is not to be bad, ſo will it be found to be a Vexation and Torment to the Spirit. ver. 9. III. Becauſe conſtant experience doth ſhew. That any ſucceſs ſuch eager and endleſs purſuits after the World for Happineſs hath, is already made known by the Spirit of God, here and elſe where in the Word, to be but Vanity; which (as may be not our to all) cannot be attributed to the Creature, which neither is able, nor ever was ordained to afford true Content and Happineſs; But to frail dying Man, with whom God in His holy Purpoſe and Providence hath kept this conſtant courſe (the contrary whereof cannot be inſtanced) that whoever ſought Happineſs in the Creature, ſhould come off with nothing but Vanity and Vexation of Spirit. ver. 10. IV. Becauſe by ſeeking Happineſs in the Creatures, Men do ſtate themſelves in oppoſition and contradictory terms to the Almighty, which will be found neither to be their wiſdom nor their ſafety. ver. 10. V. Becauſe by ſo doing Man is not only no whitt nearer, but conſiderably farther from his true Happineſs, and nothing bettered by all theſe fooliſh Chaſes. ver. 11. VI. Becauſe as a Man's Life is both ſhort and uncertain, and ſo is to be better imployed than in ſeeking Happineſs in the Creatures; So it is no more dubious what condition in the World, whether of Proſperity or Adverſity, will contribute moſt for his deſigned Satisfaction, than it is certain that none of the Sons of Adam without the light of the Word and Spirit, can either themſelves clearly know, or ſufficiently inſtruct others wherein true Happineſs doth conſiſt, much leſs hold forth the right way how to attain to it. ver. 12. And VII. Becauſe that as what future events may befal him before his Death are hid from himſelf and others, ſo there are none that can certainly inform him how theſe things he ſo violently hunts after to the loſing of his Soul, ſhall either be imployed, or by whom they ſhall be enjoyed: And ſo Man's Happineſs cannot be in theſe things, and its folly inordinatly and exceſſively to purſue after them. ver. 12. Which Three laſt Reaſons are propoſed by way of Queſtion (which have their Anſwer in their boſome, obvious to Natures Light and common Reaſon) the more to awaken Men to the conſideration of them, and to draw a Teſtimony againſt them, if notwithſtanding of all theſe Reaſons they will ſtill ſeek Happineſs in the Creatures.
CHAP. VI.
Ver. 1. There is an Evil which I have ſeen under the Sun, and it is common among Men.
2. A Man to whom God hath given Riches, Wealth and Honour, ſo that he wanteth nothing for his Soul of all that he deſireth, yet God giveth him not power to eat thereof, but a Stranger eateth it: this is Vanity, and it is an evil Diſeaſe.
SOlomon having by many Arguments diſſwaded from the inordinate love of things Earthly, and commended the Holy and cheerful uſe of outward Comforts, in the former Chapter; He doth here proceed in the enlargement of the ſame purpoſe.
And for this end he doth Firſt by way of regrate, diſcover more of the Sin and Miſery of the Covetous Wretch, while he ſaith, There is an evil which I have ſeen, &c. The Evil he ſpeaks of is to be taken mainly for the evil of Puniſhment (expreſt in the ſecond Verſe) as preſuppoſing the evil of Sin in the Covetous Man. And this Evil he deſcribes 1. As very clearly obſerved by him in his own Experience. And 2. As very Common and frequent Among Men in all places where the Sun riſes and ſets.
Next, He ſuppoſes this Covetous Miſer to have his Idol in his Poſſeſſion, and ſhews what his Attainments may be. 1. By ſpecifying his prime Idols, as Riches of all ſorts, great Honour and Eſteem in the World. And 2. By a general Expreſſion He wants nothing of what his Soul deſires, Not as if the boundleſs deſires of the Covetous could ever be ſatisfied, but that He wants nothing of the things themſelves for the Subſtance of them, wherein he apprehends his Happineſs to ly. And theſe things God is ſaid to Give him, not in Love and Approbation of his Deſires, but in the courſe of his common Providence, and in his diſpleaſure, as appears by what follows.
Thirdly, He ſhews wherein God manifeſts even in time, his juſt diſpleaſure againſt ſuch a mans ſin of Covetouſneſs in two Branches. First, He Hath not power to Eat of what he hath. By Eating muſt be underſtood the Injoyment of the Comfort of his Wealth. 1. Becauſe according to the Grammatical conſtruction of the Words, it relates to his Honour as well as his Riches. And 2. Becauſe he could not ſubſiſt, if all Power to Eat were taken away from him: Next, that A Stranger Eats it. By the Stranger is meant one who is of no near Relation to him, or one who is an Enemy to him, as the Word is uſed, Hoſ. 7.9. Jer. 5.15, 17. Both which proofs of Gods diſpleaſure, are not to be underſtood as if they were let forth upon every Covetous Man; ſeing many ſuch have Power to take largely of their Riches for their own uſe, and leave the reſt to their Babes, Pſal. 17.14. But they are to be underſtood as frequently verified, in ſo much as many inſtances may be given thereof.
Fourthly, He doth again paſs Cenſure upon the condition and courſe of the Covetous, that it is Vanity, or wholly Diſappointment and Emptineſs of Satisfaction, and an evil Diſeaſe, that is, a Spiritual Plague upon him, ſpending both his Body and his Spirit.
From this Learn 1. White the Lords Miniſters are opening up his ſweet and comfortable Allowance to his People, they ſhould not forget to mention the Miſery of them that are by their Sins depriving themſelves of it, but ſhould with Pitie and Compaſſion regrate the ſame in their Hearing, that thereby ſuch may be moved to reſent the wofulneſs of their own Condition: For this Heavenly Preacher, who is in this a Pattern to all others, having in the cloſe of the former Chapter, commended the Lords comfortable Allowance to his own; he here as it were regrates the Sin and Miſery of others, while he ſaith, There is an Evil which I have ſeen under the Sun, &c.
2. Miniſters muſt not only ſtudy to know what things are Sinful, and what Judgements are due to them in the general, that from the word they may clearly diſcover both; but likewiſe they ought to be much in the Obſervation of the particular Sins that reign and prevail moſt among Men in their time, and of the particular Judgements, whereby God teſtifies his diſpleaſure againſt them, that from their own experimental Obſervation of both, they may diſcover them to People: For it is mainly of Solomon's own Obſervation and experimental knowledge of this Evil, which comprehends both that particular Sin of Mens ſeeking things Earthly for their Portion; and that particular Judgement of God, whereby he deprives them of comfort of theſe things, that he here ſpeaks, while he ſaith, There is an Evil which I have ſeen under the Sun.
3. There are many Sins frequently committed by Men, and many Plagues frequently inflicted by the Lord upon them for theſe Sins, which ſinners themſelves do not ſee nor conſider, and therefore Chriſts Miniſters ſhould eſpecially diſcover theſe Sins and Judgements, which they do not ſee, or do not eſteem to be ſuch; for Men ſtand in need of the Spirits Information, that there is ſuch an Evil as this common among Men, to wit, their exceſſive love of the World, which is their Sin, and Gods depriving them of the comfort of it even while they have it, which is their Plague: And therefore it is here given them, There is an Evil which I have ſeen under the Sun, and it is common among Men.
4. The Lord may multiply outward Favours of all ſorts, upon them whom he Favours not; he may bring to their hand All that their Hearts can deſire; And in ſo doing, be raining ſnares upon them. And ſurely it is ſo when Men deſire theſe things as their chief good, and when Saving Grace is not given with them, and wiſdom to uſe them aright; for Solomon ſpeaks here of the Covetous, whom the Lord abhorreth, Pſal. 10 3. And yet he is, A man to whom God hath given Riches, Wealth, Honour, and what his Soul deſireth.
5. When the Lord hath given to Men great Variety of outward Bleſſings, even anſwerable to their own deſires, he hath it in his own hand, whether he will give or withhold the Comfort and Sweetneſs of the Injoyment of theſe things. And this he doth often withhold; ſometimes by leaving them to their own Covetous Diſpoſition; which binds up their Hands that they cannot uſe what they have, had they never ſo much, for fear of want afterward: And ſometimes by ſtriking them with his Terrour and Wrath in the midſt of their Injoyments, Dan. 5.4, 5. Pſal. 78.30, 31. So that after the greateſt variety of moſt deſirable Bleſſings is obtained, the Power to uſe them ſhould be ſought; and that being alſo obtained, ſhould be thankfully acknowledged, as a new and more excellent Mercy than all the reſt: For ſaith Solomon, There is a man to whom God hath given Riches, Wealth and Honour, ſo that he wants nothing that his Soul deſires; and yet he giveth him not Power to Eat thereof.
6. The Lord often ſtrikes wicked men ſoreſt in theſe things, and at theſe Seaſons that they leaſt expect. They apprehend all the difficulty in the way to their Happineſs to be in the attainings to things Earthly, and yet the diſappointment is after all is gotten that their Soul deſired: For, there is a man to whom God hath given Riches Wealth and Honour, ſo that he wanteth nothing of all that his Soul deſireth, and yet God giveth him not power to eat thereof.
7. When Mens Hearts are eſtranged from God, and wholly taken up with earthly Delights, it is but juſt with Him to make Strangers conſume their Idols, which they have ſet up in His room; So that when Men do immoderately love and ſeek after theſe things, they take the neareſt courſe not only to deprive themſelves of the Comfort of them, but their Poſterity alſo, whoſe proviſion they have preferred to the Favour of God, and the good of their own Souls: For this is another way, whereby God teſtifies His Diſpleaſure againſt the Sin of Covetouſneſs, A Stranger eats it.
8. It is a vain thing for Men to place Happineſs in theſe things, which when they are given, the Power to uſe them, or take comfort in them, may be with-held: And it is Wiſdom to ſeek after the true Riches and Honour, Reconciliation with God, His Grace and Favour; which being beſtowed, the Power to feell the ſweetneſs of, and take comfort in them, will not be altogether with-held: For ſo doth Solomon cenſure Mens ſeeking Wealth, Riches and Honour, as their Portion, which being had, they may want Power to take Comfort in them. This is Vanity.
9. Men in love with the World as their Happineſs, are in a dreadful Diſtemper of Spirit, and ſhould look upon themſelves as infected with ſome loathſome and deadly Diſeaſe, even ſuch an one as they cannot be ſenſible of till it be paſt Remedy, except a Miracle of Grace be wrought upon them: For this is another part of Solomon's Cenſure of the Covetous Mans caſe, It is an evil Diſeaſe.
10. The obſervation of this Vanity, Diſappointment and Vexation incident to Mammon-worſhipers, ſhould elevat the Hearts of Men above the Sun, and make them long to be where the true Riches and Honour are, and where the Power to take the Comfort thereof is never with-held, nor interrupted in the exerciſe of it: For this Evil is only obſerved under the Sun, that a Man may have Wealth, Riches and Honour, and no power to eat thereof, and is here held forth to alienat Mens Hearts from this Earth, which is one principal part of the ſcope of this Book.
Ver. 3. If a Man beget an hundred Children, and live many years, ſo that the days of his years be many, and his Soul be not filled with Good, and alſo that he have no Burial, I ſay that an untimely Birth is bettter then he.
4. For he cometh in with Vanity, and departeth in darkneſs, and his name ſhall be covered with darkneſs
5. Moreover he hath not ſeen the Sun, nor known any thing, this hath more reſt then the other.
6. Yea though he live a thouſand years twice told, yet hath he ſeen no good: do not at all go to one place?
SOlomon doth farther illuſtrate the Sin and Miſery of the Covetous Worldling, whoſe Portion is in this preſent Life.
And for this end he Firſt ſuppoſes ſuch an one to have yet two farther Degrees of his fancied Happineſs. The 1. is, A numerous Off-ſpring to poſſeſs what he hath gathered, If a Man (ſaith he) beget an hundred Children, he puts a definit number for an indefinit, an Hundred for many, according to an ordinary way of ſpeaking in Scripture, 1 Cor. 14.13. And by ſuppoſing him to be in a caſe which is not poſſible, he labours to awake him out of his Dream of finding Happineſs in a caſe far inferiour to that which is ſuppoſed. The 2. is a long Life, If he live (ſaith he) many years, ſo that the days of his years be many, by doubling the Expreſſion, he ſuppoſes his days and years to be as many as ever any had, or can have: So he ſuppoſes him to have theſe things which he pretends as a Defence of his eager purſuit, and ſparing uſe of things worldly, to wit, many Children to leave theſe things to, and Old Age to provide for.
Next, He ſuppoſes the Covetous Man to want other two things. 1. That his Soul injoys no good, that is, He neither hath the comfortable uſe of his Riches, nor doth he make ſure any Spiritual or Eternal Good to himſelf. And 2. That he hath no Burial: He ſuppoſes him to want Burial, not as if all Covetous Wretches were deprived of this favour, Luk. 16.22. Nor as if the having of it could in the leaſt contribute to their Happineſs; but becauſe Covetous and Ambitious Men do oft make more preparation for a ſumptuous Burial, than for their Eternal Wel-being, Iſai. 22.16. And becauſe none of them can be certain if ever they ſhall have Burial, ſeing the Lord ſometimes in diſpleaſure deprives the Wicked thereof, Jer. 22.19. Therefore he ſuppoſes them to want it.
Thirdly, Upon ſuppoſition that he have the former, and want the latter priviledge, he doth aſſert (v. 3) and ſet forth his Miſery, by comparing with, and preferring to his caſe, the caſe of an untimely Birth, as Better in outward Reſpects ſpecified afterward; for of the future eternal ſtate of the Abortive he ſpeaks nothing, though the worſt that can be ſuppoſed thereof muſt be more tolerable than the Covetous Mans.
Fourthly, He ſhews particularly, wherein the Miſery of the Covetous is greater then the Ab ortives. As for the Covetous 1. He comes into the World with Vanity, that is to no good purpoſe for himſelf; or rather he comes in with a load of original Guilt, which is not to be underſtood, as if there were any who are not born in the ſame caſe, but becauſe it is charged upon him now going out of the World, therefore he ſpeaks of it as peculiar to him. Then 2. His Death here called Departure, is comfortleſs and an entrance into utter Darkneſs. And 3. For his Reputation or Name, in the perpetuating whereof he placed one part of his Earthly Happineſs, that ſhall not be Remembred with God or good Men, for any advantage to him. ver. 4. And for the Abortive, who hath not had the moſt common Benefits of this Life, to ſee the Sun, or to have the Exerciſe of Reaſon, and ſo is not guilty of Abuſing theſe and the like Favours, as the Covetous is, this hath more reſt than the Covetous; Not as if properly ſuch an one could be ſaid to have any reſt in this World, or as if the Covetous could have the leaſt degree of true Reſt; as the comparing of them would ſeem to import, but that this untimely Birth is never vexed with ſuch diſtracting Cares and Fears, as the Covetous Worldling is tormented with.
Fifthly, He inlarges the Suppoſition of the Covetous mans long Life, by ſuppoſing that which is impoſſible, to wit, that he ſhould have a Thouſand years twice told ſuperadded to all his other Earthly advantages of Riches, Honour, numerous Offſpring and the like, and this he doth that he may drive him from the apprehenſion of Happineſs in any thing that he can attain to in this World.
And Laſtly, he proves by ſeveral Reaſons that notwithſtanding of this long Life, with all the forementioned advantages of it, he is ſtill a miſerable man, providing he ſeek not Happineſs of a higher nature than can be had in things Earthly, The Firſt Reaſon is, that he remains all his time a Stranger to the ſweetneſs of fellowſhip with God: It is ſafe to underſtand Solomon ſo here, while he ſaith, he hath ſeen no good, ſeing he had learned of his Father, that mans true good conſiſts in that Fellowſhip, Pſal. 4.6. The Second is, that this man ſuppoſed to be ſo near his imaginary Happineſs, muſt go to the ſame Place with the Abortive, or thoſe he Judges moſt miſerable, he muſt meet with them in the Grave or State of the Dead, which is here called that One Place whether All men go: And ſo what ever it be belonging to this Life only, that differenceth one man from another, that cannot make him a happy Man, ver. 6.
Hence Learn. 1. Men deſtitute of ſaving Wiſdom are very Ingenious to find out pretences and ſeeming Excuſes for their ſinful Courſes, and therefore they that would reclaim ſuch, muſt trace them thorow theſe, and diſcover the Vanity of them. For Solomon here ſuppoſeth the Covetous Worldling ſwelling in Riches, to cover his exceſſive love to the World, and his depriving himſelf of lawful comforts with the pretence of providing for his numerous Off-ſpring, and his Old Age, and proves that neither of theſe doth leſſen his Sin or his Miſery: For ſaith he, Though he have an hundred Children, and live many years, &c. Yet he is but a miſerable Caitif.
2. The Lord may manifeſt his Bounty to wicked men by heaping upon them the choice of outward Bleſſings, and may draw out his long ſuffering patience toward them in great length, by giving them many Days and Years while they are walking contrary to him, that by his ſo doing he may reclaim ſome of them, and make the reſt the more inexcuſable: For having before ſuppoſed the Covetous man to have abundance of all ſorts of Riches, he here ſuppoſes him to have many Children, and to live many Years, ſo that the days of his Years be many.
3. As thoſe may have variety of outward Bleſſings who yet Injoy nothing that is truely Good for their Souls, ſo mans happineſs is only to be eſtimat, according to his Souls injoying of that Good, which is ſutable to it, namely, the favour of God, his Grace, and a right to everlaſting Bleſſedneſs; all other things are but Good to his Body, and in ſome ſort common to man with other Creatures inferior to him; For Solomon ſuppoſeth here, that a man may have a Numerous Off-ſpring, and a long Life, beſide his Riches, and yet be a miſerable Man, if ſo be his Soul injoy no Good.
4. Though Man be bound to eſteem it a Bleſſing of God to have many Children Begotten in lawful Marriage Pſ. 127.3.4.5. And to have a long Life, when it is ſpent in Honouring God Prov. 16.31. Yet when he looks upon theſe, or any thing of that nature as his chief Good, or when his Eagerneſs in providing for his Children or Old Age, takes him off from providing for his Soul, or proves prejudicial to the true Good thereof; then theſe outward Bleſſings are ſo far from increaſing his Happineſs, that they do much augment his Sin and Miſery, for ſuch an one the Spirit of God doth here ſet forth as extremely miſerable, who though he have an hundred Children and live never ſo many years, yet his Soul injoys no Good.
5. That which is a ſanctified Diſpenſation to the Saints, and is ſo far from diminiſhing, that it doth increaſe their Happineſs, the ſame is a plague and Teſtimony of Gods diſpleaſure to the Wicked; For although the beſt of the Saints may be deprived of the Honour of Burial, and when it is ſo for Chriſts cauſe, they are ſo much the more Happy Pſ. 79.2. Rom. 8.28. Yet the want thereof is a curſe to the Wicked, and an increaſe of their Miſery, in ſo far as it ſpeaks the Lords abhorrency of their Bodies, which they only cared for; for as a part of the Covetous mans Curſe, he is here ſuppoſed, to have no Burial.
6. There may be much Mercy in theſe Diſpenſations of the Lord which ſeem moſt ſad, and portend moſt wrath to the Sons of Men; An Untimely Birth often proves very grievous to the Parents, not only for the diſappointment of their Hopes and Deſires, but for the hazard of the Mothers Life; Yet it may prove Really (and ſhould be ſo looked upon) a prevention of much Sin and Miſery to the perſon ſo taken away, and conſequently of greater Grief to the Parents, who ſhould think upon their abortive Seed as in a Better Condition, than if the ſame had been timely, and had come to have great Riches, Honour, many Children, and long Life, neglecting with all the ſtudy of the Souls true Good, for comparing ſuch a Birth with the Covetous man, he ſaith, an untimely Birth is better than he.
7. Though the natural ſtate of all that enter into the World be equally Sinful and Miſerable, as to their Original Guilt, and ſubjection to wrath therefore, Pſal. 51.5. Eph. 2.3. Yet that Guilt is only reckoned upon the Wicked mans Score who continues in Sin, and is not imputed to the Godly, who is born again, and hath Chriſts Righteouſneſs imputed to him; For, it is of the Covetous Idolater that this is ſpoken, as being proper to him to have that Guilt charged upon him, when he is going out of the World, he comes in with Vanity.
8. There is neither comfort, nor hope of comfort in the Death of Wicked men, their Death is their entry into utter Darkneſs, where is weeping, and gnaſhing of Teeth: For Darkneſs in Scripture ſignifies both the privation of Comfort, and the inflicting of Torment and Woe; And here the Covetous Idolater is ſaid to depart in Darkneſs.
9. It is juſt with God to deprive Men of a Name after they are gone, who minded never the Glory of his Name, nor tio have a Name and eſteem with him in their Life, but placed the r Happineſs in gaining a high eſteem among Men, and in perpetuating their Memory among them after their Death. And ordinarily he doth ſo; for although ſome Wicked men may have their Remembrance long continued by ſome uſeful Monuments left behind them, yet as to the perpetuating of their Name and eſteem as truely Happy Men with God, and among them that are truely wiſe, this is verified of every one of them, his Name is covered with Darkneſs.
10. Every ſtep of a Wicked Mans walk from his entry into the World, to his Departure out of it, is in Sin and Miſery; ſo that if ſuch Men could be particularly known to others, this might be truely ſaid of them, and written upon every one of their Graves, he comes in with Vanity, he departs in Darkneſs, and his Name is covered with Darkneſs,
11. It had been better for Men that they had never been, than to be without God in the World, better never to have ſeen the Sun, than to ſeek their Portion in things below the Sun: and better never to have known any thing, than to imploy all their wit about things Worldly, neglecting the ſtudy of Gods favour and Reconciliation with him thorow Chriſt, for here the Abortive who hath not ſeen the Sun, nor known any thing, is preferred to the Covetous, as in a Better Condition than he, who hath ſeen the Sun, lived long, and known much of things Worldly.
12. They that ſeek Reſt and ſatisfaction to their Spirits in any created thing, neglecting to ſeek the true ſpiritual Reſt which conſiſts in Reconciliation and fellowſhip with God in Chriſt Mat. 11.28. Pſal. 116.6. And to make ſure their eternal Wel-being, which is the everlaſting Reſt of the Godly Iſai. 57.1. ſhall be ſo far from finding Reſt in this World, that they ſhall meet with much unquietneſs here, and Everlaſting Torment hereafter; For Solomon comparing the Covetous with the Abortive, he ſaith this hath more rest than the other: and ſeing the Abortive hath properly no reſt here at all, and yet is ſaid to have more Reſt then the Covetous, it is imported that he is ſo far from Reſt, that he is extremely Tormented.
13. All the Favours that wicked Men enjoy, are aggravations of their guilt, and ſo do increaſe their Miſery; Even this that they have ſeen the Sun, or have known any thing at all, makes their caſe more ſad than theirs who have not: For it is here imported that they are more miſerable, than if they had not ſeen the Sun, nor known any thing, while the caſe of the Abortive is preferred to theirs in this, That ſuch an one hath not ſeen the Sun, nor known any thing, and hath more reſt than they.
14. As Men that are Strangers to the Spiritual Life of Grace, and ſo have no well grounded confidence of the Life of Glory, are exceſſively deſirous of a long Life in this World; ſo this frame of Spirit is a clear mark of an unmortified worldly perſon: For while the Spirit of God directs Solomon to ſuppoſe Men to live ſo long here, he meets with their apprehenſions, that they would be very happy, if they might have the benefit of ſo long a Life, and therefore do exceedingly deſire it, Yea though he live a thouſand years twice told.
15. The true Good which ſhould draw the deſires of Men after it, doth not conſiſt in Riches, Honours, numerous Offſpring, or any thing of that ſort: A Man may have all theſe, and yet be a Stranger to that wherein his chief Good conſiſts, namely Fellowſhip with God, and living in His Fear and Obedience: For Solomon here ſuppoſes a Man to have, beſide the former Advantages, A long Life, even a thouſand years twice told, and yet to ſee no good.
16. Men that have ſpent a long Life in ſeeking Happineſs in the Earth, will notwithſtanding of all former diſa… …ointments ſtill apprehend they would find it, if they had longer time to ſeek it; and yet they are but deluded Fools in ſo thinking: For if they ſhould live Methuſalem's days twice told, and more, they will never ſee any Good in things worldly, nor can they ſee Good till they get Christ's Eye-ſalve, Though he live a thouſand years twice told, yet hath he ſeen no Good.
17. Though length of days ſhould teach Men Wiſdom to prepare for Death and Eternity, yet Men who have it without ſaving Grace, make a contrary uſe of it, even to baniſh the thoughts of Death, in ſo much, that they who have lived longeſt, and ſo are neareſt to their Death, are often moſt forgetful of it, never conſidering that they are ſhortly to meet with thoſe who have been early taken away. Therefore doth the Wiſe Man here put this Queſtion to them, to move them to meditate upon Death, Do not all go to one place?
18. The conſideration of this, That within a little time we ſhall all meet in one Place, namely the Grave, or the state of the Dead, ſhould keep Men from magnifying themſelves for theſe temporary things wherein they excel others; and when Men account others for the want of theſe things miſerable in compariſon of themſelves, they forget the Meeting Place, Death, which will equal all: For Solomon gives this for a Reaſon why Men ſhould not account themſelves happy becauſe of theſe things, or more happy than others who want them: Do not all Go to one place?
Ver. 7. All the labour of Man is for his mouth, and yet the appetite is not filled.
8. For what hath the Wiſe more than the Fool? what hath the Poor that knoweth to walk before the Living?
SOlomon giveth here ſome farther Reaſons of the miſery of the Covetous Worldling, notwithſtanding of his long Life, and other Advantages formerly ſuppoſed. The Third in order is, Becauſe the end of all the Undertakings of ſuch a Man, and the effect of all his pains is very bale, it is for his outward Man only, one part whereof the Mouth, is here p…t for the whole; How can he then be Happy, ſuppoſe he have Riches, Honour, Poſterity and long Life, ſeing he neglects his better part, the Soul, The Fourth is, Becauſe all he hath, doth not Sa isfie his deſires; and therefore being ſtill a diſſatisfied Man, he muſt be ſtill in ſo far a miſerable Man, till he take another courſe for his Happineſs. And the Laſt is, Becauſe the Wiſeſt in the World without ſaving Knowledge, hath no more, have what he will, that brings him any nearer to true Happineſs, than the Fool who hath not that Wiſdom: But leſt the Poor in the World, hearing ſo much ſpoken to prove the Miſery of the Covetous Rich Worldling, might account themſelves happy, eſpecially if they have any meaſure of Prudence to walk right among Men (for of ſaving Wiſdom he ſpeaks not; but only of that which teaches how to Walk in an approven way before Men Living in this World) Therefore he puts the queſtion concerning theſe; What hath the Poor that knoweth how to walk before the Living? Importing that theſe alſo if they be deſtitute of ſaving Wiſdom, and the Fear of the moſt High, are not the nearer to true Happineſs, that they want the Temptations of Riches, Honour, and the like, which others have, nor yet that they have the advantage of humane Wiſdom or Prudence, which many that have Riches, Honour, and other things of that ſort, want.
So that the Summ of theſe Verſes, as alſo of the former, ſeems to be, That whatever outward Advantages or Excellencies one Man hath above another, whatever Rank or Degree Men be of, whether they love long or not, whether they be Rich or Poor, Honourable or Deſpiſed: Wiſe or Fooliſh, and ſo forth, If they be void of ſaving Knowledge, they are all alike far distant from true Happineſs and Satisfaction.
Hence Learn 1. However ſome unrenewed Men may ſeem to have more Pure and Refined Deſigns than others, 2 King. 10.16. and to be much taken up about things of a higher nature than what relates to their Bodies, Luk. 18.10. Iſai. 58.2. yet neither their deſigns nor pains can reach higher than their outward Man, and Eſtate in this Word; They cannot be for their Souls, or the true Good thereof: For of all ſuch Men, Solomon ſaith, All the labour of Man is for his Mouth.
2. They are ſtrangely deluded who think if they had more of things worldly, their deſires would be then ſatisfied: Till the Soul of Man cloſe with, and reſt upon that infinit Soul-ſatisfying Good, God reconciled to them in Chriſt, give it never ſo much of other things, the Appetite will ſtill cry, Give, Give, the conſideration whereof ſhould convince Men that they are miſerable who ſeek Satisfaction in theſe things, wherein it is impoſſible to find it: For, ſaith he, The Appetite is not filled.
3. Though common Wiſdom, or humane Prudence may be inſtrumental in gaining Men great Riches, Honours, and the like, wherein often, Men who have that Wiſdom, excel thoſe who want it; yet he that hath moſt of that ſort of Wiſdom, being deſtitute of that which is from Above, remains as far diſtant from true Happineſs, as he that hath leaſt of it. The conſideration whereof ſhould make Men long for that excellent Knowledge. Phil. 3.8. and not account any other Wiſdom their chief Good: For it is in reference to the attaining of true Happineſs that this Queſtion is put, What hath the Wiſe Man, more than the Fool?
4. As the Lord diſpenſes common Gifts variouſly, as well as Spiritual, giving to ſome a greater meaſure of humane Wiſdom and Prudence, to whom he gives leſs Riches than to others: So thoſe who have that ſort of Wiſdom, without worldly Riches, when they hear much ſpoken againſt the Vanity of ſuch Riches, and of the miſery of the Covetous, they are ready to pronounce themſelves happy; and ſo to be proud of their poverty: For here is a poor Man ſuppoſed to have Wiſdom to Walk aright before Men; and yet to put him off the opinion of his being happy without the ſaving Knowledge of God in Chriſt, this Queſtion is put concerning him, What hath the Poor that knows how to walk before the Living? to wit, nothing to make him happy, except he know the way of Reconciliation with God, and how to Walk aright before Him, in the Land of the Living.
5. Though Men be ready to conclude themſelves very happy, if they can Walk ſo before thoſe among whom they live, as nothing can be blamed in their carriage, and ſo as they may gain their approbation; yet unleſs they know alſo how to Walk with and before the Living God, in His Favour, Fear, and Obedience, they are not the nearer to a ſtate of true Happineſs: For this Queſtion imports that ſuch Men apprehend themſelves very happy, and that is but an apprehenſion, What hath the Poor that knows how to walk before the Living? to wit, Men Living upon the Earth.
Ver. 9. Better is the ſight of the Eyes, than the wandring of the Deſire: this is alſo Vanity and Vexation of Spirit.
10. That which hath been is named already, and it is known that it is Man: neither may he contend with him that is mightier than he.
THeſe words contain ſeveral Arguments to diſſwade from the immoderat Love, and eager Purſuit of things earthly.
The First is, That the contented uſe of what a Man enjoys, were it never ſo little, is much better for him, than the wandering of the Deſire, or (as the Word is) the Walking of his Soul ſtill after more, which is the Covetous Man's Diſeaſe; So that by the fight of his Eyes, is meant, The enjoyment of what a Man hath to be ſeen, or in his poſſeſſion, as the word is tranſlated before Chap. 3.13. And it is thus expreſt to ſhew the ſhort continuance of our earthly Injoyments, they are but a Sight: And by the wandering of the Deſire (as is clear by the like Expreſſions in Scripture, Jer. 2.20. and 14.10.) is meant the endleſs Purſuit of the Affections inſatiat with what they have, and greedily hunting after more of things earthly.
The Second which proves the former is, that this, namely the wandering of the Deſire, is a courſe empty of all Satisfaction, as the Word Vanity ſignifies, and ſo proves Man vain that ſhould ſeek Satisfaction in it; and not only ſo, but in God's Righteous Judgement proves a Tormenting, and eating up of a Man's Spirit, as the word Vexation ſignifies, ver. 9.
The Third is, That whatever hath been formerly found by any, particularly, whatever the iſſue and ſucceſs of their inordinate Deſires, and exceſſive pains for Happineſs in the Creatures hath been, It is named already, that is, it is clearly expreſt in the words immediatly preceeding to be Vanity, and Vexation of Spirit; And it is known, that is, it may be clearly known, and is known to all Spiritual Diſcerners, that it is Man, to whom Vanity is to be imputed, it is Man, one piece of Red-Earth (as his Name ſignifies) ſeeking Happineſs in another, and get what he will, he is a frail dying Man ſtill: And ſo this that hath been told, hath been the conſtant courſe which God hath kept with Man, according to His eternal Purpoſe (and there cannot be an inſtance given to the contrary) that whoever ſought Happineſs in the Creatures, have meet with Vanity and Vexation of Spirit in ſo doing.
The Fourth Reaſon is, That Man being ſo frail a Creature may not Contend, it is not ſafe for him; And he doth ſo if he ſeek Happineſs where God hath declared he ſhall not find it; he may not be in contradictory terms with Him, as the word Contend, ſignifies, or if he will yet eſſay it, he ſhall find the Lord Mightier than he, to Oppoſe, Diſappoint and Vex him.
Hence Learn 1. While Men do not fix their Deſires upon Him who is the Deſire of Nations, Hag. 2.7. Altogether Deſireable, Cant. 5.16. And in compariſon of whom none in Heaven or Earth is to be deſired Pſ. 73.25. Their Souls will ſtill roam and wander, like Sheep that have forgotten their reſting place, and go from Mountain to Hill, Jer. 50.6. For the diſpoſition of the Covetous Worldling is here ſet forth by The wandering of the Deſire, or (as the Word may be tranſlated) the Journey of the Soul.
2: As men ſhould look upon all their earthly Injoyments as tranſitory, and things whereof they have but a View, as is imported in this, that they are called The ſight of the Eyes, ſo ought they to be content with the Portion which God gives them, and to look upon the ſame as more for their advantage, and ſerving more for their incouragement in their Maſters ſervice, than if it were greater: For (ſaith Solomon) Better is the ſight of the Eyes than the wandering of the Deſire.
3. The wandering of Man's Deſire from one Creature to another for ſatisfaction, proves all the Creatures to be empty of any thing that can give him true Contentment, and Man himſelf to be meer Vanity, that ſhould perſiſt in that vain purſuit: For in both theſe reſpects, this ſentence may be applyed to The wandering of the Deſire, this alſo is Vanity.
4. If after clear warning, and frequent diſappointment of deſired Contentment in things earthly, Men will ſtill follow their own vain courſes, they ſhall find the reſult to be, not only more Diſappointment, but Torment and Eating of their Spirits here, when God awakes their Conſcience, and if they Repent not, a Worm that never dies, to eat up their Spirits eternally: For it is the Lord that paſſes this Sentence, The wandering of the Deſire is both Vanity and Vexation of Spirit.
5. Both the conſtant experience of all by-paſt Ages, and the clear Light of the Word of God, hath proven this Truth, that the purſuit of Happineſs in the Earth proves Vanity and Vexation of Spirit to the Purſuer; So that none can give an Inſtance to the contrary: And this ſhould diſſwade Men from that way. For as another conſideration for that effect Solomon ſaith, That which hath been (to wit hitherto in all Ages the reſult of ſuch vain courſes) is named alread, that is, it is called by the Spirit of the Lord, by that name formerly expreſt, Vanity and Vexation of Spirit.
6. Whatever is ſpoken of the Vanity of the Creatures in order to Mans Happineſs, is not ſo much to be attributed to them, ſeing they are all good, and ſufficient for the ends to which they are appointed, and do groan that they ſhould be ſubjected by Man to Vanity; As it is to be attributed to vain Man: It is not the Creatures fault that they diſappoint Man of ſatisfaction, ſeing they were not appointed to terminat his deſires, or to ſatisfy him, but to lead him to his Creator, nor is it their fault that they prove Vexation to him, but his that vexes himſelf in ſeeking what they are not able, nor were ever appointed to give: And ſo all is to be fathered upon vain Man, It is known to be Man.
7. While Men ſeek Happineſs in things beſide God, they do but Contend with Him, or (as the Word ſignifies) they enter in Judgement with Him, as if they would paſs ſentence contrary to His Decree and revealed Mind in His Word, which is, That Creatures are empty of Satisfaction, that Man is vain to ſeek it in them, and that the Lord Himſelf is the only ſatisfying Portion of His People, Neither may he Contend with Him.
8. If man conſidered what his Name ſignifies, to wit, Adam a piece of the Earth, that was taken out of it, and muſt go to it, and that all his Injoyments cannot change him, but ſtill he muſt be Adam, a Frail dying piece of red Clay, it would make him afraid to enter the liſts with, or take up a ſute of Law (as the word Contend, ſignifies) againſt his Maker, about the way of attaining to Happineſs; For there may be ſafely conceived a conſideration held forth in his Name, to diſſwade him from that courſe, which is a Contending with God. It is known to be Man, neither may he contend with him, &c.
9. Who ever walk contrary to the Lord ſhall find him Stronger then they, to blaſt their Courſes, and deſtroy themſelves, except they ſubmit in time, and follow his way: Neither may be Contend with Him that is Mightier than he.
Ver. 11. Seing there be many things that increaſe Vanity, what is man the better?
12. For who knows what is good for man in this life, all the days of his vain Life, which be ſpendeth as a ſhadow? For who can tell a man what ſhall be after him under the Sun?
IN theſe words Solomon doth Firſt reſume his former purpoſe, while he ſaith, Seing there be many things that increaſe Vanity, the meaning is, ſeing there are ſo many vain Courſes, that naturally Men take for attaining to Happineſs in the Earth, and ſo many juſt Diſpenſations of God, whereby he diſappoints them, as hath been ſhewn in the former purpoſe.
And Next, He draws ſeveral inferences therefrom, which may alienat Mens Hearts from things Earthly; And theſe he holds forth in three Queſtions. The Firſt is, What is man the better? The meaning whereof is, he is not the nearer to his Happineſs, for the Queſtion hath the force of a Negation, yea it imports that he is much the worſe, and much farther from his Happineſs, than if he had never attempted to ſeek it in theſe Courſes. The Second is, Who knows what is good for Man in this Life? &c. Which imports not only that Man is uncertain what Condition in the World, whether to be Rich or Poor, to be in Honour or Obſcurity, makes moſt for the ſatisfaction of the Mind which he aims at; But mainly that there is not one of the Children of Men, till he get Eye ſalve from Chriſt, that can Know or inform another, wherein the true Good (which is only in Fellowſhip with God) doth conſiſt; far leſs how to attain unto it. And to this he ſubjoins ſuch a Deſcription of Mans Life from the brevitie and incertainty of it, as may teach him not to ſeek Happineſs in things on Earth. The Third is, Who can tell him what ſhall be after him? The meaning whereof is, that not only future Events, which may befal a Man before he depart this Life, are hid from him, or others that might inform him, ſo that his Happineſs cannot be here: But mainly that none can inform a Man how theſe things upon which he ſpends his Body, Spirit, and time, ſhall be imployed after him, whether his lawful Heirs or Strangers ſhall poſſeſs them, whether they ſhall be imployed well or not, by either. Which conſideration though it be true alſo in Reference to the Godly, yet it is only a Vexation to them who know not of a better Life, and who place much of their Happineſs in perpetuating their own Fame, and ſecuring great things to their Succeſſours.
Hence Learn. 1. As they who have a calling to deliver the Mind of God to his Church, ought to propoſe ſome certain ſcope to themſelves, to which they ſhould make all that they deliver ſubſervient, ſo it is not in vain for them after proof and clearing thereof, to reſume and repeat the ſame, eſpecially when they are therefrom to draw ſome practical uſes, which may be profitable for their Hearers: For, Solomon who is a Precedent for our ordinary way of Preaching, having in the entry propoſed this for one main part of his Scope in this Book, to prove all created Things, and humane Courſes about them vain and inſufficient for bringing Man to true Happineſs, he doth here, as in ſeveral other places of this Book, recapitulat and repeat the ſame, and draw ſeveral Uſes from it, Seing there are ſo many things that increaſe Vanity, what is man the better. &c.
2. Till men be ſet upon the new and living way of true Felicity, which is the ſtudy of Reconciliation with God thro' the Blood of Chriſt Heb. 10.19, 20. their Sin and Miſery is ſtill upon the growing hand, the more they multiply their Courſes for Happineſs, the more Sinful and Miſerable do they render themſelves, if they ſeek it not where it is be found, as is imported in this firſt Queſtion drawn from the former purpoſe here reſumed, Seing there are ſo many things that increaſe Vanity, what is Man the better? i.e. he is much the worſe.
3. Though fallen Man by all his pains about things Earthly, can come nothing nearer his loſt Happineſs, but on the contrary is ſtill put to a greater and greater diſtance from it, yet is he very unwilling to caſt up his Account, and conſider what Advantage, or loſe he hath by his pains, he muſt be put to this by the word and Meſſengers of God: For this Queſtion imports that he is nothing the better, but much the worſe of the many vain Courſes he takes for Happineſs, and that he cannot condeſcend upon his Advantage, though he apprehend it to be very great, Seing there are ſo many things that increaſe Vanity, what is Man the better?
4. Men without renewing Grace, are not only unable to attain unto any thing that is truely good for them, by all their Pains, but they are alſo Blind and cannot ſee that Good, till they get Eye-Salve which is vouchſafed but upon a very few: For this Queſtion is put concerning all men in nature, Who (of them) knows what is good for Man in this Life?
5. The Cauſe why Men are not the Better of their Pains for Happineſs, is their Ignorance of the nature of that true Good which is attainable in this Life, conſiſting only in Obedience to Gods Commands, and ſubmiſſion to his Correction Lam. 3.26.27. in Praiſing of him for his Goodneſs Pſal. 92, 1. And ſo injoying fellowſhip with him Pſal. 73.26. and the like, what wonder then men know not what is their Good in the other Life? For this Queſtion may be looked upon as containing the Reaſon of that which is imported in the former, that Man is nothing the Better by the vain Courſes he takes for Happineſs, For who knows what is good for Man in this Life. &c.
6. That only is to be eſteemed truely Good for a Man in this Life, which can continue with him, and may be Injoyed by him all the Days of his Life, whether he be in adverſity, or proſperity; And that is only to be in Favour with God, the proofs whereof his Favourites may promiſe to themſelves ſhall follow them all their days Pſal. 23.6. For it is clearly imported here, that if Man know not what is Good for him All the days of his Life, he doth not know what is truely Good for him in this Life at all. Who knows what is Good for a Man in this Life all the days of his Life?
7. Mans natural Life, and duration here is extreamly Vain, being ſo ſhort and uncertain, much like a Shadow, that is nothing but Darkneſs, and never continues in one poſture, but ſoon changes and ſoon evaniſhes, which ought to be often conſidered as a mean to draw Mans heart from ſeeking Happineſs here, and move him to provide for a better Life: For, ſo is his Life and time here ſet forth, a Vain Life, and Days which he ſpends as a Shadow.
8. As Men whoſe Hearts are wedded to things Earthly, before they ſeek any other Happineſs than what the Earth can afford, they will place it in providing for theſe they are to leave behind them, or in keeping up their own Memory among Men after themſelves are gone; So the Lord hath wiſely hid from all of them the knowledge of future Events concerning theſe things, wherein they might obſerve his Mercy toward them. For if they ſhould know things to go well after them, and better than in their own time, they would but vex themſelves the more, to think that they cannot ſtay with them, or if they ſhould know them to be worſe, they would but vex themſelves with thinking upon the condition of thoſe whom they are to leave behind them: Therefore even this ſhould be eſteemed a Mercy, and ſhould wean Mans Heart from this World as his Portion, in that he knows not how things ſhall go after himſelf is gone. Who can tell him what ſhall be after him?
9. It is fit for awakening the Conſciences of Men, to poſe them with pertinent and rational Queſtion, including an Anſwer in their Boſom, which readily Natures light it ſelf, or common Reaſon will ſuggeſt to Mens minds: For ſo doth Solomon Catechize the vain Worldling, ſeeking his Happineſs in the Earth, by theſe three Queſtions, What is Man the better? Who knows what is good for him? Who can tell him what ſhall be after him?