Exposition Upon Ecclesiastes, Chapter 7 · Chapter summary
THE ARGUMENT
THE Preacher in the Firſt part of this Chapter, to verſe 23. Doth highly commend ſome things as very fit Remedies againſt that diſquiet of Spirit which is occaſioned by the oppreſſion of the wicked; and ſo proving proper means to bring them nearer to their true Happineſs and Contentment of Mind. As I. He commendeth (as the firſt Remedy againſt diſcontent of Mind, which marrs true Happineſs). That good Name or high eſteem with God, and ſavoury report with Men, founded upon Grace and true Holineſs, as better than the moſt precious things in the World, wherein moſt men place their Happineſs. And The day of the Death of ſuch as preferable unto the day of their Birth, ver. 1. Upon which occaſion he alſo commends (as a fit preparation for Death) the frequenting thoſe Places, Occaſions and Societies where the remembrance of Death is offered, as better than haunting theſe Houſes and Opportunities where Feaſting and other Carnal Pleaſures abound: And that becauſe Death (which theſe mournful Places and Companies bringeth to our Mind) putteth an end to this Temporal Life and all its Comforts and Croſſes, which will readily occaſion the ſerious Conſideration of the living (unleſs plagued with ſtupidity) as a fit means of preparing for Death. ver. 2. II. He praiſeth that ſoft and tender frame of heart, which the ſanctified conſideration of Death begets in the Soul, beyond that Carnal mirth and joy which is ordinarily expreſſed by Laughter, and other ſuch like Geſtures and this as the ſecond Remedy againſt diſquiet of Mind, the great hinderance of true Happineſs ver. 3. And that on the Account 1. That the grave and humble Deportment of the outward Man, flowing from Godly Sorrow within, contributes not a little unto working of their own and others Hearts unto a promiſing frame for receiving and retaining true Peace and Contentment. ver. 3. And 2. That it is the allowed Diſpoſition of thoſe who are endued with ſaving Wiſdom (whatever be their own particular Caſe) to have their Thoughts much taken up with ſuch mournful Objects and Occaſions, for keeping themſelves in a humble and ſympathizing frame. And on the contrary the fool, or wicked man; tho he be not bodily preſent, yet hath his heart ſtill in the Places and Societies of Carnal Joy and Pleaſures, whereby he is miſerably diverted from the ſerious conſideration of Death and Eternity. ver. 4. III. He commendeth (as a third Remedy againſt that trouble of Mind which marrs true Happineſs) an humble ſubmiſſion unto the ſerious and wiſe Rebukes of thoſe who (whether in a publick or private Capacity) have a call from God to repreſent the evil, danger and remedy of Sin, As better than wickedmens either glorying in their own, or flattering of others in their Sins, ver. 5. And that becauſe whatever joy or pleaſure ſuch may have in following of, or flattering themſelves, or being applauded by others in their ſinful Courſes; It is not long-lived, but as a blaze of Thorns, maketh a noiſe and endeth in ſmoak: which woful pleaſure and flattering themſelves or others in ſin, he cenſureth as an empty and vain courſe, ver. 6. IV. He commendeth (as a fourth Remedy) The grace of Patience under the moſt grievous preſſures and injuries the Saints may meet with, in and from the World, as a great furtherance toward true Happineſs, ver. 7, 8, 9.10. In order to which, He 1. holdeth forth a-ſad effect which Oppreſſion and Violence oftimes worketh upon the Godly, by reaſon of their corruption in ſtirring up their Paſſions ſo, and driving them to ſuch Expreſſions and Courſes, as look like fury and madneſs. ver. 7.2. He sheweth the root or cauſe from which this Oppreſſion, eſpecially in Judicatories doth flow, viz. From Covetouſneſs and love of Bribes, which blind mens Judgement, and byaſs their Affections from Juſtice, ver. 7. 3. He preſſeth this patient and conſtant holding on in the ways of God, notwithſtanding difficulties and dangers, partly from the conſideration of the iſſue of it, which will be ſweet, though the beginning may be bitter. ver. 8. And partly from the deſirableneſs, both before God and men, of a humble and meek Spirit under grievous Suffering, above that proud and lofty diſpoſition of Heart, by which ordinarily Oppreſſours are lifted up to their own Deſtruction. ver. 8. And 4. He diſſwadeth from two things which are far contrary to this grace of Patience. As Firſt, From the very firſt and ſudden motions of Paſſion or Revenge againſt the inſtruments of Trouble, and Perſons of Oppreſſours, which is the habitual and allowed frame of Heart in thoſe who are void of the ſaving knowledge of Chriſt. ver. 9. And Secondly, From that ſinful quarrelling at the Lords making Times more troubleſome, and Burdens heavier than they have formerly been; ſince this will but argue ignorance of the true ſtate of Times, fooliſh preſumption in finding fault with his wiſdom and unbelief of his Soveraignity. ver. 10. V. Solomon praiſeth ſaving Wiſdom (as the fifth choiſe Remedy againſt theſe anxities of mind that are ſo great an hinderance to true Happineſs) from four excellent Effects or Advantages of it, ver. 11, 12. As 1. That it teacheth men by what tenure to hold and by what Rule, & on what occaſions to improve their Worldly Inheritances. And is that without which all outward Injoyments are but a Snare and a Curſe to men, and giveth them fair Opportunities, and putteth them in a good Capacity of doing God Service in the World, ver. 11. 2. That by it Rich Incomes to the Soul from the Lord, which truly deſerve the name of profit, do redound to the perſon indued with this Wiſdom, ver. 11. 3. That it is a ſhelter from many evils and dangers, eſpecially Spiritual, far above Money, which is but a defence againſt outward dangers; and that in ſome Caſes only, ver. 12. And 4 Leaſt by attributing to Money the like effect of being a defence, with ſaving Wiſdom, he ſhould ſeem to derogate from this ſaving Knowledge, he ſhews that it excelleth Money and all other things in this, That it is the means of conveying, increaſing and preſerving Spiritual Life, and the beginning and pledge of Eternal Life, ver. 12. VI. As a ſixth Remedy againſt that anxiety and trouble of Spirit, ariſing from the violence of Oppreſſion, the great hinderance of Mans true Happineſs; He doth direct to the right Improvement of the Lords Diſpenſations, ver. 12, to 21. Which he recommends to be done 1. By ſerious Conſideration, and pondering of them, eſpecially ſince what works God brings about contrary to Mans will and deſigns of obtaining Happineſs in them, cannot by Mans wit and power be altered or winded about to ſerve his fancied end of reaching a true Felicity in the Creatures, ver 13. 2. By being ſuitably affected with the Lords various Diſpenſations; in Proſperity to rejoyce with Thanksgiving, in Adverſity to conſider ſeriouſly the procuring Cauſes of it; Gods Mind and Ends in it, and our Duty under it: Eſpecially ſince the Lord had ordered ſuch a mixture and ſucceſſion of theſe lots unto Man, That though he had been called to the Council of it, he could not have found out a better and nearer way to advance the Glory of God, and carry on his own Happineſs, than theſe various Diſpenſations, and his own right Improvement of them, ver. 14. 3. That ſince in his own ſhort and ſinful Life, he had conſiderable Experience of theſe changes of Diſpenſations, as ordinarily are moſt ſtumbling, ſuch as juſt Men falling before the wicked for Righteouſneſs ſake, and wicked Men proſpering in their ſinful courſes, ver. 15. He dehorteth from two Extremities incident to corrupt Nature, upon occaſion of theſe various ways of God. The One is, That Men would not affect or arrogate to themſelves ſuch a ſuperlative Righteouſneſs and Wiſdom, as to Cenſure theſe Works of God, as not Wiſely and Equitably carried on, and as if they could manage them to better advantage: And ſo by this affecting to be more Righteous and Wiſe than God, bring Deſtruction upon themſelves, both by inward vexation, when things fall out otherwayes than they imagine they ſhould; And by outward ſtrokes from a provoked God, for ſuch inſolent Cenſuring of his Diſpenſations, ver. 16. The Other is, That upon the wicked, proſpering in his Wickedneſs, they would not diſcover ſo much folly and want of ſaving Knowledge, as to give or ſell themſelves to ſuch a height of Impiety, as ordinarily upon that occaſion unrenewed Men run into. And that becauſe ſuch a courſe may haſten their Death ſooner, than that time to which in humane probability, by the courſe of Nature, they might have attained, ver. 17. And 4. ſince the former Directions for the right uſe making of the Lords various Diſpenſations, are the way to Fellowſhip with God, in which a mans chief Good doth conſiſt; he exhorts that they would readily imbrace the Opportunities, and continue in the practice them: And that the rather, becauſe thoſe who are Principled with the true Fear of God, ſhall have a ſure and ſweet outgate (even tho they fall before the Wicked, as to their outward Concerns) from all their Sufferings and Temptations, ver. 18. And upon this Occaſion he falls again upon the commendation of Spiritual Wiſdom, partly from the Bleſſed effect thereof, that it ſatisfies the perſon againſt the Trials and Temptations formerly mentioned, beyond any humane help or ſtrength, ver. 19. And partly from the readineſs of men (though both imputatively and inherently juſt) even in their beſt Actions, to miſcarry without this ſaving Wiſdom, ver. 20 And VII. As the laſt Remedy againſt that anxiety of Mind, by which true Content and Happineſs is Impeded. He recommends that People would not be very curious to hear or know, much leſs revengefully reſent what evil others raſhly or paſsionatly ſpeak of them ver. 21. And that becauſe as ſuch curious Inquiries and revengeful Reſentments may readily meet with undeſired and unexpected Railings and Revilings from their own Domeſticks and Relations, ver. 21 So men may be Conſcious to themſelves that even they themſelves have ſpoken raſhly and paſsionatly againſt others, ver. 22.
The Second part of the Chapter, from ver. 23. to the end, contains in it I A commendation of the former purpoſe concerning right judging and improving of Gods various Diſpenſations, at deſerving Conſideration and Belief, and that on the account. 1, That it was his own Experience after ſerious Trial and Exerciſe of Spiritual Wiſdom ver 23, 3. That though he had been very deſirous of, and at great pains to get ſaving Knowledge; yet had he not received that meaſure of it which was deſired or attainable by him. ver. 23. 3. That the Providence of God in governing the World, is ſo deep a Myſtery, that the ſhallow capacity of the Wiſeſt of Men cannot comprehend it: But muſt look on it as a Pearle lying in the bottom of the Sea, or a precious thing at the outmoſt end of the Earth, ver. 24. And 4. That it may not be thought that his Ignorance in theſe deep Myſteries of Providence was affected; He ſhews what earneſt deſires and diligent endeavours, he had uſed not only to attain to the underſtanding of Gods mind in his Diſpenſations, And to know not only the natural cauſes of things, and the Lords holy Ends and Wiſe Reaſons in the operations of his hands. Put alſo to know the madneſs and folly of theſe ſinful courſes, whereby moſt men think to attain to Happineſs, ver 25. Then II, In this part of the Chapter, having lamented his Short ſightedneſs in theſe Myſterious ways of God, notwithſtanding his ſerious and diligent inquiry into them: He giveth an account of ſome degrees of ſucceſs he had of his pains. As 1. That he had ſadly found the evil of fulfilling the Luſt of the Fleſh: Which he manifeſts. Both by de cribing a Whooriſh Woman, from the Subtile and prevailing ways that ſhe hath in alluring and detaining men Slaves to her Luſts: And by affording ſome Arguments to deterr the hearts of all from yeelding to that ſin of Uncleaneſs, as being more grievous in its nature and effects then temporal Death, as being a ſin which thoſe that are in a ſingular way favoured of God, and who delight in and ſtudy to pleaſe him, either do not ordinarily fall in, or being intangled do mercifully recover from; And as being the woful puniſhment of other ſins, or Mens habituating themſelves to and making a Trade of Sin, and ſo deſerving the name of Sinners in a high degree ver. 26 2. That his calling of being a Preacher both fitting and obliging him to a particular ſurvey and ſcrutiny into the ſeveral caſes and conditions of perſons that had made Proviſion for the Fleſh to fulfil its Luſts, he had by ſad experience found very few examples in the Male ſexe (whereof himſelf was but one) that were mercifully delivered out of that ſnare; and of the Female ſexe, of all theſe Thouſand Whoriſh Women (1 King. 11.3.) that had ſtollen away his heart, or of all theſe tempting and enticing Women formerly deſcribed, he had obſerved none of them (what ever might be in the knowlege of God or others) to be true penitents and brought out of that Snare of the Devil, ver. 27.28. And 3 That he had upon farther ſerious ſearch found, that as God had at firſt made man after his own Image, indued with knowledge and Original Righteouſneſs and ſo perfect or ſtraight: So alſo that all Adam's poſterity naturally give themſelves now to nothing ſo much as to uſe engines and artifices how to commit and palliat Sin, to diſhonour God and render themſelves Miſerable, ver. 29.