Exposition Upon Ecclesiastes, Chapter 8

Exposition Upon Ecclesiastes · Chapter 8

p. 359CHAP. VIII.

THE ARGUMENT

SOLOMON in the 1 part of this Chapter to ver. 9. being to induce to the ſtudy of heavenly Wiſdom, and to direct to the evidencing of it in the converſation, in order to ſolid peace of Mind, Doth I. give a high commendation both of the perſons indued with it, as far better (being compared with them) than thoſe that that are void of it; and as being the for number few, yet for capacity able in ſome meaſure to take up the Mind of God in His Word, and rightly conſtruct of His Works according thereto, and in their ſtation to teach and explain them to others, ver. 1. And likeways of this Saving Wiſdom it ſelf, partly from the Beauty and Luſtre that it puts upon the outward Deportment, and partly from the renewed ſtrength and courage to go on in duty againſt Difficulties which it affordeth ver 1. II. He directeth as a ſpecial evidence of this Spiritual Wiſdom, unto the giving of due obedience unto the lawful Commands of lawful Magiſtrats. ver. 2. Which (1) he urgeth by an Argument taken from the obligation Men are under, either in general, by Oath and Covenant with God, tying them to the Duties contained in the Fifth Command; or in particular, by the Oath and mutual Covenant betwixt the Magiſtrat and People, obliging them thereunto, which he confirms by calling it the Oath of God, being commanded and allowed by Him, made unto and before Him, and who will reward the Keepers, and puniſh the Breakers of it. ver. 2. (2) He diſswadeth from ſome Evils contrary to this lawful obedience: As Firſt, from raſh and ſudden caſting off the yoke of due Allegiance and Subjection to lawful Magiſtrates, by going out from them either to rebel againſt them, or join with their Enemies. ver. 3. And Secondly, From perſiſting in that courſe of Rebellion, when engaged in it, ver. 3. Eſpecially conſidering the abſolute Power, the great Terrour, and uncontrolable Diſpoſition that Princes ordinarily have, for enabling them to reckon with thoſe that offend them. ver. 3, 4. And (3) ſetteth down poſitively the beſt way of walking towards them that are in lawful Authority, and for eſcaping trouble from them, or enduring it with a good Conſcience when called to bear it, to be a conſcientious p. 360obedience unto the Commands of God, the Supreme Law-giver, and unto the Commands of lawful Authority, as they are conform thereunto. ver. 5. Which he preſſeth on the account, that as this if it do not ward off outward trouble, yet will make that nothing of that kind they meet with, ſhall be an Evil to them, but work effectually for their Good; ſo ſhall it be a choiſe evidence of Spiritual Wiſdom, in diſcerning the fit times and ſeaſons either of doing or ſuffering, and underſtanding the juſt grounds and right manner of managing either of them. ver. 5. (4) He layeth before Men (with a ſpecial Eye to their carriage towards thoſe in Authority) the woful caſe, both in regard of guilt and puniſhment of thoſe that are void of Saving Wiſdom, as a ſtrong inducement to the ſtudy of it: Evidenced Firſt from this, That altho' there be times and ſeaſons for both doing and ſuffering ver. 6. yet in regard of Man's own ignorance, and his conceited inability in others (eſpecially when God keeps it up) to teach him his duty, and the right manner of going about it, or the things that ſhall befall him (ſo far as by the light of the Word and Spirit, he may, and is fit for him to know) or what ground of conſolation he may have, whatever future events be, he is ready to run himſelf headlong into a great deal of guilt and miſery (taking Light for Darkneſs) in miſſi… his purpoſes and actions, in misjudging of things, and miſtaking the right way of going about that which is good in it ſelf. ver. 6, 7. Secondly, From the certainty of the Death of all Men, as a peculiar part of the miſery of thoſe deſtitut of Saving Wiſdom, conſidering their ignorance of the time thereof, their unwillingneſs to, and unpreparedneſs for it, and having nothing to uphold their Hearts againſt it, which ought ſtrongly to diſſwade them from inconſiderat throwing themſelves upon the Sword of the Magiſtrat, and for that end move them to perform their duty towards them, ſince no Man hath power to retain his Soul in his Body, whe… God, by the ſentence of the Magiſtrate, or any other way calleth for it, or to … any thing at that time, either to reſiſt or ſhift Death; And that continued i… wickedneſs ſhall not make their eſcape from it. ver. 8. And in cloſing this pa… of the Chapter, he confirms his former Doctrine, anent the Happineſs of them th… were indued with Spiritual Wiſdom, and the Miſery of them that were deſtitute of it, from his own experience of the truth of both, obtained partly by his own obſervation of, and diligent ſearch into the Works of God's Providence, that were within the reach of his elevated Underſtanding: And partly by the Illumination and Inſpiration of the Lord's Spirit, for communicating thereof unto the Church. ver. 9.

In the Second part of this Chapter, the Wiſe Man by ſo many Arguments, proveth the Vanity of worldly Greatneſs, eſpecially where it is accompanied with the want of Heavenly Wiſdom, and a conſtant courſe of Sin, tending to prevent the ſtumbling of the Saints, and to encourage them under their Sufferings from ſuch Men. The Firſt is taken from his own obſervation, of the Miſery of ſome that have been highly advanced in the World, while by the abuſe of their power, they not only prejudge others, but often brings Temporal, and always (if not by Repentance prevented) Eternal Wrath upon themſelves. ver. 9. II. He evidenceth p. 361this, That notwithſtanding the high advancement of ſuch Men, in their frequenting the places of, and concernment in publick Judicatories, and Religious Worship; yet they should be buried and put under the Earth, wherein they placed their Happineſs, and their Memories which they deſigned to perpetual after Death, shall be forgotten among Men. ver. 10. Which he amplifies, by giving the Reaſon why ſuch Men are ſo bent upon their ſinful Courſes and oppreſſing ways, namely becauſe the declared Threatnings in Scripture are not preſently after their committing Sin put to execution againſt them. ver. 11. III. That he may farther shew the Vanity of worldly Greatneſs without Saving Knowledge, and that ſinful Courſes are not ſure ways to preſerve from Evil, and to guard the Hearts of Saints from ſtumbling at ſuch Mens Greatneſs, and encourage them under their Oppreſſions by them, he publisheth to the terrour of all ſuch wicked Men, eſpecially oppreſſing Rulers, That notwithſtanding their fancying that by their long Life, affluence of outward Comforts, and their multiplied Tranſgreſſions, they should eſcape the Judgement of God. ver. 12. Yet (tho he certainly concludeth the Welfare of them that ſincerely Fear God, and His Goodneſs, for which wicked Men did perſecute and oppreſs them. ver. 12.) he in a powerful and pathetick way, denounceth Wrath againſt them, both in general, That it shall not be well with them (where more is meaned than expreſſed) and in particular, That tho' he may have a long Life compared with others, yet shall he not prolong his days, either to that length he deſired, or to an Eternity of Happineſs, ver. 13. Which he amplifies Firſt, By a deſcription of the Life of ſuch wicked Men, that it is but a shadow, not ſo much for the brevity of it, as that it is driven on without that ſubſtantial and ſolid Life of Grace and Comfort, and as laſt shall totally as a shadow evanish. And Secondly, By ſetting down the cauſe of all the Wrath that comes upon thoſe wicked Men (which alſo is the Mother of their other Sins) to be the want of a Filial Fear of God. ver. 13. As alſo he amplifieth the former conſolation given to the Godly, Firſt, By ſetting down the ground of their diſcouragement to be, That ordinarily (tho' the Reaſon of it be not generally obvious to Men) it falleth out in providence (not without the Fore-knowledge, wiſe Ordering and Permisſion of God) that the Godly are dealt with in the World, as to their outward lot, no better than the worſt of Men, and the wicked, as if they were the beſt of Men in the World; which he cenſureth as a Vanity, not as reflecting on the Wiſe and Holy Providence of God, but as it is the fruit of Mens corruption (eſpecially wicked Rulers) who are inſtrumental in it, and as it proves the Vanity of any earthly condition for affording Men true Happineſs. ver. 14. And Secondly, He affordeth a Remedy againſt diſcouragement from, and ſtumbling at, theſe Diſpenſations; namely, the exerciſe of Spiritual [not Carnal) Mirth or Rejoicing. ver. 15. Which he commendeth partly from the advantage of it, that it is the beſt of it in this Life, even under ſad Diſpenſations, to be cheerful in the lawful and ſober uſe of the outward Comforts (be they great or ſmall) which God allows upon them. ver. 15. And partly from the ſecurity of it to them, as p. 62being God's conſtant allowance upon them (the ſometimes through their own default they may be without it) which if they will in the way of Duty ſeek after and improve, they shall not be deprived of (as much at leaſt of it as may occaſion their Joy in Him) during the whole time of their Pilgrimage under the Sun. ver. 15. IV. And Lastly, That he may humble the greateſt Searchers into Wiſdom and various Providences, He giveth a modeſt account. 1. Of his ſerious and extraordinary care and diligence, experimentally and affectionatly to know the Affairs (both Humane Buſineſs and Divine Diſpenſations) upon Earth, ver. 16, 17. Then 2. Of his ſucceſs in that Study, that even the Godly (much leſs the Natural Man with all his Gifts) notwithſtanding all their pains and advantages of the Word and Spirit, Opportunities, Abilities, Reſolutions and ſtrong Endeavours to reach it, cannot attain to the full and ſatisfying Knowledge of the Reaſons of God's various Diſpenſations on the Earth, but muſt ſit down and Admire, and Adore the depth of His Wiſdom in, and be humbled under the ſenſe of his ignorance of them. ver. 17.

CHAP. VIII.

Ver. 1. Who is as the Wiſe Man? and who knows the intepretation of a thing? a Mans Wiſdom maketh his Face to ſhine, and the boldneſs of his Face ſhall be changed.

SOlomon being in the firſt part of this Chapter to give ſeveral Directions for the manifeſting of Heavenly Wiſdom in a Chriſtians Converſation, in order to the true Peace and Tranquility of his Mind. He doth in this Verſe Firſt commend the perſon indued with that Knowledge, Who is as the Wiſe Man? The Queſtion may be explained by a Negation, There is none to be compared with the Man that hath that excellent Knowledge which Paul commends, Phil. 3.8. there is not his Match or Peer in all the World beſide.

Next, He deſcribes him who is indued with this Knowledge, in another Queſtion, Who knows the interpretation of a thing? Importing that he who is truly Wiſe doth know it, p. 363that is, he takes up the Mind of God in His Word, and in His Works, and can in ſome meaſure clearly explain the ſame to others, according to his Place and Calling. The Queſtion alſo imports that there are few of ſuch to be found. Thirdly, He commends this Knowledge from two lovely and deſirable effects of it. 1. That it makes a Mans Face to ſhine, which is not to be underſtood as if it put always ſuch a Divine Luſtre, and viſible Beauty upon them that have it, as was upon the Faces of Moſes and Stephen, though the Expreſſion here may allude to that of Moſes: But by the ſhining of the Face is meant, the appearing of the Beauty of Holineſe in the Mans outward Deportmen, Phil. 2.15. and ſuch an Holy Cheerfulneſs, as makes him lovely to all diſcerning On-lookers. 2. That the boldneſs of his Face ſhall be changed. the Words may be tranſlated the Strength or Courage of his Countenance ſhall be doubled, that is, A Mans knowledge of God in Chriſt, and of his Duty, ſhall make him bold as a Lyon in following of his Duty, and always his Strength and Courage ſhall be changed, or doubled from one meaſure to another, as Difficulties are multiplied in his way. Pſal. 84.7.

Hence Learn 1. There is no Man to be found in the World void of the Saving Knowledge of God in Chriſt, who is worthy to be compared with him that hath that Knowledge, which teaches a Man to go out of himſelf to Chriſt for Righteouſneſs, Philip. 3.8, 9. to walk in the Fear of the Lord, Prov. 1.7. and to ſubdue his own Corruptions, Jam. 3.13.14. Let a Man have never ſo much worldly Wiſdom, Riches, or Honour, theſe cannot make him worthy to be laid in the Ballance with a Man wanting all theſe, providing he have this heavenly Wiſdom, this is an excellent Man indeed, and there is not his Peer in the World beſide, as is imported in this Queſtion, Who is as the Wiſe Man.

2, They that have moſt of this Heavenly Wiſdom, they will prize it moſt, and the Perſons that are indued with it: p. 364For it is he who had a great meaſure of this Wiſdom, and knew alſo what other Qualifications and Gifts were to Men who thus preferrs the truly Wiſe Man as one matchleſs, Who is as the Wiſe Man.

3. Heavenly and ſaving Wiſdom manifeſts it ſelf in the clear uptaking of the mind of God in his Word, and putting a right conſtruction and Interpretation upon his Operations according to the word, and being able to explain and clear the ſame to theſe under our charge, and with whom we have a call to deal, and ſo every one who hath either Child, Servant or Friend, is an Interpreter: For this queſtion may be taken for a Deſcription of every truly Wiſe, and Godly Man, ſuppoſing him to be ſuch an one as is here inquired For: Who knows the Interpretation of a thing.

4. There are few of theſe excellent Ones to be found who have this clear Knowledge to take up Gods mind in his Word, and Works, where the ſame is not obvious and needs Interpretation, and to make plain the ſame to others, and who have an Heart to it: For the Paucity and Rarity of thoſe may be alſo imported in this ſecond Queſtion, Who knows the Interpretation of a thing.

5. As Luſts reigning in the Hearts of Men will readily bewray their power in the external carriage, Iſai. 3.9. 2 Pet. 2.14. So Gods powerful and ſaving Grace where it is abounding, and lively in the Soul, will manifeſt it ſelf in the effects of it, upon the outward carriage and deportment of them that are indued with it; as is imported in this, a Mans Wiſdome makes his Face to ſhine.

6. Saving Wiſdom manifeſts it ſelf by beautifying the perſons indued with it, in ſo far as it ſets them upon an Holy walking ſutable to the Goſpel, which hath a great Beauty in the Eyes of them whom the God of this World hath not Blinded: And in ſo far as it teaches them how to apply the Oyl of Gladneſs, the Conſolations of Chriſts Spirit which makes their Face to p. 365ſhine by humble cheerfulneſs, even in their ſadeſt times, Act. 16 25. And 6.15. For by the ſhinning of the Face is chiefly meant the divine Beauty of Holineſs and ſpiritual Joy ſhining in a Chriſtians Converſation, and this is made the effect of that Wiſdom which proves the Man ſingular and Praiſe worthy that is indued with it, Who is as the Wiſe Man? &c. A mans Wiſdom makes his Face to ſhine.

7. As they that know God in Chriſt ſavingly may reſolve upon difficulties and oppoſition in following of their Duty, againſt which they have need of much Holy Boldneſs and Courage, ſo they may expect to have as much hereof, as they ſhall not be forced from their Duty by any Oppoſition, that they ſhall become a Terrour to their very Enemies and Oppoſers. 1 Sam. 18.11. Mark. 6.20. Act. 6.10. That they ſhall have much humble Boldneſs and confidence toward God Eph. 3.12. And all theſe upon the growing hand, as Temptations and difficulties are doubled, Job. 17.9. For of ſuch he ſaith. The Boldneſs of his Face ſhall be changed.

8. Men deſtitute of this excellent and ſaving Knowlege, are but deformed in the Eyes of God, and ſpiritual Onlookers, though for external Beauty they were like Abſalom; they are but baſe Cowards, being Slaves to their own Luſts, though for Strength and Courage they were like Goliah. For the contrary of this muſt agree to the perſon that wants this Wiſdom, ſeing it is affirmed of him that hath it as his peculiar excellency, It makes his Face to ſhine, and the Boldneſs of his Countenance ſhall be changed.

Ver. 2. I Counſel thee to keep the Kings Commandement, and that in regard of the Oath of God.

HEre is the firſt direction for manifeſting that Heavenly Wiſdom formerly commended in order to true peace and tranquility of mind, and it is to give Obedience to Lawful Magiſtrates in things Lawful, for it cannot be thought that he preſſes upon people, an univerſal or unlimited obedience to p. 366Kings or Magiſtrates, ſeing that were expreſly contrary to the clear mind of God in other places of his word Dan. 3.18. Act. 4.19.20. And to Solomons own mind in this ſame place, as will appear afterward, and this derection he preſſes in a very Emphatick way, he being a King himſelf he doth not command, but rather ſpeaks as a Preacher, and though his mind be clear, yet it is not fully expreſt: For the word Counſel is not in the Original which is only I—thee to keep &c. importing his Seriouſneſs, as if no one ſtrain could have weight enough for inforcing this Duty, and with all his ſparing to ſpeak imperiouſly, while he calls for that Duty which his Relation to the People called for to himſelf at their hands, and therefore is fitly ſupplied by this I Counſel thee.

And this Direction he inforces by a Reaſon that qualifies the Duty becauſe of the Oath of God, which may be underſtood of that general Oath or Covenant with God which all Chriſtians are ſuppoſed to be under, whereby they are ingaged to the obedience of his will in his ſtrength, and conſequently to the Duties of the fifth Commandment Pſal. 76.11. Iſai. 19.21. And ſo it limits our obedience to Magiſtrats that it be ſuch as may conſiſt with the Duties of our Oaths and ingagements to God the Supreme Magiſtrat, or it may be meant of that particular Oath or Covenant which is between Prince and People to ſuch mutual Duties of their Relation, as are injoyned in the word of God in ſubſtance, and are only in that Solemn Oath or Covenant circumſtantiat and determined as to the time and manner of performance of them, with particular application to the conſtitution, condition and Laws of every Kingdom or Common-wealth. 1 Chron. 11.3. And either of theſe ways it is the Oath of God, becauſe it ſhould be taken in obedience to him, it is made to him, and ſhould be made Conſcience of as in his ſight, who will puniſh the Breakers of it.

Hence Learn. 1. That which Beautifies a Chriſtian, gives him much Courage and Boldneſs in his Duty, and ſo manifeſts p. 367him to be indued with ſaving Wiſdom, is the conſcionable diſcharge of the Duties of his particular Relations, eſpecially toward thoſe who are above him: Be what he will otherwiſe if he be not conſcionable in theſe, he cannot adorn Religion, nor have Courage under Trials, for having commended the perſon indued with this Heavenly Wiſdom, and ſhewn the ſweet Advantages and effects of it, he comes here particularly to preſs ſome Duties wherein it is manifeſted, of which this is one preſt upon Subjects, I Counſel thee to keep the Kings Commandement.

2. True Religion is a good Friend to Civil Magiſtracy, by the Precepts thereof it gains them all due reſpect and obedience from their Subjects, therefore the beſt Policy of Magiſtrats is to propagat the ſound Knowledge of Gods word, and incourage all the faithful Interpreters thereof, thoſe will keep down Sedition, and will preſs upon People by the ſtrongeſt Arguments all Duties that Lawful Magiſtrates can in Reaſon deſire from People: For the Spirit of God puts this Counſel in the Mouth of this Heavenly Preacher, to be Regiſtrat for the uſe of the Church, and preſt upon People by all Faithful Preachers living under lawful Magiſtrats: I Counſel thee to keep the Kings Commandement.

3. Mens modeſty who are called to any eminent Office ſhould not hinder them to call for due reſpect and obedience to themſelves from thoſe under their charge; only leſt they may be thought to be ſeeking themſelves in ſo doing, they ſhould uſe Counſel before Commands, and back it with Reaſons: They are often too forgetful of their own Duty who are imperious, and rigid Exactours of Duties to themſelves from others: therefore Solomon here doth not expreſly charge or command, but minds People of their Duty in the way that was touched in the expoſition, and backs it with a Reaſon. I Counſel thee to keep, &c.

4. Every Man is ſo proud naturally, and loves Liberty and Licentiouſneſs ſo well, eſpecially to ſhake off the order of Superiority and Subjection which God hath eſtabliſhed among p. 368Men, that they have need to be tyed by Oaths and ingagements unto their Duty, for this Reaſon imports the neceſſity of ſuch tyes, and that Becauſe of the Oath of God.

5. A lawful Oath between Man and Man, tying each of them to his Duty, is the Oath of God, becauſe it ſhould be made to him, and as in his preſence who will avenge the breach of it, and puniſh the breaker not only as falſe to Man but as perfidious to God; and becauſe by theſe Oaths Men only ingage to what is approven by him in his word, Oaths to do things Sinful or impoſſible, are Oaths of our own: Therefore he calls this the Oath of God.

6. Saving Wiſdom teaches Men not only to perform Duties, but to do them from right Principles and Motives, particularly Subjection to Superiours not only for fear of puniſhment from them or for hope of reward, or preferment by them, but mainly out of reſpect to God who hath injoyned the ſame, Keep the Kings Commandement, and that in regard of the Oath of God,

Ver. 3. Be not hasty to go out of his ſight: stand not in an evil thing, for he doth whatſoever pleaſeth him.

4. Where the word of a King is, there is power: and who may ſay unto him, what doest thou?

THat the former general direction concerning due obedience to lawful Magiſtrats may be brought to practice, he diſſwades from theſe Evils that are contrary thereunto, and they are two. The Firſt is in theſe words, Be not haſty to go out of his ſight, whereby is not meant ſimply a departing out of the preſence of Magiſtrats, for that is often neceſſary, it may be done in obedience to them, and ſometimes the more quickly it be done, it is the better ſervice to them, 2 Chron. 30.10. But it is a deſerting of Duty, and ſhaking off of allegiance to them, as the expreſſion elſewhere in Scripture ſignifies Jona. 1.3. Neither doth he by this diſcharge a flying from the fury of p. 369wicked Tyrants, ſeing that is warrantable in ſome caſes. 1 King. 19.3. Math. 10.23. But the meaning is, that Men ſhould not out of raſh paſſion, or ſome diſcontented humour ſuddenly ſhake off Duty to Magiſtrates, and ſo turn Rebellious, or go from them to joyn with their Enemies, as Joab did with Adonijah, upon a diſcontent with Amaſa's preferment, as is ſuppoſed.

The Second is, Stand not in an evil thing, whereby he ſuppoſes men to be ſome way ingaged in an evil courſe, and ſeems mainly to ſpeak of Diſloyalty, and offending thoſe in Authority, by deſerting Duty to them, or Acting contrary to it: And diſſwades from Fixedneſs, or Contumacy as the word ſignifies, in that courſe.

And both theſe diſſwaſives he preſſes by an Argument taken from tho abſolute Power, and great Terrour which often Princes and Magiſtrates have, the conſideration whereof ſhould make their Subjects the more cautious, that they do not needleſsly, or raſhly incur their Wrath and Diſpleaſure. And this reaſon he ſets forth in three Expreſſions. 1. He doth whatſoever pleaſeth him, Which is not to be underſtood, as if Kings were independent upon Gods Providence, or were not to give account of their Actions to any, which is proper only to God, Joh. 9, 12. In whoſe hand their Heart, and conſequently all their Actions are, Prov. 21.1. And ſo they cannot Act but what pleaſes him to order or permit: nor is it to be underſtood as if they might lawfully do any thing they pleaſe, contrary to the revealed will of God, as if they might (for examples cauſe) puniſh a Rebel, or one whom they judge ſo, without a formal Tryal by the Law, or otherwiſe than the Laws of the Land, grounded upon moral Equity preſcribe, which were contrary to Deut. 17.18, 19. But he ſpeaks of what often falls out in matter of Fact, that their Power is often as great as they deſire, eſpecially in reckoning with Subjects with whom they are offended. The 2. Expreſſion is, Where the Word of a King is, there is Power, He means a King in the Exerciſe of his Power, p. 370and having his Subjects at his command (otherwiſe a King may be in ſuch a Caſe, that his Word will have no Power) if he but ſpeak the word againſt a diſcontented perſon who hath raſhly deſerted his Duty to him, there is not wanting Power enough to reach ſuch a man; and this is the ground of the former, that he doth what he pleaſes, The 3. is, And who may ſay to him what doeſt thou. It is not to be underſtood as if none might controle Kings, or Supreme Magiſtrates, Acting contrary to their Duty, and to the command of the Supreme Lawgiver, ſeing ſuch have been warrantably contradicted, and oppoſed, and had this ſame queſtion in ſubſtance propoſed to them, as it was by Joab to David exceſſively grieving for Abſalom, 2 Sam. 19.5. And commanding to number the People, 2 Sam. 24.3. To Saul by his Subjects reſcuing Jonathan, 1 Sam, 14.25. And by the Prieſts to Uzziah invading their Office, 2 Chron. 26.28. But the meaning is, that beſide the Sinfulneſs of Diſobedience to Magiſtrates in things Lawful, or the ſinful way of refuſing Obedience to them in things unlawful, it is not ſafe in regard of outward hazard to contradict them, men that do fit muſt do it upon their peril: And therefore they that would prove themſelves indued with true Wiſdom, ſhould be loath to adventure raſhly upon their Diſpleaſure, that ſo if they muſt ſuffer from ſuch as are ſo abſolute in Power, and have ſo much Terrour, they may ſuffer with a Peaceable and good Conſcience.

Hence Learn 1. They that handle the word of God, muſt not only preſs neceſſary Duties by Reaſons, but if they would gain right Obedience to theſe Duties, they muſt diſcover to the People, and diſſwade them from theſe Evils, which are contrary to theſe Duties, eſpecially theſe inward Diſtempers of Spirit which indiſpoſe them from their Duty: For, this Preacher having in the verſe before exhorted to Obedience unto Lawful Magiſtrates, he here dehortes from the inward root of Rebellion which is in Mens Hearts, namely their Impatience, Diſcontentment p. 371and Paſſion, which make them ſhake off their Allegiance and Duty to their Superiours, while he ſaith, Be not haſty to go out of his Sight.

2. However ſome Magiſtrates do carry themſelves ſo as they are not worthy of the Preſence and Countenance of good Men, 2 King. 3.14. Yet when men have reaſon to withdraw their Countenance and wonted Reſpect from them, they ſhould do it without Paſſion, or Perturbation of Spirit, leſt teſtifying their diſlike of their Sins, they reflect upon their perſons, and on their Authority which is the Ordinance of God, Be not haſty to go out of his ſight.

3. As Chriſtians ſhould always have calm, and compoſed Spirits without Paſſion or Perturbation, and ſhould manifeſt the ſame toward all men, Tit. 3.2. So eſpecially toward Magiſtrats, and that even when they have, or apprehend themſelves to have received ſome ground of Diſcontentment, our compoſed and meek Carriage, even when Magiſtrates are as they ſhould not be, ſhould witneſs our Reverence to them, as holding forth to us ſome impreſſion of the Majeſty and Authority of God, Be not haſty to go out of his ſight.

4. Though the beſt of men are in hazard to be overtaken through inadvertency or Paſſion in a wrong courſe, and being once ingaged are ready to perſiſt, and defend themſelves in what they have done: Yet Heavenly Wiſdom will teach men in that caſe humbly to retreat, rather than proudly to perſiſt in any evil way: for this ſecond diſſwaſive imports both the hazard of ingaging, and of perſiſting in an evil way, and preſſes the receding therefrom even after ingagement, as an evidence or proof of that Heavenly Wiſdom formerly commended, Stand not in an evil thing.

5. When the Scripture ſpeaks by way of Hiſtorical Narration of what is to be found among men, particularly Kings and great Perſons, without expreſs approving or diſapproving thereof, the ſame is to be exponed by the ſcope of the place, p. 372and other Scriptures, as for example, when the Lord foretold by Samuel what the King whom the people deſired ſhould prove, 1 Sam. 8.11. It doth not juſtify him to be ſuch an one, ſeing many things there ſpoken of him, are contrary to the Duties elſe where injoyned unto Kings; and ſo here if this expreſſion (He doth what he pleaſes) were to be underſtood as if he might Lawfully do what he pleaſes, then Solomon's Idolatry, and other Iniquities had been warrantable. Therefore the meaning muſt be, that it falls out often thus; that when a King reckons with a Rebel or Diſcontented Perſon with whom he is diſpleaſed, He doth whatſoever pleaſeth him.

6. The Lord permits often, and diſpoſes ſo in his providence, that Kings and Supreme Magiſtrates ſhould be very abſolute, and have great Power, ſo as few do, or darr control them: And this he doth for good ends, that his Pleaſure may be theirs, when they are put in a capacity to do what they pleaſe, for any oppoſition from men, that they may make their Power a Terrour to evil Doers, and if they imploy it otherwiſe, he makes good uſe of that alſo, for the increaſe of their Judgment, and for the trial of the Faith, and Patience of his own, who are Loyal Subjects to him: for Solomon ſpeaks here of what is often found in Kings, and Supreme Magiſtrats, leaving the ſpeaking of their Duty, and the limitations of their Power, to other places, He doth whatſoever pleaſeth him, where the Word of a King is there is Power, and who may ſay unto him what doſt thou?

7. Though the great Power and abſolute Authority which Kings and Magiſtrates do ſometimes exerciſe ſhould never make their Subjects forget their Subordination to God, or do any thing contrary to his Will, Dan. 3.18. Yet the conſideration of it ſhould have influence to reſtrain their Carnal Paſſions, that if they muſt diſobey or oppoſe them for Conſcience ſake, they may do it with meekneſs, 1 Pet. 3.15. And if they muſt ſuffer, they may do it with a good Conſcience, and the approbation p. 373of God the Supreme Magiſtrate: for Solomon brings their Power, and the hazard of contradicting them, as a diſſwaſive from raſhneſs in dealing with them, and from perſiſting in any evil courſe, Be not haſty, ſtand not in an evil thing, for he doth whatſoever he pleaſeth— and who may ſay unto him what doſt thou?

Ver, 5. Who ſo keepeth the Commandement, ſhall feel no evil thing: And a wiſe Man's Heart diſcerns both Time and Judgement.

HAving diſſwaded from raſh adventuring upon the Wrath of thoſe in Authority, he doth here preſcribe the ſafeſt way of walking, for eſhewing trouble from them, or induring the ſame with a good Conſcience, and that is by keeping the Commandement, he means mainly Gods Commandement, ſeing all the Lawful Commands of Magiſtrates are but Branches or Applications of his Commands, and by the keeping of them, he means a ſincere indeavour after Obedience in the ſtrength of the Lord, according to the Tenour of the Covenant of Grace, wherein Solomon was well inſtructed both immediatly by God, 2 Chron. 7.12. And by his Father, Prov. 4.4. Who was well acquainted therewith, Pſal. 119.6. and 71.6. And this he preſſes as the prime evidence of Heavenly Wiſdom, which he formerly commended, and here ſhews how it ſhould be evidenced, and bears in the ſame by two Reaſons.

The Firſt is, That He that keeps the Command ſhall feel no evil thing, which cannot be underſtood as if he ſhould thereby eſcape all outward trouble, ſeing thoſe who are moſt ſincere in that Study, are often put to hardeſt ſuffering; but the meaning is, that nothing which can befall him, ſhall be an evil to him, but rather ſhall be for his good. The Second Reaſon is, That a Wiſe Mans Hearts diſcerns both Time and Judgement; By the Wiſe Man is meant the ſame who keeps the Commandement, hereby evidencing himſelf to be indued with Heavenly Wiſdom: p. 374And this ſhall be his ſecond Priviledge, he ſhall be able To diſcern both Time and Judgement. By Time he means the fit Seaſon and Opportunity of his Actions, eſpecially in reference to the Commands of thoſe in Authority, as the foregoing words make clear; He ſhall Diſcern when it is a fit Seaſon to comply with them, and when to oppoſe them: And by Diſcerning of Judgment, he means the clear underſtanding both of the Cauſe of Suffering, namely what Commands of Men are to be diſobeyed upon the hazard of the worſt from them; and what Commands of theirs may with a good Conſcience be obeyed: As likewiſe it may be underſtood of the manner of managing the defence of that cauſe in the Seaſon thereof: And the Wiſdom to diſcern all theſe, is only vouchſafed upon them who make Conſcience of keeping the Commandements of God that are made plain to them.

Hence Learn 1. The greatneſs of the Power and Terrour wherewith the ſinful Commands of Magiſtrates are often backed, is ready to abate in the Hearts of the beſt the reſpect they owe to Gods Commands, and to draw them from their Obedience to him, the more terrible hazard of Diſobedience to God being only ſeen by Faith, Heb. 11.1.23. Therefore the Wiſe Man having diſſwaded from raſh diſobeying of the Commands of Superiours, by an Argument taken from the greatneſs of their Power, which they often exerciſe in an abſolute way: He doth here guard againſt the other extreme, of obeying their ſinful Commands contrary to Gods, Who ſo keepeth the Commandement, (viz. of God) ſhall feel no evil thing.

2. Men, ſo far as they have true reſpect to the Commands of God, can never be diſloyal to any of his Vicegerents, nor diſobedient to their juſt Commands, theſe being but parts of his, and Obedience to them injoyned in the Fifth Commandement: And conſequently when the Commands of Superiours are agreeable to Gods, they ſhould then be obeyed as the Commands of God, and not as Theirs only for fear of hazard, or hope of p. 375Advantage from them: For Solomon that he may tye men to due obedience to Magiſtrats, preſſeth obedience to God by Reaſons, Whoſe keepeth the Commandement ſhall feel no evil thing.

3. The true cauſe why Men living under Wicked Magiſtrats commanding things unlawful, make Shipwrack of a good Conſcience, either by inſlaving their Conſciences to obey their ſinful Commands, or by denying due reſpect to their perſon and Office, in the way of their refuſing obedience to them, is this, that they want due reſpect to Gods Commands, and do not believe the immunity which he hath promiſed, and will make good to them that are dutiful to him: for this is an Argument both to preſs obedience to Magiſtrats in things lawful, and to diſſwade from raſh and paſſionat Carriage, or diſreſpect toward them, even in refuſing to obey their Sinful Commands, Whoſe keeps the Commandement ſhall feel no evil thing.

4. Although Men who are moſt tender of keeping the Commands of God, may and often meet with theſe Hazards and Troubles which are accounted by many the greateſt of Evils, ſuch as loſe of Credit, Eſtate, Liberty, yea, and Life it ſelf Heb. 11.36. yet nothing that can befal them for following their Duty to God, ſhall be an Evil to them, but on the contrary all their ſufferings ſhall be for their good Rom. 8.28. And ſhall increaſe their reward, 2 Cor. 4.17. by the conſideration whereof they ſhould ingage their Hearts to Duty, and patient ſuffering for it: For (ſaith he) Whoſe keeps the Commandement ſhall ſeek no Evil thing.

5. There is great difference of Seaſons in reference to ſuffering, or not ſuffering under wicked Rulers, which the Lord's People ſhould be careful to diſcern. There is a time when the Corruptions of the State, and wicked Actions of Men in Authority, are only to be lamented in ſecret before the Lord. Amos 5.13. There are times when more is to be done, as by Supplications and other means to pacify provoked or paſſionat Magiſtrats, as Abigail did David 1 Sam. 25.18. And times of p. 376bearing teſtimony openly againſt their ways, upon all hazards, as the Apoſtles did: Act. 4.8. And times for Men to act contrary to them in their ſtation, as theſe Eighty Worthies did to Ʋzziah, 2 Chron. 26.18. and the People to Saul in reſcuing Jonathan. 1 Sam. 14.45. There is alſo great difference of cauſes, for which Men may oppoſe thoſe in Authority, or ſubmit to ſuffering from them, as ſometimes we may quite our own right in things Civil, rather than ſuffer farther in maintaining of it, as Iſrael did in Egypt. Exod. 5.12. There are other things again, which may upon no terms be yeelded to Men, as matters of Religion and God's Worſhip, Dan. 6.10. And there is a right manner of maintaining the cauſe of Suffering, or oppoſing wicked Men in the due ſeaſon thereof; And both theſe, the Time and the Judgement, comprehending the cauſe, and the right manner of managing it, muſt be carefully diſcerned, and obſerved by thoſe who would not feel the evil which follows upon declining to ſuffer, when they are called to it, or upon ſuffering not for a weighty cauſe, or not in a right manner: For that there is ſuch difference of Times and Cauſes, and a neceſſity of obſerving theſe, imported in this, A Wiſe Man's Heart (in order to a right carriage in ſuch a Caſe) diſcerns both Time and Judgement.

6. It is not Mens natural Witt, or acquired Prudence that will diſcover to them the ſeaſons of doing or ſuffering, the cauſes of either, and the right manner of them, neither can particular Precepts be given for direction in all particular Circumſtances relating thereunto; but it is the Wiſdom from above, learned out of the Word of God by humble dependence upon his Spirit to lead in all Truth, and to give in the Hour when Men are put to it, what to ſpeak, and conſequently what to act, and when and how to act (for it is only the Wiſe Mans Heart, to wit, the Heart illuminat with the Saving Knowledge of God, and His Will, and poſſeſt by the Spirit of Wiſdom) that Diſcerns both Time and Judgement.

p. 3777. Theſe who make Conſcience to keep the Commands of God, in ſo far as they are made plain to them, ſhall not want direction from God in theſe things, which are more in the dark: So that the conſcionable practice of clear Duties, is the beſt way to attain clearneſs in doubtful Caſes: For the Wiſe Man here ſpoken of, whoſe Heart diſcerns Time and Judgement, is he that keeps the Commandemens of God, and ſo is ſuppoſed to be walking conſcionably according to his light; this Man in Exigencies and Straits, ſhall diſcern both Time and Judgement.

Ver. 6. Becauſe to every Purpoſe there is Time and Judgement, therefore the miſery of Man is great upon him.

7. For he knoweth not what ſhall be: for who can tell him when it ſhall be?

HAving ſhewn the excellent advantage that they have who are indued with Saving Wiſdom, to wit, Ability to diſcern their duty, and the ſeaſon thereof, he comes now to ſhew the ſad condition of them that are deſtitut of it: And though the purpoſe may be taken in the general, yet by the ſcope it appears, that Solomon hath a main Eye to Mens dealing with thoſe in Authority, Becauſe (ſaith he) to every Purpoſe there is Time and Judgement, therefore the miſery of Man is great upon him, it is not to be underſtood as if Man were therefore miſerable, becauſe there is a fit ſeaſon for his Actions, and a right and a wrong in acting, for it would leſſen, yea remove his Miſery, if he had Wiſdom to diſcern theſe; But the firſt part of the Sixth Verſe being joined with the beginning of the Seventh, the ſenſe appears to be this, Becauſe there is a Time and Judgement for every Purpoſe, and the natural Man cannot diſcern either of them, therefore his Miſery is great: By misjudging of Cauſes, and miſtimeing of his Purpoſes and Actions, he runs himſelf into many Inconveniencies: And this p. 378ignorance, which is the cauſe of his Miſery, he ſets forth in two Expreſſions.

The Firſt is, That Man knows not what ſhall be, which is not to be underſtood, as if the ignorance of future Events ſimply, were the cauſe of Mans Miſery, for then the Man that hath the greateſt meaſure of Saving Knowledge, might be equally miſerable with them that want it, ſeing it is God's Prerogative to know abſolutly what ſhall be, Iſa. 46.9, 10. But this, that Man knows not what ſhall be, may be underſtood 1. Of his ignorance of his Duty, at if the Words were rendered, He knows not what ſhould be, to wit, what he ſhould do: For the Hebrews expreſs duty after this manner in the future time, and ſo his ignorance of his duty, and the right manner of going about it, is the cauſe of his Miſery. And we may be confirmed that this may be the ſenſe, becauſe the following Expreſſion ſpeaks of the Time, which he join… before with Judgement. Or 2. The meaning may be, That the Man deſtitut of Saving Knowledge, is not only ignorant of future Events, but likewiſe of all theſe grounds of Conſolation, that might carry him through them, be what they will; and therefore his Miſery is great upon him. And 3. It may be taken thus, He knows not what ſhall be, even ſo far as may be known by that Saving Wiſdom which he is commending, particularly by the light of the Word and Spirit of God, and therefore his Miſery muſt be great upon him.

For the other Expreſſion, Who can tell him when it ſhall be? It hath the force of a Negation, None can tell him, or none can make him capable, ſeing God hath not taught him, the timeing of his Actions, a right carriage in Straits and Exigencies, and how he may have true Comfort whatever future Events be.

Doct. 1. There is not only a Right and a Wrong in Mens Actions, and a ſeaſon for their Acting, which they ſhould labour to underſtand, but the ſame is alſo to be obſerved in reference p. 379to Mens Purpoſes, and Reſolutions concerning theſe: So that they ſhould not ſo much as ſuffer their Hearts to reſolve upon, or encline to any courſes, till firſt they have conſulted the Word of God as their Directory, Pſ. 19.7. and implored God's Direction, who being acknowledged in all our ways, promiſeth to direct our paths, Prov: 3.6. that they may know whether the thing they reſolve upon be approven, and what is the right manner of doing of it, which is the thing he calls Judgement here, and what is the fitteſt ſeaſon and opportunity for the doing thereof, which is the Time here ſpoken of: For having ſaid, A Wiſe Mans Hears diſcerns both time and Judgement, in ſhewing the conſequence of not diſcerning theſe, he applies it to Mens purpoſes, or their Reſolution and Will (as the Word ſignifies) Becauſe to every Purpoſe there is a Time and Judgement.

2. The want of underſtanding of the Mind of God in His Word, concerning our Duty, and the due ſeaſon thereof, which is to be had by the help of his Spirit, who leads His People in all Truth, not only makes Men misjudge of things, and take right for wrong, even in their ordinary and civil Affairs, miſtake the right manner of going about what may be right in it ſelf, miſtime all their Actions, and ſo bring much guilt upon themſelves; but likewiſe it makes them very miſerable, while they raſhly engage themſelves in ſinful Courſes, neglect neceſſary Duties, or do them in a wrong manner, or not in their own ſeaſon; and ſo provoke God to blaſt their Undertakings, and render what they do unſavoury to others; All which might have been prevented by conſulting His Word, and ſeeking the conduct of His Spirit: For this Word tranſlated Miſery, ſignifies both Guilt and Miſery, or Puniſhment. Becauſe to every Purpoſe there is Time and Judgement (which Men labour not to diſcern) therefore the miſery of Man is great upon him.

3. The way to make Men fall in love with the ſtudy of Saving Knowledge, is to repreſent to them the Miſery and ſad Conſequences p. 380that Men deſtitute of it do bring upon themſelves: For it being his ſcope to commend Saving Wiſdom, he here … cut the woful Conſequences of the want of it, Becauſe … Purpoſe there is Time and Judgement, the miſery of Man is great upon him, for he knows not, &c.

4. Though both thoſe that are indued with Saving Knowledge, and thoſe that are deſtitute of it, be equally ignorant of many future Events; yet herein is a clear difference between them, that the one knows neither his Duty, nor the right manner of going about it: The other doth in ſome meaſure know both, as Solomon aſſerted in the cloſe of the former Verſe: For that which he called Judgement before, he calls now, that which ſhall be (which according to the Hebrew Dialect, is put for that which ſhould be) and makes the ignorance of this peculiar to the Man deſtitute of Saving Knowledge, as the cauſe of much Miſery upon him, The miſery of Man is great upon him, for he knows not what ſhall be.

5. It is the miſery of Man void of Saving Knowledge, that being ignorant of what ſhall be, he hath nothing to give him true Comfort againſt what may be, and againſt what he is apt to apprehend ſhall be, and ſo muſt vex himſelf with his own Apprehenſions: And it is the comfortable Priviledge and Happineſs of the Man indued with Saving Wiſdom, that though he be ignorant of future Events, yet he doth in ſome meaſure know what is his Duty under, and what is his ſutable Conſolation againſt the worſt that can fall out: For it is here ſet down as the cauſe of much Miſery peculiar to the Man deſtitut of Saving Knowledge, that He knows not what ſhall be; which cannot be taken ſimply for his ignorance of future Events, ſeing the Godly Man is ignorant of theſe, but that he knows not what is his Duty, and that he is ſo ignorant of what ſhall be, as that he hath no ſutable Comfort againſt what may be, and what he apprehends ſhall fall out, His miſery is great upon him, for he knows not what ſhall be.

p. 3816. The Man that is not taught of God, and makes not Saving Knowledge from the Word and Spirit of God, his ſtudy, is one that no Man can inform, all the Men in the World are to him, as if they were ignorant as himſelf: For this laſt Queſtion, Who can tell him when it ſhall be? is not as if there were none that could inform him of Times and Seaſons, ſo far as is fit for him to know, for there are ſuch to be found; but becauſe he himſelf is void of Saving Knowledge, and doth not imploy Chriſt to open his blind Eyes, and becauſe he cannot receive inſtruction from any; therefore he ſpeaks of him, as if there were none to tell him that which might prevent his Miſery, And who can tell him when it ſhall be?

Ver. 8. There is no Man that hath power over the Spirit to retain the Spirit; neither hath he power in the day of Death: and there is no diſcharge in that war, neither ſhall wickedneſs deliver thoſe that are given to it.

THe Preacher giveth here a farther Argument for the ſtudy of Heavenly Wiſdom, and proveth the Miſery of them that are deſtitut of it; The Argument is taken from the neceſſity of the Death of all Men, which though it be true of both good and bad, yet it is here ſpoken of as a peculiar Miſery upon thoſe that are deſtitut of ſaving knowledge, they being both unwilling to dy, and unprepared for Death, and having nothing to comfort them againſt it, as the Godly have. The words may be looked upon as one ſpecial inſtance of theſe Events ſpoken off in the words immediatly preceeding, whereof no Man can know the time, and may be taken with a ſpecial Reference to the foregoing purpoſe, as an Argument to diſſwade Men from Raſhneſs in hazarding themſelves under the ſtroak of humane Juſtice from Magiſtrates, and to move them for that end to keep themſelves within the bounds of their Duty toward them, ſeing as he hath ſhewn before, they p. 382have power to reach Men eaſily that provoke them, and being once apprehended, and Sentence paſt againſt them there is no power in them to retain their Life:

But it ſeems moſt agreeable the Scope, to take the words more largely as an Argument to evidence Heavenly Wiſdom, by timeous preparing for Death, becauſe of the neceſſity of it, and this he ſets forth in three Expreſſions. The Firſt, that man hath no power over the Spirit to retain it, may be underſtood of mans Impotency to retain his Soul or Breath as the word Spirit is in the Original) which is often held out in Scripture by this name. Jam 2.22. And that relating to the moment when Gods time is come to call for it, no Man then hath power to keep it longer in the Priſon, as the word Retain ſignifies: The Second, Neither hath he power in the day of Death, may be underſtood of Mans Inability about the time of his Death not only to reſiſt Death, but to do any neceſſar Duty, he hath ordinarily no power for any Action toward that time. The meaning of the Third, There is no Diſcharge in that War, is that Man can Diſcharge no Weapons to weaken the force of Death, for the word Diſcharge ſignifies Emiſſion, or ſending forth as it is uſed Pſ. 78.49. as Men caſts Darts, or diſcharge Muſquets, or the like Engines of War, they have no Arrows to ſhoot at Death: Or there is no Dimiſſion of this charge no foreloſe, as the common word is, to ſhift this Combate which Men muſt have with Death; Thus he ſets out the neceſſity of it, and Mens Impotency to ſhift it. And becauſe wicked Men who by many ſinful ſhifts put by hazards, yea Death it ſelf for a time, which as they think would have come, if they had not followed theſe Courſes, do think themſelves in a manner in Covenant with Death, that it muſt ſpare them, while the Godly periſheth in his uprightneſs, as Solomons expreſſion is before, therefore that he may terrify and reclaim ſuch, he doth aſſure all, whether Magiſtrats or Subjects, that none of their wicked Courſes wherein they are reſtleſs, and whereunto p. 383they have wedded themſelves, ſhall be able to prevent their Death or prolong their Life: as the laſt words of the verſe ſignifie.

Doct. 1. All the Prudence, Power, and Policy of Men, all the Creature Comforts, the Cordials, and preſervatives of Life, that Men may provide and uſe, cannot keep in the Immortal Soul in the Body a moment longer then Gods time is come to call for it: Man hath ſome power over his Spirit to turn it, while his Life laſts, to reſtrain it from many things he lets it out upon, and to put it upon many better things, but he hath no power to keep it beyond the Moment fixed by the Lord for taking his Spirit into his hand, to diſpoſe of it eternally as he pleaſes: For, ſaith he, no Man hath power over the Spirit to retain the Spirit.

2. Man ſhould ſo exerciſe his witt in the ſtudy of Reconciliation with God, while he hath any power over the Motions of his own Spirit, and ſhould ſo ſpend his affections, the deſires and delights of his Soul, upon things of a ſpiritual and eternal concernment, for the Glory of God, and the good of his own Soul, that he may be every Moment ready to let his Spirit go willingly, and to reſign it into the hands of the Father of Spirits who gave it, conſidering that when Gods appointed time of calling for it, comes, he will have no Power over it to Retain it: for this is an Argument for the ſtudy of Heavenly Wiſdom, and reſpect to Gods commands, Man hath no Power over the Spirit to retain it.

3. However Men of great natural Spirits, eſpecially ſuch as are tranſported with the deſire of eſteem for magnanimity, and Courage, may ſeem to defy Death, and not to fear it, while they are not come to Combat with it, yet ſo terrible is it to all that have not made their Peace with God, and ſo made ſure to themſelves a better Life, that when it draws neer they will have ſtrong deſires to Retain their Spirits a while longer, and to have a Diſcharge from the Combat with Death, they having p. 384nothing to comfort and ſtrengthen them againſt the King of Terrours, and the fear of the ſecond Death, which is at the back of the firſt: for this is ſpoken to ſhake men out of their ſecurity, who neglect the ſtudy of Heavenly Wiſdom, and preparation for Death, no Man hath power over the Spirit, to retain the Spirit, neither is there any diſcharge in that War.

4. It is the great Miſery of wicked Men, to be peremptorily called to render their Spirits, and utterly unwilling to part with them; to be called to Combat with the King of Terrours, and to have neither Courage nor Comfort in entering the the Liſts with him; and this is the caſe of all who are deſtitut of ſaving Wiſdom, the conſideration whereof ſhould incite Men to ſtudy Reconciliation with God, and an Holy Walk, which breeds Willingneſs to Dy, and Comfort in Death. For as a proof of Mans Miſery ſpoken of before, this is brought in, no Man hath Power to retain the Spirit, it ſuppoſes Man very deſirous to Retain it even when he muſt part with it.

5. Mens Spirits that are now Rebellious againſt God, and in a continual motion contrary to his revealed Will, muſt when Death comes move at his Command, they muſt flit out of the Body, and ſiſt themſelves before the Judge to be at his diſpoſal; the conſideration whereof ſhould deter Men from their ſinful Courſes: For no man hath Power over the Spirit, to retain the Spirit.

6. While Men have natural ſtrength and vigour, they ſhould ſpend the ſame in theſe Exerciſes, the remembrance whereof may comfort them in Death, for when Death draws neer, Man becomes impotent not only to reſiſt Death, but to prepare for it, not only hath he no power to proſecute his Luſts farther, but no power for theſe ſpiritual Exerciſes, which he puts off to the Day of his Death, for Solomon gives this as an Argument for the ſtudy of Heavenly Wiſdom, neither hath he Power in the day of Death.

7. As every Man will have a ſore Conflict, and an hot Battel p. 385with Death, ſo there is no Man with never ſo much Power or Policy, not the greateſt on Earth, who can have a Diſcharge or Exemption from ingaging in the Combat with it: Therefore Men had need to get the Breaſt plate of Faith, and for an Helmet, the hope of Salvation, and to ſtudy a wiſe carriage in an evil World, eſpecially when they have to do with Wicked men in Power and Authority, leaſt by their miſcarriage they ingage themſelves needleſsly in that War: For, there is no Diſcharge in that War.

8. Mortal men can hardly be brought to have ſerious thoughts of the neceſſity of Death, and the impoſſibility of ſhifting the Combat with it, they live as if they could Retain their Spirits for ever, and forget to take their Armour to them, as if they were never to fight with the King of Terrours: Therefore the neceſſity of it, and impoſſibility of eſcaping it is here ſet forth by ſo many expreſſions, No Man hath power over the Spirit to retain the Spirit, no man hath power in the day of Death, neither is there any Diſcharge in that War.

9. When wicked Men have had ſucceſs in their ſinful Courſes, ſo far as by them to eſcape temporal hazards for a time, they do them go on as confidently in them, as if they would always deliver them, as is imported in this threatning which contradicts Mens ordinary apprehenſion, neither ſhall Wickedneſs deliver thoſe that are given to it.

10. Whatever be mens apprehenſions of ſafety by their ſinful Courſes, they ſhall be ſo far from delivering them at laſt, that they ſhall bring total, and terrible deſtruction upon them: For ſuch ſparing expreſſions in Scripture ſpoken againſt wicked Men, import much more than is expreſt, even the contrary affirmative in the Superlative degree, neither ſhall Wickedneſs deliver thoſe that are given to it. importing no leſs than that it ſhall bring Ʋtter Deſtruction, from which there ſhall be no eſcaping to all Eternity.

11. However all unregenerat Men, riſe not to a like height p. 386of Wickedneſs, yet all of them are reſtleſs in committing of the ſame, they cannot Sleep unleſs they do Miſchief, or provoke others ſo to do, as the word Wickedneſs ſignifies, they are expert in Sin, and wedded to their Luſts, as if they had made a Marriage Covenant with them, as the words Tranſlated that are given to it, ſignifie, Wickedneſs ſhall not deliver thoſe that are given to it.

12. Though any degree of Wickedneſs continued in, will bring Deſtruction upon Men, yet of all Sinners there are leaſt hopes of the Salvation of them who are become Reſtleſs, and unwearied in Sinning, and ſo pour out their affections upon their Luſts as if they were wedded to them, for ſo are the words in the Original, Wickedneſs (or Turbulency and Reſtleſsneſs in Sin) ſhall not deliver them that are given, or have Wedded, or married themſelves unto it.

Ver. 9. All this have I ſeen and applied my heart to every work that is done under the Sun: there is a time wherein one man Ruleth over another to his own hurt.

HEre Solomon doth Firſt confirm his former Doctrine from his own Experience, that he had Seen all that he ſaith, partly by his own Obſervation, and partly by the Information of the Lords Spirit repreſenting to his mind as in a Glaſs (that he might repreſent the ſame to the Church) the miſery of them that want that Wiſdom which is from above, and the ſweet Advantages of them that have it, formerly mentioned.

Next, He commends his Experience from the great pains he took in ſtudying the Lords Diſpenſations, he applied his heart, his underſtanding and Affections were taken up, how to profit in this ſtudy, and the Book he read upon, was a very large Volume all the works under the Sun, whereby he means eſpecially all the Diſpenſations of Gods Providence, for the ſeveral kinds of them, and ſo far as humane underſtanding, elevated p. 387and illuminated as his was, might reach them: For though he was a great Student of the Works of Creation or nature, 1 King. 4.33. yet he ſpeaks here mainly of the Works of Gods Providence, or the carriage and iſſue of humane Affairs, as theſe are under the dominion of Providence, ſeing moſt of the inſtances he gives in this Book are of that nature.

Thirdly, He enters upon the ſecond part of the Chapter, to prove the Vanity of Worldly greatneſs, and doth particularly confirm what he ſpake concerning the miſery of them that are void of Saving Knowledge, and that Wickedneſs will not deliver them that are given to it, in the former words, by giving an inſtance in his own Obſervation of that Diſpenſation which the Godly are moſt apt to ſtumble at, to wit, the Advancement of Wicked men to greatneſs and power in the World; And proves them miſerable notwithſtanding, that the hearts of the Godly may be guarded againſt envying of them, while he ſaith, one Man Rules over another to his Hurt, he means, their abuſe of of their power and greatneſs draws on often temporal, and always (if they Repent not) Eternal miſery upon them.

Beſide what hath been obſerved before from his commending his Doctrine from his own Experience, and from his pains in acquiring the knowledge thereof. Learn. 1. Diſpenſations are never ſo dark, but ſpiritual Diſcerners may ſee the Bleſſedneſs of the Godly and the miſery of the Wicked, even when they are ſadeſt to the Godly, and ſeem moſt favourable to the Wicked, they that have the Heavenly Wiſdom may ſee the Godly feeling no evil thing, and the Wicked injoying their Proſperity to their hurt, For the Scope of the words before and after, implyes the time here ſpoken of to be very ſad, and yet Solomon ſaith, he ſaw theſe ſweet effects of Heavenly Wiſdom, and the woful caſe of them that want it, which are formerly mentioned, All this have I Seen.

2. Even thoſe who have attained to the greateſt meaſure of the Knowledge of God and His Ways, are not exeemed from p. 388ſtreatching their Wit and ſtrength to the outmoſt for growth and progreſs therein, that which is to be known of God in any of His Diſpenſations, being a Depth that none can ſound: For even Solomon, who had before an extraordinary meaſure of Wiſdom, ſaith I applied my Heart to every work.

3. They that would judge aright of any one of the Lord's Diſpenſations, muſt be careful Students of them all, they muſt not ſlight any work of his, becauſe all (though they be many to us) make up but one intire Work in God's Hand, and every part of that work, is a commentary clearing the nature and uſe of the whole, and God's intent therein: Therefore did Solomon apply his Heart to every work under the Sun.

4. As the Lord doth for wiſe Ends permit wicked Men to come to Authority over others in the World, ſo hath He the time when they ſhall come to it fixed, and how long they ſhall have it: For it is clear by the conſequence of this Ruling, to the perſon who hath it, that he ſpeaks of wicked Men, and the word Time ſignifies a ſet and fixed ſeaſon, wherein One Man rules over another.

5. As wicked Mens power tends always to the hurt of theſe over whom they are ſet, Eccl. 10.16. So it is eſpecially for their own hurt, giving them fairer opportunity to ſhew the latent wickedneſs of their Heart than they had before, whereby they procure to themſelves Temporal and Eternal Wrath from the Lord. There is a time when one Man rules over another to his own hurt.

6. This Hurt which is incident to men of Place and Power in the World, ſhould wean mens Hearts from affecting worldly Greatneſs, as any part of their Happineſs: For we may look upon this as a proof of the Vanity of ſuch Greatneſs, that it is often found One Man rules over another to his own hurt.

p. 389Ver. 10. And ſo I ſaw the Wicked buried, who had come and gone from the place of the Holy, and they were forgotten in the City where they had ſo done: this is alſo Vanity.

HE doth farther illuſtrat the Miſery of Men void of ſaving Knowledge, how great ſoever they may be in the World. And this he doth for the Comfort of the Godly who are oppreſt by them. There are three things wherein ſuch Men place much of their Happineſs, namely in an Honourable Burial when they are Dead, a great Eſteem among Men while they live, and in the preſervation of their Memory after they are Dead.

As for the Firſt, Solomon ſaith, he obſerved them to have it, I ſaw the Wicked Buried, it ſeems he means a ſumptuous and Honourable Burial like the Rich Mans, Luk. 16.22. even ſuch an one as ſo great a Man as himſelf hath countenanced.

For the Second they may have that alſo, they may Come and go from the place of the Holy. By the place of the Holy may be ſafely underſtood both the place of publick Judicatur…, where the Holy God is ſaid to ſtand, and Judge, Pſ. 82.1. And likewiſe the place of publick Religious Worſhip, where the ſame Holy One is in a ſpecial way preſent, and his Saints, or Holy Ones meet together for his ſervice Iſai. 64.11. By Coming and Going he means their frequenting, and converſing in both theſe places mainly for upholding their Credit and Worldly intereſt, and it is probable this expreſſion, the place of the Holy, is ſo framed as may comprehend both theſe, becauſe meer Politicians, and corrupt States-men doe ordinarily make both Juſtice and Religion a Cloak for their Wickedneſs.

And for the Third, the Esteem of themſelves which they deſired ſhould be kept up after they were gone, he denies them to have gotten that, as to his Obſervation, they were Forgotten among Men, not as if it were of it ſelf a Miſery to be forgotten among the moſt part of Men, ſeing it is incident to the Beſt Eccleſ. 9.15. But he ſpeaks of it as a proof their Miſery, becauſe p. 390they place a great part of their Happineſs in perpetuating their Memory, as is clear from Pſal 49 11. and ſo the mentioning of their being Forgotten may ſerve to make them ſee the Vanity of their temper. And this affectation of Worldly greatneſs and a name among Men which hath this conſequent, and all the pains Men take to obtain the ſame, he pronounces to be Vanity, in the cloſe of the verſe, this is Vanity ſaith he, which cannot be applyed to their being Forgotten, ſeing it is clear, he ſpeaks of ſuch as can leave nothing behind them Savoury, or worthy to be remembred.

Hence Learn. 1. The Lord may long ſpare Wicked men in their Sinful Courſes, and may not only along their Life, heap upon them more eminent proofs of common favour, than upon the Godly Pſal, 73.5. But likwiſe may ſuffer that reſpect to be ſhewn to their Bodies, while their Souls are in the Pit, which is ſometimes denied to the Bodies of his deareſt Saints Pſal. 79.2. For, (ſaith he) I ſaw the Wicked Buried.

2. This is the beſt that can be ſaid of many Wicked men after their Death, that they are now put under the Earth, the things whereof they ſought for their Happineſs; and this may put Water in their Wine, to conſider that within a little time, it ſhall be truly ſaid of every one of them; and may comfort the Godly againſt Oppreſſion, to conſider they may ſurvive their Oppreſſours, and ſee that which Solomon ſaith he ſaw, the Wicked Buried.

3. Places of Judgement, and Courts of Juſtice, are Places of the Holy, where the Holy God is in a ſpecial way preſent, obſerving mens carriage there Pſal. 82.1. who therefore ſhould have Holy Ends before them in all their Actings, the Glory of God, and the promoting of Equity and Piety among men. 2. Chron. 19.6. For ſeing he is ſpeaking of Magiſtrates all along, we may ſafely conceive that places of Judgement are here underſtood, by the Place of the Holy.

4. Wicked men in power may attend very carefully their p. 391Judgement ſeats, as if they had given themſelves away to be Patrons and Adminiſtrators of Equity among men, while they are but thereby promoting, and ſecuring their own Worldly intereſt, and often making the pretence of Adminiſtration of Juſtice, a Cloak to cover their Wickedneſs: For He ſpeaks of the Wicked man, as if his Life had been ſpent in the Adminiſtration of Juſtice, and attending the places where the ſame is given forth, I ſaw the wicked Buried who had come and gone from the place of the Holy.

5. As the places of publick Worſhip, are the Lords prime Reſidence on Earth, where he doth in a ſpecial manner dwell among his People and meet with them, and therefore ſhould be in a Holy manner frequented, ſeing he will be ſanctified in all that draw neer unto him: So Wicked men may much frequent theſe places and opportunities, partly from a conceit of gratifying and pleaſing God by their ſo doing. Luk. 18, 10. Imagining that by their performances of that ſort, they have a Diſpenſation for their other Impieties. Prov. 7.14. And partly that they may be the leſs ſuſpected for that Wickedneſs which they cloſely intend 2 Sam. 15.7. and may be the more intimat with the Godly, whom they purpoſe to undermine, Pſal, 55.14. For this Coming and going, may be alſo underſtood of the frequenting the Places of the Lords Holy Ordinances, I ſaw the Wicked who had Come and Gone from the place of the Holy.

6. Though Hypocrites, who ſeek no more but a Name among Men, may gain ſomewhat of it along their Life, Mat. 6.16. Yet the Lord often makes their Name to rot after they are gone, ſeing they have left nothing behind them, worthy to be remembred, for after the wicked man is Buried, who Had come and gone from the Place of the Holy, he is forgotten in the City where he had ſo done.

7. The Lord doth ſometimes make his oppreſſed People live to ſee their powerful and proud Oppreſſours Buried, and p. 392all their Hypocriſie and Tyanny Buried, with them, and giveth to his People ſuch peace and refreſhment by their removal, that they ſoon forget all their former ſufferings by them: For doubtleſs this Wicked man hath been a vexation to the Godly in the City where he dwelt, and yet now he is Buried, and Forgotten in the City where he had ſo done.

8. It is Vanity in men to ſeek no higher Happineſs than a name among Men while they live, and ſome Honourable Burial, and Remembrance after they are Dead: For this is it Solomon here paſſes ſentence upon, this alſo is Vanity.

Ver. 11. Becauſe ſentence againſt an evil work is not execute ſpeedily, therefore the heart of the Sons of Men is fully ſet in them to do Evil.

HEre Solomon gives a Reaſon why Wicked Men, eſpecially proſperous Rulers are ſo bent upon their ſinful Courſes, namely, becauſe the Sentence or threatning againſt them, which is publiſhed in the Scripture (for the Word Sentence ſignifies a Sentence publiſhed) is not preſently after their committing of Sin, execut againſt them, therefore they imagine it ſhall be ſo always, that God is like themſelves and ſpeaks but to terrifie them, and ſo give up their hearts to commit Wickedneſs with boldneſs and full delight.

From this Learn. 1. There is a ſentence paſt againſt every Sin and Sinner, It is paſt in Gods Eternal Counſel. Mic. 2.3. and publiſhed in his word where it is Regiſtrat, and was alſo publiſhed to the People by them that did Regiſtrat it Gen. 2.17. Gal. 3 10. And oftentimes the ſame is paſt in the Conſcience of Wicked men when they commit Wickedneſs, who cannot but apply theſe Sentences to themſelves as their due Rom. 2.15. And theſe Sentences can no ways be repealed, but by flying to Chriſt and being intereſſed in his ranſom and ſatisfaction: For he ſuppoſes a Sentence paſt and promulgat, while he ſaith, Becauſe Sentence againſt an Evil Work is not ſpeedily executed.

p. 3932. The Lord doth not immediatly upon Mens committing of Wickedneſs, execut his juſt Sentences upon them, as juſtly he might, but delays the ſame, that he may lead them by his long ſuffering to Repentance Rom. 2.4. that they may think of his Majeſty as deſirous of their amendement, 2 Pet. 3.9. And that the Equity of his proceeding may be the more clear, when at laſt he doth execut, Pſ. 51.4. Therefore Sentence againſt an Evil Work is not ſpeedily execut.

3. Men void of ſaving Grace and the fear of the Lord, can not but abuſe his patience and long ſuffering, quite contrary to the intent thereof, by mocking his threatnings as if they ſhould never be execut, Iſai. 5.19. Jer. 5.12. And intertaining thoughts of him, as if he were like themſelves in forgetting, or changing his mind Pſ: 50.21. And ſo going on boldly in Sin without all fear, as the laſt words of the verſe may be rendred, Becauſe Sentence againſt an evil Work is not ſpeedily execut, the hearts of the Children of Men are fully ſet, (or are bold) in them to do Evil.

4. There is no doubt but the Sentence againſt all the Wicked continuing in their Wickednes ſhall be execut. Though it be not ſpeedily, it ſhall be certainly, and the longer it be delayed, the neerer the Execution of it is, and the more terrible ſhall it be when it comes, for he doth import the Certainty of the Execution, while he only concedes, it is not Speedily Execut.

5. What ever difference be among Men, from their natural temper, Education, or other things of that ſort, yet this is common to all whom Gods powerfull Grace hath not changed, that the longer he prolong his patience and indulgence toward them, they go on in their Sins the more preſumptuouſly, they are the more bent upon their wicked Courſes: For he deſcribes the Diſpoſition of every natural Man, while he ſaith, The Hearts of the Children of Man are fully ſet in them to do Evil.

6. The Lord doth not only take notice of, and will accordingly puniſh at laſt, Me… for their ſinful Actions, but alſo for p. 394the Benſel of delight and Eagerneſs they had in Sinning, yea and for their very inclination to theſe Sins, which they had never power nor opportunity to Act, Pſal. 21.11.12. For deſcribing the Diſpoſition of ſuch, he ſuppoſes that God will at laſt execut Sentence upon them, becauſe their Hearts are fully ſet in them to do Evil.

7. It is the proper mark of an unregenerat Man, void of Saving Knowlege and Grace, to have his Heart fully ſet in him without reluctancy, or remorſe, to do Evil. The regenerat have another principle within them, oppoſing their Sinful Motions, Gal. 5.17. Checking and wounding them, and bringing them to remorſe for Sin, Rom. 7.24. For it is the unregenerat, whoſe temper he here deſcribes, The Hearts of the Children of Men are fully ſet in them to do Evil.

Ver. 12. Though a Sinner do Evil an hundred times, and his days be prolonged; yet ſurely I know that it ſhall be well with them that fear God, which fear before him.

13. But it ſhall not be well with the Wicked, neither ſhall he prolong his days which are as a ſhadow, becauſe he feareth not before God.

HE Labours here to terrify ſuch Wicked Men as are long ſpared in their Sins, and to guard and comfort the Hearts of the Godly, who are apt to ſtumble at their being ſpared, and their own ſufferings from them.

And for this end, He Firſt ſuppoſes two things, which make Wicked Men dream of immunity from Judgement. 1. Their multiplying of their Tranſgreſſions, which he expreſſes by putting a definite number for an indefinite, and ſuch a number as points at the multitude of them, and may ſignify that God hath them all numbred exactly, how many ſo ever they be, 2 He ſuppoſes that while they are multiplying their Tranſgreſſions, they have their Days, and likways many other outward p. 395favours multiplied upon them: For the Original of this ſecond clauſe is no more but that it be Prolonged, or Multiplied to him, which may comprehend both his Life, and other Comforts.

And Next, before he denounce or aſſert the certainty of approaching Judgement, upon ſuch Wicked Men, he doth as it were haſten forth a word of Comfort to the Godly, apt to be diſcouraged by the frequent oppreſſions, and multiplied Injuries of oppreſſing Perſecutors which are here ſuppoſed: And this he propounds with much confidence and certainty, Surely I know it ſhall be well with them, whom he deſcribes from that divine quality which is ſtamped upon their Heart, a Holy filial fear of offending God, which makes them obnoxious to hard ſufferings from Men: And the ſincerity of this fear is ſet out by the Object of it, they Fear before him, the words in the Original are, that fear before his face, importing that they have their eye upon the Terrour and Goodneſs of God, which two properties of his are mainly ſignified by his Face in Scripture Pſal. 34.15.16. more than upon all the Terrour of fleſh.

And Thirdly, He denunceth Judgement againſt the Wicked: with all importing it to be ſo great, that poſitive termes cannot be had to ſet it out, therefore he expreſſes it. 1. In general negatively, it ſhall not be well with him, and next more particularly, he ſhall not prolong his Days: He ſuppoſed him before to prolong his Days, and here threatens he ſhall not: both agree, he may have many Days, comparing him with others, even with the Godly, whom he may cut off, and haſten to their Happineſs, and yet he ſhall neither prolong his Days to that length which he deſires, which would be for ever in this Life, nor ſhall he prolong them to Eternity of Bleſſedneſs, being made victorious over Death, as this expreſſion of Prolonging the Days imports ſometimes in Scripture Iſai. 53.10.

Fourthly, He deſcribes the Wicked Mans Life, his Days are but a Shadow, not ſo much for the ſhortneſs of them, being p. 396compared with Eternity, in which ſenſe the Godlies Days alſo are as a Shadow, as in regard he hath nothing of that ſubſtantial Life of Communion with God, which the Godly Man hath, and that his Life, in regard of any Comfort, totally periſhes, and is cut off as a Shadow, when the Sun of Gods favourable Diſpenſations ſets upon him at his Death, or when Judgements come upon him in this Life.

And laſtly, He ſets down the cauſe of the Wicked Mans Judgement, which is alſo the fountain of all other Sins, and that is, the want of the fear of God.

Hence Learn. 1. Men that give up their Hearts to commit Wickedneſs with full benſel of purpoſe and delight, are juſtly given up of God to become unwearied in the frequent commiſſion thereof: For he did formerly deſcribe the diſpoſition of all unregenerat Men, that their Hearts are fully ſet in them to do Evil, and here he deſcribes their common Practice in this ſuppoſition, that they do Evil an Hundred times.

2. While Men are multiplying their provocations, the Lord may in much diſpleaſure to them, draw out their Life in length and multiply their outward Comforts, which they do abuſe, and turn in fewel to their Luſts: For the ſame whom he ſuppoſes to do Evil an Hundred times, he ſuppoſes alſo to have his Days, or any other outward and common favours Prolonged, or multiplied to him, and his Days (or and it) be Prolonged.

3. While Wicked Men are ſpared and proſperous in their Sins, grievous Temptations are ready to aſſault the Hearts of the Godly, amounting to no leſs than the queſtioning of a reward for Godlineſs at all, ſeing divine Diſpenſations ſeem to ſay that the Lord reſpects Ungodly Men by heaping favours on them, and ſlights them that are better: For to prevent the prevalency of ſuch a temptation, Solomon (before he ſhew what ſhall become of the Wicked) aſſures the Godly of the contrary of what they are ready to apprehend, Surely I know it ſhall be well with them that fear God.

p. 3974. Although the Lords forbearance of Wicked Men while they are multiplying Tranſgreſſions againſt him, cannot but occaſion much inward Grief of Heart to the Godly, Pſal. 119.158. And doth often occaſion much outward Trouble to them from the Wicked Pſal. 12, 8. yet neither of theſe can either marr or diminiſh the Happineſs of the truly Godly: For (ſaith he) though a Sinner do Evil an Hundred times &c. yet it ſhall be well with them that fear God.

5. The Lord in denuncing Judgments againſt Wicked Men, hath a ſpecial eye to the comfort of the Godly, they are ſo neer his Heart, that even as it were in the midſt of his expreſſing his diſpleaſure againſt the Wicked, he reacheth forth Comfort to them, and in a manner delays it not till he end his ſpeech to the Wicked, as here may be ſeen, Though a Sinner do Evil an Hundred times, and his Days be prolonged (before he perfect this ſpeech concerning the Wicked, he muſt comfort the Godly) yet ſhall it be well with them that fear God.

6. It is not eaſie to make the Hearts of poor Believers, eſpecially when they are under Oppreſſions and multiplied injuries from the World, to reſt upon the bare word of Gods promiſe; and comfort themſelves concerning the ſweet iſſue of their pains and the Gracious Reward of their wel-doing, there being ſo much of a heart of Unbelief, in the beſt: Therefore doth the Spirit of the Lord teach the Wiſe Man, in propounding their Conſolation, to ſpeak with a kind of Aſſeveration, and with much confidence and certainty to beget the ſame in their Hearts, Surely I know it ſhall be well them that fear God.

7. It is not a bare conjecture, or meer probability that the Godly have of their future Happineſs, and the Lords making out of his promiſes to them, but it is a certainty, and a firm perſwaſion wrought in their Hearts by the Spirit of God, making them to reſt confidently upon his faithful word, and helping them to believe, by giving them ſometimes the firſt Fruits thereof in hand: For Solomon ſpeaks what he would teach all p. 398Men that fear of God to ſpeak with application to themſelves, elſe they cannot have that ſtrong Conſolation, which is ſutable to the caſe they are ſuppoſed to be in here, Surely I know it ſhall be well with them that fear God.

8. Only theſe who have ſuch an Holy fear of offending God flowing from the believing Conſideration of his Soveraignity and greatneſs, Jer. 10.7. his goodneſs manifeſted to them Hoſ, 3.5. And his proneneſs to pardon their Sins Pſal. 130.4. and ſuch other perfections of his, as makes them rather adventure upon the worſt that the greateſt of Men can do, than upon Gods diſpleaſure, by eſhewing Trouble from them, Only thoſe (I ſay) may perſwade themſelves, that it ſhall be well with them, and only thoſe can Comfort themſelves in ſuch a perſwaſion againſt all their Sufferings: For, to ſuch only is this conſolation held forth, it ſhall be well with them that fear God,

9. The true fear of God is mainly known by the Souls ſeting it ſelf before the Face of the Lord, apprehending him a Preſent God and witneſs of all its Actions, doing all as in his ſight; they fear God indeed who ſo apprehend his greatneſs and Terrour, as not to flee from him; his goodneſs ſo as to draw neer him; and ſo ſet themſelves ſtill as in his Countenance: For ſo the Fear of God is here explained, that it is a fear before him, or (as the word is in the Original) a Fear before his Face.

10. Proper and poſitive Language is wanting to expreſs how ill it ſhall go with Wicked Men, when the Lords patience toward them is expired, and wrath proportionable to their Sins is meaſuring out unto all Eternity. Therefore doth the Spirit of God here and elſewhere. Iſai. 3.11. expreſs the puniſhment of the Wicked Negatively, which imports more poſitive Torment and wrath than words can be found to expreſs. But it ſhall not be well with the Wicked.

11. How long ſoever the Days of Wicked Men may be prolonged, even beyond the Dayes of many Godly, who are taken away from the Evil to come, yet ſhall they never be p. 399drawn out to that length which they deſire or imagine, that would indeed be an Eternity of time, ſo that in this reſpect they never live out half their Days, Pſal. 55.23. For (ſaith he) Neither ſhall his days be prolonged.

12. Though for the ſhortneſs and frailty of this temporal Life, the Days or Life of both Godly and Wicked be but as a Shadow, in compariſon of that ſubſtantial Eternal Life which is afterward, yet the Days and Life of the Wicked being compared with that ſubſtantial and ſolid Life of communion with God, which the Godly have begun here, and continued thro' all Eternity, are but as the Shadow of a Life and Days: For ſo are they here called, his Days which are as a ſhadow.

13. As the want of that Filial or Sonly Fear of the Lord which was deſcribed (Doct. 8) is the cauſe of all the other Sins of Wicked Men, ſo is it alſo a clear evidence of Eternal wo and Miſery to come upon them, though they be for the preſent ſpared, and proſpering in their Sins. For ſo is it here ſett down as the cauſe of Judgement certainly coming upon them, Becauſe they fear not God.

Ver. 14. There is a Vanity which is done upon the earth, that there be just men to whom it happeneth according to the work of the Wicked: again there be wicked men to whom is happens according to the work of the Righteous: I ſaid that this alſo is Vanity.

15. Then I commended Mirth, becauſe a man hath no better thing under the Sun, than to eat and drink and be merry: for that ſhall abide with him of his Labour, the days of his life, which God giveth him under the Sun.

THat the former Conſolation may be the ſweeter to the Godly under their ſufferings from Wicked Men, in proſperity, He doth Firſt, repeat the ground of their diſcouragement, to wit, that the Godly are dealt with for their outward lot, p. 400as if they were the worſt Men in the World: and on the contrary, Diſpenſations are favourable to the worſt of Men as if they were the beſt Servants that God had in the World. And he ſaith it Happens thus, not as if it fell out without the foreknowledge, or predetermination and providence of God, but that it is ordinarily ſo, and that Men generally ſee not the Reaſon of it: For the word in the Original is, it Touches, or Hits ſo upon the Wicked and the Juſt.

Next. He paſſes Sentence upon this, both in the beginning and cloſe of the verſe, there is a Vanity (ſaith he) and again this is Vanity, which is not to be underſtood as if he had cenſured the Wiſe and Righteous Providence of God in permitting and ordering things ſo to fall forth. But it is Vanity in two Reſpects 1. In ſo far as it is the fruit of Mens Corruption who are inſtruments in it, eſpecially Wicked Men in Authority, whom he mainly eyes all along this Chapter, it flows from, and doth evidence the Vanity of their minds, their Corrupt, and Wicked Humours, which are called by this name Vanity in Scripture, that they do prefer and reward Wicked Men, as if they were Righteous, and oppreſs and bear down the Godly, as if they were the worſt of Men, this is their Vanity. 2. It is Vanity, in ſo far as it proves the emptineſs, or inſufficiency of any earthly condition for giving Man true contentment, and Happineſs, ſeing things are neceſſarily and wiſely ordered ſo to fall forth upon the Earth, Happineſs cannot be had in it.

Thirdly, He directs to one particular remedy of that diſcouragement which readily is occaſioned by the ſight of theſe Diſpenſations, Then ſaith he, I commended Mirth, not carnal Mirth, which Men have in giving up themſelves to ſenſual pleaſures, as is clear by conſidering the ground whereupon he preſſes this ſame ſort of Mirth in the following Chapter ver, 7, to wit, Gods acceptation of Mens works, and therefore it muſt be a ſpiritual Rejoicing in God, as the effect of Mens Faith, auent the Bleſſed Iſſue of their Troubles, formerly ſpoken of, p. 401and it is the ſame with that frame of Spirit which the primitive Chriſtians had in a ſuffering time, while they are ſaid to eat their Meat with Gladneſs and ſingleneſs of Heart, Act. 2.46.

And this he doth in the fourth place commend by two Reaſons. 1. Becauſe there is nothing better on Earth for a Man, than to ſtudy cheerful ſubmiſſion to God, in the uſe of ſuch Creature Comforts as he allows upon him, what ever the meaſure of them be, and whatever the Diſpenſations of God be with him, it is his beſt, under the Sun, to rejoice in God, and to ſtir up his heart by the holy and cheerful uſe of the common Comforts of the Creatures, to the expectation of a better Life above the Sun. 2. As this is the beſt of it here, ſo this is made ſure to the Godly, it ſhall abide with him, not as if every one of the Godly did always attain to actual rejoicing in God; but that it is the Lords conſtant allowance to them, and if they do make uſe of it, walking in his fear and obedience, they may have his joy fulfilled in themſelves, and no man ſhall take it from them, amidſt all ſad changes, no croſs ſhall marr it all the days which God giveth them under the Sun.

Hence Learn. 1. As the Miniſters of Chriſt ſhould be careful to hold forth conſolations to the Godly, while they are threatning the Wicked, ſo if they would make theſe conſolations effectual for their Comfort, they muſt inſiſt upon the Diſcouragements which marr their Comfort by them, leſt if they ſimply hold forth ſuitable conſolation, and do not branch out the diſcouragements to which theſe conſolations are to be applied, People may think Preachers little acquainted with the dint of the Temptations, wherewith they wreſtle, Therefore Solomon having given to the Godly that conſolation that it ſhall go Well with them. comes here to deſcribe theſe Diſpenſations and Events which often marr their Comfort. There is a juſt man to whom it happeneth according to the work of the Wicked &c.

p. 4022. The Lord ſees it fitting that the beſt of his Children ſhould meet with as hard uſage in the World, as the worſt of Men have done, or could indure in their mortal ſtate, and this he does that he may mortify their corruptions, and prevent their ſharing with the Wicked in their future Lot 1 Cor. 11.32. that he may try and ſo manifeſt to themſelves and others, the reality of their Faith, Patience, Love, and other Graces Jam. 1.3. For There is a just man to whom it happens according to the work of the Wicked.

3. The Lords outward dealing with the worſt of Men, may ſeem ſo favourable and ſweet to them for the preſent, as if they were the beſt ſervants that he had upon the earth, that he may thereby invite them to ingage themſelves in his Service Rom. 2.4. and may heap Coals of fire upon their Head if they will not: For this is the other part of this Diſpenſation, There be wicked men to whom is happeneth according to the work of the Righteous.

4. It is only in this ſtate that we are in upon Earth, that matters fall forth thus: in the other life the difference of Diſpenſations with the Godly and the Wicked ſhall be fully clear, For ſaith he, There is a Vanity which is done upon the Earth (we may be ſure no where elſe) a just man to whom it happeneth according to the work of the Wicked.

5. However the Lords Diſpenſation in ordering outward things to fall forth to the Godly and Wicked, as is here expreſt, be moſt wiſe and Holy, yet the ſame as men ate inſtrumental in it, proves their condition here to be Vain, that is, that Happineſs cannot be had by the injoyment of things earthly, and that every man is Vain who ſeeks it in them: For Solomon reflecting not upon the Lords Diſpenſation in ordering things thus, but upon mens corruption, and their Lot in this World paſſes this ſentence, There is a Vanity which is done upon the Earth. &c. and again this is Vanity.

6. The Children of the Lord ſhould not only make Conſcience p. 393of rejoicing and Spiritual Mirth, when Diſpenſations are favourable and according to their mind, but when they are moſt grievous to carnal Senſe, and Reaſon; If they can then rejoice, the power of divine conſolations, and the reality of their Faith will be moſt apparent: For it is when is happens to the juſt according to the work of the Wicked, and contrary, that Solomon commends this frame of Spirit to be ſtudied by the Godly, then I commended Mirth &c.

7. To rejoice in God, and to comfort our ſelves in the hope of the promiſed reward, and ſo cheerfully to ſubmit to the worſt that can befall us in his way, is the beſt condition a Child of God can be in, in this World, ſpiritual Joy and Cheerfulneſs being that which makes all duties ſavoury and acceptable to God. 2 Cor. 9.7 is bleſt with encreaſe of ſtrength for every duty and difficulty Neh 8.10. keeps the Soul fit for farther manifeſtations of his love Iſai. 64.5. And commends Religion, making it lovely to others Act. 2.46.47. For he gives this as a Reaſon why he commended Mirth, becauſe a man hath nothing better under the Sun, then to eat and drink and to be Merry, to wit in a ſpiritual and holy manner.

8. The Lords People ſhould not only draw matter of rejoicing from his word and promiſes. Pſal. 119.50. And from the ſpecial taſtes of his Love which he beſtows upon them. Cant. 1.4. But even from their common creature comforts, and they cannot but do ſo, if they take them all as ſtreams flowing from the fountain of Gods ſpecial Grace and love to them Gen. 33.5. And if they do not this, they have but the Beaſts Happines: For there is nothing better, then to eat and drink, and ſo upon that occaſion to be Merrie in the Lord,

9. However that meaſure of outward Comforts, ſuch as Meat, Drink and the like, which the Lord allows upon his people, be ſometimes leſs, and ſometimes more, and the beſt of them may be put to great ſtraits for want of theſe things yet as much of them as may occaſion their Joy in him, they p. 404ſhall never want, as long as God mindes to continue Life with them, and take ſervice from them, when they have nothing they ſhall be as if they poſseſt all things, being taught of him to have and to want, and in all eſtates to be content: For in this ſenſe it is his conſtant allowance to his own, That ſhall abide with him of his Labour, the days of his life which God giveth him.

10. Spiritual Mirth and joy in God, occaſioned by the uſe of creature Comforts, is only allowed upon theſe, who are painfully imployed in ſome honeſt Labour, both outward in their callings, and ſpiritual in the practiſe of commanded duties, and not upon thoſe who live in idleneſs, or eat and drink the gain of Falſhood and oppreſſion: For (ſaith he) that ſhall abide with him of his Labour.

11. It is only under the Sun that Creature Comforts are uſeful to provoke to ſpiritual joy, and there only men are called to Labour that they may have theſe, and joy in the uſe of them: When they are above the Sun, they ſhall reſt from their Labour and ſhall not need to Eat and Drink that they may Rejoice, but ſhall have abundant Joy in the immediate Fruition of the Lords preſence: For, this only abides with man of his Labour, the days of his Life, which God gives him under the Sun: He hath this expreſſion under the Sun, twice in this verſe, to draw the hearts of the Godly to long for that better Condition above the Sun.

Ver. 16. When I applied mine heart to know Wiſdom, and to ſee the Buſineſs that is done upon the earth (for alſo there is that neither day nor night ſeeth ſleep with his eyes)

17 Then I beheld all the work of God, that a man cannot find out the work that is done under the Sun: becauſe though a man Labour to ſeek it out yet he ſhall not find it: yea farther though a wiſe man think to know it, yet ſhall he not be able to find it.

p. 405THe Preacher having commended the ſtudy of Heavenly Wiſdom, and ſhewn how the Lord's People by the uſe thereof may have Comfort under the ſadeſt Diſpenſations; He doth here by relating his own experience labour to humble all the Students of that Wiſdom, in the ſenſe of their own weakneſs, and impotency to comprehend Fully, or to ſatisfaction, the Works of God's Providence in the Government of this World, eſpecially theſe Diſpenſations which ſeem ſo favourable to the Wicked, and ſevere to the Godly, that ſo they may be brought to Reverence, and ſubmit unto the Soveraignity, and unſearchable Wiſdom of God manifeſted in theſe Diſpenſations, though they cannot ſatisfy themſelves as to the Reaſons of them, nor reconcile the difference which ſeems to be between the Promiſes and the Threatnings of the Word, upon the one part, and the dealing of the Lord with Good and Bad upon the other.

This ſeems to be the main ſcope of theſe two Verſes, and in expreſſing hereof, Solomon doth Firſt give account of his painful Study to underſtand the Mind of God in his Diſpenſations, and this in ſeveral Particulars. 1. His ſeriouſneſs therein, he applied, or as the Word is, He gave away his Heart to know Wiſdom. This to know Wiſdom, is not a Tautology, but it is to get the experimental and heart affecting Knowledge, as the Expreſſion ſignifies, of what he did in ſome meaſure know, or that he laboured ſo to reflect upon his own knowledge, as he might be ſutably affected therewith. 2. He ſhews how large the ſubject of his ſtudy was, The Buſineſs that is done upon the Earth. Buſineſs, as the Word ſignifies, is the humbling and toilſome exerciſe which God carves out to Men, and which Men undertake in the World; ſo that the object of his Study, was both Humane Affairs, and Divine Diſpenſations, which are both to be conſidered in one and the ſame thing. 3. His extraordinary diligence and pains in that ſtudy, which he doth modeſtly propoſe in the third perſon, as if he were ſpeaking of p. 406others, There is (ſaith he) that neither Night nor Day taketh ſleep, which though it may be true of Mens exceſſive care, and anxiety about things Worldly, or of their pains in the ſtudy of Knowledge; yet by the Scope and Coheſion of theſe two Verſes, wherein he relates only his own experience, it is moſt fitting to apply it to himſelf as ſpeaking modeſtly of his own pains in the perſon of others, as Paul doth. 2 Cor. 12.1. The 4. Thing concerning his ſtudy, is the main and principal ſubject thereof. Then (ſaith he) I beheld all the Works of God; The meaning is, that while he was exerciſed as he hath expreſt in the former three Particulars, the main thing that took up his Heart was to underſtand what the Lord intended by all his Diſpenſations, ſo far as the Light of the Word, and Spirit of God might lead him, and what was the uſe God would have Men to make of all theſe, this was his Study.

Next, He gives account of his ſucceſs in this painful Study, and that was, he had learned one profitable Leſſon, namely that he was a bad Scholar, and ſo might every Man find himſelf, he found, That a Man cannot find out the Work of God, which may be either applied to Men in Nature improving their natural parts, with that common aſſiſtance and influence which is not ordinarly denied unto them, to the outmoſt; And then the meaning is, that they cannot find out any thing conducing to their true Happineſs: Or it may be applied to Men indued with Saving Knowledge, and having God's Spirit preſent with them, in the meaſure that he ſees fitting; And ſo the meaning is, they cannot in this ſtate fully comprehend nor know all that is to be known of God in his Diſpenſations.

And Thirdly, He giveth the reaſon of this deficiency, taken from Mans weakneſs, and this he illuſtrats by ſuppoſing him to have four Advantages in his Study. 1. Suppoſe he take never ſo much pains and labour in the uſe of means. 2. Suppoſe his ſearch be never ſo accurat, as is imported in that Expreſſion; though a Man Labour (which ſignifies painfully to p. 407labour) to ſeek it out, the Word ſignifies to ſeek ſeriouſly and aſſiduouſly. 3. Suppoſe him to have a Stock of Wiſdom to trade with in his Study, and that of the beſt ſort: For in this Book, the Godly, or the Perſon indued with Saving Knowledge is ordinarly deſigned by the Name, The Wiſe Man. And 4. Suppoſe this Wiſe Man to have a fixed Reſolution, and to have engaged himſelf expreſsly never to give over his ſearch. Though he think to know it, the Word is, though he Say it, or though he Purpoſe it, yet he ſhall not be able to find it, or comprehend it fully, ſo as he may be ſatisfied with any meaſure of Knowledge he hath attained, but muſt Adore and Reverence God, as moſt Righteous, Wiſe and Holy in all his Diſpenſations, though he cannot ſee a reaſon of many of them; yea though the contrary ſhould appear to his Carnal Reaſon and Senſe.

Hence Learn 1. So dull are the Hearts of the Beſt in taking up things profitable, and ſo apt to weary and wander in the ſtudy thereof, that both Miniſters in ſtudy of the Truth, and People in hearing of it delivered, have need frequently and ſeriouſly to Apply and give up their Hearts of new to the ſame, and to be exhorted to Attention. For Solomon often before hath expreſt this his ſerious and accurate ſtudy of the Truth, and here he doth it again, importing that he held his Heart to it, and that thoſe who ſhould read or hear this Book would need often ſuch a new Preface as is here, to quicken their Attention, When I applied, or gave my Heart away to know Wiſdom, &c.

2. Even thoſe who have attained to moſt diſtinct apprehenſions of the Truth, and ſuch clear Conceptions of theſe Obſervations which ought to be made upon the Lord's Diſpenſations, as they may be able to inform and inſtruct others thereanent, ought not to ſatisfy themſelves herewith, but muſt reflect upon their own knowledge of theſe things, that they may get their Hearts affected ſutably to thoſe Impreſſions of the p. 408Wiſdom, Power, Juſtice, Love, and other Properties of God which may be ſeen in his Diſpenſations, and muſt enrich themſelves with particular inſtances of the things they know, and have obſerved concerning the Lord's dealing with particular Perſons in ſuch and ſuch Caſes, that their knowledge may become experimental. For this is to know Wiſdom, to which Solomon gave away his Heart; When I applied my Heart to know Wiſdom.

3. They that would grow in Saving Knowledge muſt not only ſtudy the Scriptures, and Works of Creation, Col. 3.16. Pſ. 19.1. but they muſt alſo Apply their Hearts to the ſerious conſideration of God's Works of Providence in the World, that they may ſee how conſonant theſe are to the Word, how Threatning and Promiſes are by theſe daily fulfilled, and likewiſe to the conſideration of the Carriage and Buſineſses of Men, both their painful toil and labour in their ſinful Courſes, that they may ſee their folly, and deteſt their way; and the pains of good Men in what is right, that they may approve thereof, draw matter of Praiſe there from, and be provoked to imitation: For all this is comprehended under the object of Solomon's ſtudy, And to ſee the Buſineſs that is done upon the Earth.

4. Not only are Men who ſerve Mammon and their Luſts, exceſſive in their pains, and for love to their Idols cruel to themſelves; but even the beſt of God's Children in their moſt approven Studies, are ſometimes in hazard to exceed in pains alſo, partly through love to their own Credit, and partly for want of humble dependance on God, which abates the anxious intention of their Spirits, and ſweetens their Study. For as this Expreſſion, which ſeems to import ſome exceſs in pains, ſeing the Night is appointed for Man's reſt, and then the Lord uſeth to give his Beloved ſleep, is true of wicked Men, ſo may it be taken here eſpecially in reference to Solomon himſelf in regard of his pains in his ſtudy, There is that neither Night nor Day ſeeth ſleep with his Eyes.

p. 4095. It is Wiſdom in Men to relate modeſtly their own pains for attaining to Knowledge, and not to ſpeak of themſelves as if they were ſingular therein, though their pains were never ſo great, leſt they appear to be ſeeking their own Commendation, and ſo marr the ſucceſs of their great pains. For Solomon ſpeaking of himſelf, ſpeaks as it were of others as no leſs painful than he, There is (ſaith he) that neither Night nor Day ſees Sleep. &c.

6. They that would become truly Wiſe, and would gain experimental and heart affecting Knowledge, by ſtudying the Events that fall out in the World, they muſt not ſtay their Thoughts upon Men, Inſtruments and ſecond Cauſes, but muſt raiſe their Minds to the firſt Cauſe, and exerciſe their Thoughts mainly upon his Work, that they may ſee what Properties of his are written upon all Events, as they are His Work, and what uſe ſhould be made of them for ſtamping the Heart with a Holy Fear of offending him, and for encouraging his People in his Service, ſeing theſe are mainly intended by him in his working, and muſt look upon all things that fall out as one intire Work in God's Hand, ſo ſhall they ſee that what is Fooliſhly, Sinfully, and Unjuſtly acted by Inſtruments, the ſame is Wiſely, Holily and Righteouſly managed by the Lord: For when Solomon applied his Heart to know Wiſdom, and to ſee the Buſineſs that is done upon the Earth, then (ſaith he) I beheld all the Work of God: That was his main Study.

7. Though the ſincere Student of Saving Knowledge may be ſure of ſucceſs and progreſs in that Study, Hoſ. 6.3. and ſome ſweetneſs to compenſe his pains, Pſ. 92.4. and 111.2. and even the ſtudy of common and natural things that are within the compaſs of a Mans ſtation, uſes to be bleſt with Divine Inſtruction. Iſa. 28.26. yet none can expect in this Life fully to comprehend all that may be known of God in any of his Works, or to find them out ſo as to ſatisfy their Carnal Reaſon, but muſt ſtill be humble, and reverence the p. 410unſearchable depth of his Wiſdom. For this is it which Solomon found after his moſt ſerious ſearch, that a Man cannot find out the Work that is done under the Sun.

8. As the Man that hath found his own inability to find out in a comprehenſive and ſatisfactory way, any Work of God, hath found ſomething worth his pains, to humble him, and make him reverence God's Wiſdom, ſo even this much cannot be found out till after great pains, and eſpecially till we ſtudy Events as they are God's Work. While one Man ſtudies the Buſineſs of another, he may eaſily think to find him out, and to reach and over reach by his Wit, the work of one like himſelf. For Solomon ſpeaks of this as ſome conſiderable ſucceſs of his pains, which he had after Applying his Heart, and beholding all things as God's Work, that he found at laſt, That a Man cannot find out the Work of God.

9. Suppoſe a Man to be never ſo indefatigable in pains and ſtudy, to have never ſo vaſt and comprehenſive an Underſtanding, to have very great confidence of ſucceſs, (which ſometimes much advances it,) and never ſo great Deſires and fixed Purpoſes of Heart to grow in Knowledge, he muſt if he know himſelf aright, after all his pains be humbled in the ſenſe of his Short-coming, and when he hath ſounded deepeſt by his Witt, whether Natural, acquired, or infuſed, muſt ſtill acknowledge he cannot find the bottom of the unſearchable depth of the Wiſdom and Knowledge of God, which is to be ſeen in his Diſpenſations. For this Solomon found in his own experience, and by relating it here, labours to bring others to the acknowledgement of it, That a Man cannot find out the work of God, becauſe though a Man labour to find it, yea though a wiſe Man think to know it, he ſhall not be able.

10. The cauſe of Man's inability to find out clearly the Mind of God in his Works, is to be found in himſelf, whoſe Underſtanding is darkened, and ruined by the Fall, and is but in repairing during his abode here; the Vanity and Corruption p. 411of his Mind and Affections, draws him ſtill back from profitable, to the ſtudy of unprofitable things, and his Body being ſo weak that it cannot ſufficiently aſſiſt his Mind in the uſe of means neceſſary for making progreſs in Knowledge. For Solomon here doth often mind Man of his inability and weakneſs as the cauſe of his not finding out the work of God, while he ſaith, A Man cannot find out the work of God, becauſe though a Man labour to ſeek it out, he ſhall not find it, yea though a Wiſe Man ſeek, &c.

11. Even theſe that are indued with Saving Knowledge, have often this mixture of Corruption, which proves the imperfection of their Knowledge, and much hinders their progreſs, that they imagine themſelves much more able than they are to comprehend the Mind of God, and promiſe to themſelves greater ſucceſs in their Pains than they have ground for, For Solomon here ſuppoſes even the Wiſe Man (which, in his writtings, is the ordinary deſignation of the truly Gracious) to think that he ſhall find out that which is impoſſible to be found out. Yea farther though a Wiſe man think to know it, yet ſhall be not be able to find it.