AN EXPOSITION WITH Practical OBSERVATIONS UPON THE BOOK OF ECCLESIASTES.  
Written by Mr. ALEXANDER NISBET, Minister of the Gospel at Irwin.  
EDINBURGH, Printed by George Mosman, and are to be Sold at his Shop in the Parliament Closs MDCXCIV.   

To the much Honoured WILLIAM NISBET OF DIRLETON.  
SIR,  
THE Author of this Exposition, having Named Sir John Nisbet of Dirleton for Patron of it, as a Person of great worth, whose Friendship had been very useful to him; Upon the decease of that Eminent Lawyer, That Title designed for him, cannot with more Equity be Addressed to any, than to you, upon whom he hath entailed his opulent Estate. And your having received a great part of your Education under him, and that sincerely Devout Lady now his Relic (a genuine Scion of a Noble and Religious Stock) with the Evidences you have given of answering their expectation, by an early Inclination to a Sober and Virtuous Life; and a magnanimous Contempt of vain and sinful Pleasures; These assure me you will  this New Heir-ship, not as an idle Ornament to your Closet, but as a notable Antidote against the Snares and Charms of these Honours, to which your Virtue and the affluence of your Fortune, seem to pave the way. To prepare you for a cautious Encounter with these, you have here an accurate Map of all the Kingdoms of the World, and the Glory thereof, drawn originally by the Divinely-inspired Pen of Solomon, a Wise King, and a Judicious Preacher: The Author only illustrates it with Doctrines and Uses: Here you may survey these unfortunat Islands of Honour, Wealth, and Pleasure, upon which many have made Shipwreck of their most Holy Faith. And when you find this inferior World too low a Situation for true Paradise, and too barren a Soil to produce satisfaction to a Heavenborn Soul, lift up your panting Heart to the undiscovered Glories of the higher House, the Habitation of Angels, and the Saints everlasting Rest; where you will not need Commentaries upon a vain World, and a deceitful Heart, to Arm you against Mistakes and Disappointments; For there the Preacher will turn Praiser, Annotations will be silenced with Allelujahs, and Vanity and Vexation of Spirit swallowed up in fullness of Joy and Pleasures at Gods Right Hand for ever. That these may be your never-fading Inheritance, after ye have tasted the greatest Happiness this World can afford, is the unfeigned Prayer of,  
SIR, Your sincerely devoted Servant, Ja: Nisbet:   

To the READER.  
CHRISTIAN READER,  
IF thou hast perused the former Labours of the Author of this ensuing Treatise, thou wilt readily be convinced that this Peice of his needs no Letters of Recommendation; these former Labours of his having been so universally acceptable, and to my certain knowledge now much desiderat, both at Home among ourselves, and also in our Neighbouring Nation: And no wonder, for whoever have seen, and diligently perused these his Labours, have therein had a proof of the Author's great Judgement, and singular dexterity in Opening and Expounding the Scriptute. Yet Custom hath made an Epistle of this nature some way necessary, and those concerned in the Publication have laid it upon me, because for the present, I labour in the same part of the Lord's Vineyard, where the Reverend Author (now with the Lord) formerly laboured. Therefore though I have had no small Aversation from this Undertaking, partly from my own Unfitness, and want of Qualifications suitable; and partly from the sense I have how little my Testimony can add to the Esteem of the Works of such a Man; and partly also, because such an Appearance is contrary to my own Genius and Inclination; yet I have been necessitat to overcome this Aversation: And my great Encouragement thereto is, what I have already mentioned, that the Author does not need my Recommendation, his own Works Praise him in the Gate, and his Praise is in all the Churches, so far as his Works are known.  
That therefore which I have mainly to do, is, to assure thee that the following Treatise is the genuine Work of the same Learned and Pious Mr. Alexander Nisbet, who wrote the Exposition of the two Epistles of Peter; And (except the Arguments to the several Chapters) was periected and made ready for the Press before his Death; And had long since come abroad into the World, if it had not been for some Assertions the Author hath upon Chap. 8.4 Concerning Obedience to supreme Powers, which did not relish with the late Times, wherein Supremacy and Absolute Power were screwed up to the greatest height. And it may rationally be supposed that this Peice of his is not less Elaborat, consequently, will not be less Acceptable than the former, seeing it is his Second Essay of this nature; and we usually say, Secundae Cogitationes meliores. And as Solomon is with good ground judged to have Writ this Book in his Old Age, when he had taken a more serious View of his past Life; so it is certain the Reverend Author, wrote this his Exposition thereof in his Old Age, at least in the latter part of his Days, when he had taken a Review of his by past Life; as he was indeed a very serious Observer both of his own Life, and of the Passages of God's Providence about him, yea and a recorder of both, though he did this in a Character at that time known to none but himself. And it is not improbable that his pains and labours upon this Subject through the Blessing of God, did contribute not a little to that weanedness from the World and all its vain Pleasures and Delights, to which in agreat measure, the Author attained: And which did so notably fit and prepare him for his great Change, and made his passage from this Life to a better, sweet, easy and comfortable, that I remember I have several times heard that eminently worthy and Pious Minister, Mr. Gabriel Cunningham, speak of it both with delight and admiration.  
I do therefore persuade myself, Reader, that if thou be a person who wouldst gladly have thy Heart weaned from the World, and be above the vain pleasures thereof, and have thy Conversation in Heaven, as a Stranger and Pilgrim in this Earth, the consideration of this will have that influence upon thee, as to make thee carefully peruse this piece, and look to the Lord for his Blessing therewith, that it may have the same effect with thee. I am sure the Subject treated of, is not only useful, but highly necessary, especially at such a time, when notwithstanding of all that is through the whole Scriptures, and particularly in the Book of Ecclesiastes, held forth of the vanity and vexation of Spirit, that is in all sublunary Contentments and delights: And notwithstanding of all the pains of the Lords Servants in their Expositions on the Scripture, and by Preaching, to Rivet this Truth upon the Hearts of Men: And notwithstanding of all the Experiences and Convictions Men have of this Truth, by the many disappointments they meet with from the Creatures: Yet so few have their Hearts and affections raised to savour the things that are above: But on the contrary, many, alace! very many, proclaim as it were upon the House tops, that their portion is in this Life, and that this World is their God. And as it was the design of the Spirit of God in the enditing of this Portion of Scripture, to take Men off from this, that they might not spend their Money for that which is not Bread, and their Labour for that which satisfieth not, nor dig up to themselves broken Cisterns, that can hold no Water, nor weary themselves as in the Fire for very Vanity; but set their affections upon the things above, and upon God himself as their all sufficient Portion: So I am persuaded, the same was also the design of the Author of this Exposition: And I am not without hope that through the Blessing of God, this may be as to some, the Fruits of his Labours therein.  
But beside what thou hast heard, that may make this Treatise acceptable to thee, from the Author himself, I must farther acquaint thee that this piece of his was both seen and approven as very worthy of the press by some Ministers of great Eminency and Note. viz. Mr. James Fergusson, his next neighbour, and dear and intimat Brother, with whom he usually communicate all his Labours of this kind, and who also did the like with him: And also Mr. Ralph Roger, two so great names, that they are above all Encomiums from me: And a third who is also of great Judgement and discerning in such matters, but because yet alive, I both forbear any farther commendation of him, and also the mentioning of his name; who if he were not now at too great a distance, might have been fit for this task than I  
There is only one thing that may seem to plead against the necessity and expediency of this piece's coming to light at this time; which is, there are so many Learned, and elaborat Expositions and Commentaries upon this place of Scripture: As, Broughtoun, Cartwright, Beza Thomas Granger, Mihael Jermin, Joseph Hall, William Thomson, William Pemble, Thomas Pitt, John Cotton, Edward Leigh, Arthur Jackson, Pools Annotations, and those whom he makes use of in his Synopsis, and many otherforreign Divines of all persuasions, besides the former English Annotations, which if they had been as well done upon all the rest of the Scripture, as upon it, might in my humble Judgement, have saved the Learned Pool, and his Continuators, the pains of emitting their new Annotations.  
This part is so well done that it hath been thought worthy to be Printed a part by itself, And indeed worthy to be purchased by any who are not willing, or are not able to purchase all the rest: For though the 
* Dr. Heynolds.  Author was afterward a Bishop, and I am no Friend to that office, as it hath been and still is by some enhanced: yet this doth not weaken the esteem I have for this and his other both Pious and Learned Works, especially seeing I understand that he never was a Persecuter, but a person of great Moderation.  
But to take off this Objection, let it be considered that the worthy and Reverend Author of this ensuing Exposition, as he had the benefit of most of all these expositions, so he had through the grace of God, the Judgement Sagacity, and Dexterity to choose out of them, what was most apposite, and most consistent with the Analogy of Faith; And even a Dwarf standing upon the head of a Giant, will see farther than the Giant himself: Consider likewise, that the Lord hath given great Diversities of Gifts to his Servants; and amongst others, the gift and talon of Some lies especially in the Richness of their invention, Others in making more plain, and intelligible, the things which are invented by Others: And whether the Author had not his share in both I leave it to the Reader to Judge upon perusal, as likewise whether he had not considerable advantage beyond many, for opening Scripture, from his rare skill in the original Languages, especially in the Hebrew, wherein he greatly excelled. Again it would be considered that the Author's Exposition of this part of Scripture, as of the other he formerly expounded, is in a way and method peculiar to himself with the rest of his Country men, who went before him therein, which is, plainly and succinctly to open the words, and then to raise Practical Observations from them, and these for the most part, very comprehensive, having oftentimes both Explanations, Cautions, and Reasons, and sometimes uses couched under them. Lastly let it be considered that the Scriptures of God, are so great a depth, that they cannot be exhausted, and when many have drawn, there is still more for others to draw after them; And so Rich a Mine, that when many have digged, there are still Pearls, and these precious Pearls to be found after them.  
Reader, If thou be one that hast a real Hunger after thy Soul's Food, thou wilt not cast at it, because it comes not to thee in a Lordly Dish: but if otherwise: I shall make use of the words of a Learned writer in the like case, and apply them to thee (If thy Stomach be nice and squeezie, and nothing will relish with thee, but what is spurce and elegant, there is store of such Composures in the World, upon which thou mayest even surfeit thy curious fancy: in the mean time there will be found some who will bless God for what thou despisest, and make many a sweet Meal upon what thou loathest.  
And now, Reader, I believe I have tempted thy patience long enough, forgive me for this once, and I dare almost promise, that I shall not in haste do it again in this sort. I have only one suit and requeist to make unto thee, and I have done, if thou dost peruse this piece, and hast perused the Authors other Labours, and Mr. Dickson, and Mr. Hutchesons Labours of the same kind, and remember'st that all these were Ministers of the Gospel in Irvin, thou wilt from thence easily perceive, that they in that place have had very burning and shining Lights among them: And indeed beside those, they have had many other eminently Learned and Pious Men, and great Preachers of the Gospel, whose Memory is precious and Honourable, viz. Mr. Scrimseour, Mr. Hugh Mckail, Mr. Thomas Garven, the last two both afterward Ministers of Edinburgh, Mr. Alexander Dunlop. afterward Minister at Paisly, Mr. John Park, afterward Minister at Stranraer, Mr. John Stirling before that Minister at Edinburgh, and Mr. John Grant, and it is like some others, whose names have not come to my knowledge, beside many other Learned, grave and Pious Ministers, who in our suffering times, being put from their own charges, came and resided in this place, especially during the time of Mr. Hutcheson and Mr. Stirlings Ministry here: By all which it appears that the people of this place have had a long and clear day of the Gospel among them. If therefore thou be one that livest near God, I beg thy Prayers in their behalf, that their fruit may be answerable, lest, if otherwise, because of their Barrenness, the Kingdom of God should be taken from them, and the things which belong to their peace hid from their eyes, Pray likewise for a poor unworthy Instrument and Labourer for a while, in the same part of God's Vineyard, who now hath succeeded, and during his time must endeavour to follow so many great Men and Patterns, though alace! He doth it, non passibus aequis: Pray for him that though his Talon be not so great as theirs, yet he may be Faithful to lay it out for his Master's use, and that God may strengthen his hands, bless, prosper, and give success to his Labours; As he also Prayeth that the Lord may Bless the following Treatise for thy Souls good and comfort, as being, at least desiring to be.  
A Servant of Christ, and thine for his sake, Pa: Warner. Irvin Sept. 14. 1693.   

AN EXPOSITION ON ECCLESIASTES.  

CHAP. I.  

The ARGUMENT.  
THE great scope of the Spirit of GOD in this Book, being to point out to miserable fallen Man, the right way to recover his lest Happiness of Favour and Fellowship with GOD, and to convince him of the Vanity of seeking it in earthly things. The Holy and Wise Solomon by divine Inspiration, in this Chapter [after the inscription of the whole Bo●●, ver. 1. Bearing a description of the Penman from his Ecclesiastick-Office, natural Descent, and civil Dignity, for conciliating the more reverence and attention to the subject] doth show, ●. Negatively, wherein true Happinest is not to be found, to wit, not in worldly Things, or any endeavours about, or succese in them: And in order to this, ●e first lays down this Position to be made out, all is Vanity, Ve●s. 2: And secondly, Prov●● it by so many Arguments, taken 1: from the unprofitableness of a M●n● pains about these outward things, vers. 3. 2. From the frailty of Man himself, who though these things could profit him yet] 〈◊〉 s●ay long with them; which he asser●● vers. 4. and illustrates it comparing Man's frail ●●ition with other 〈…〉 Creatures, as the Faith, Sun, Wind, and Waters, vers. 4, 5, 6, 7. 3. From the wearisome told and labour that Ma● hath in the pursuit of outward things before he attain unto them, vers. 8. 4. From the emptiness of Satisfaction in these things when enjoyed even to the outward ●ens●● of Sa●ing and 〈…〉 sought Happiness to them, vers. 8. 5. From the Determination of GOD, that i● shall 〈◊〉 better with them who afterward shall take the same course who shall find ●s n●w thing in these delights, vers: 9, 10: 6. From the transitory and evanishing condition, both of these things in themselves, and of their remembrance with Men, vers. 11. 7. From Solomon's own experience [after serious search] of the Disappointment, Vanity, and Vexation, of all things under Heaven, vers: 12, 13, 14. 8: From the impotency and insufficiency of all the Creatures, and all humane Endeavours about them, to restore Man to his lost Happiness, vers: 15. 9: From the short reach and uncomfortable issue of the most sedulous exercise of the wit of Man about Natural and Moral things, without the Light of the Word and Spirit of GOD, notwithstanding all the Advantages he may have for that study, vers: 16, 17: And 10, From the sad increase of Grief and Sorrow, as the fruit of all the Pains and witty Contrivances of Men about these things, while they neglect the study of Reconciliation and Fellowship with GOD, which is their true Happiness, vers: 18: From all which it is evidently proven that was proposed vers: 2, That all earthly Things are Vanity in order to the making of a Man truly Happy; and that Man is vain in seeking Happiness in them, neglecting the study of Reconciliation and Fellowship with GOD, in His Son Christ Jesus.   

Ecclesiastes Chap: 1:  Vers: 1: 
The Words of the Preacher, the Son of David, King in Jerusalem  
THIS Verse contains the Inscription of the whole Book, wherein the Penman labours to gain Reverence, and Attention to the following Purpose, by holding forth several considerations of himself. As First, His Ecclesiastic Office, whence he is called the Preacher, or Ecclesiastes, a Style (as it is here expressed in the Original) only given to Solomon, no where found in Scripture, but in this Book; and doth signify, 1. One that hath a Calling to assemble the Church, and declare the mind of GOD to Her: And so it agrees well to Solomon, as a Prophet. 2. One Reconciled. or Reunited to the Church, and thus also it agrees to him, who by his grievous defection from the Lord, had separate himself from that Blessed Society, 1 King. 11.5.9. Now being restored again he is Ecclesiastes, a penitent Soul, preaching his Repentance to the Church, the Word is of such a Form, as necessarily requires something of this kind to be added to it for making it plain in our Language, and suitable to the Original, we find the like added in the Translation Psal. 16.2. Secondly, He describes himself from his Parentage, or descent according to the Flesh, He is the Son of David, a Man in high esteem with GOD, Act. 13.22. and with his Church, 2 Sam: 23, 1: a Type of Jesus Christ, Psal: 89: 20. and his Progenitor according to the flesh. Acts 13: 23: Solomon doth design himself thus, not to make any ostentation of his Royal Birth but rather to raise our minds to expect much good from him, as the answer of many Prayers put up for him, Ps. 72.1. etc. The Fruit of a Holy Education, Prov. 31.1. And many wholesome counsels given him by his Father, 1 King. 2.2. And to call the Church to mind of the Messiah, the true Solomon, who was known to the Church of the Jews by this stile, the Son of David, Mat. 22.42. compared with Ps. 89.35, 36. and is now speaking to the same in this Book by his Type. Thirdly, He describes himself from his civil place and Dignity, that he was a King; and so had many advantages, whereby he might abound in Knowledge; and a King in such a place as Jerusalem, than the imperial Seat of Judea and Israel, afterward divided into two Kingdoms, the prime public Residence of GOD in His Ordinances, with the only visible Church He had in the World: And so he had many occasions of being acquaint with the Ways of GOD, with His Church and People. All which calls for Attention to the ensuing Purpose of this Book. Hence Learn 1. Whatever a public Messenger of GOD may have to commend Him, and gain acceptance to His Message; yet a Calling from GOD to Preach Truth in His Name, aught to be his chief encouragement to undertake any part of his employment; and should also add more weight to his Message in the minds of People, than any consideration of him they can have even though he were a King: For, Solomon before any other stil● mentions this, and often afterwards this alone, as holding forth the chief consideration of Him that should gain Reverence and Acceptance to his Message, and encourage himself in his Duty, The Words of the Preacher. 2. As these who have been very eminent for Office, Grace, and the like Qualifications, may (when the Lord is provoked to withdraw) fall into such gross Abominations, as might make them justly to be secluded from the Society of the Church: So when the Lord vouchsafes Repentance upon them, they will esteem their Reconciliation with the Church a great benefit, and will be content to Preach their Sin, and sorrow for Sin, that GOD may be honoured, and others waisted; in which case they ought to be welcome to the Church again, and the Lords Message sent by them, received with no less respect than ever: For Solomon, in testimony of his grief that ever he separate from the Church, and of his joy that he is admitted again to that sweet Society, he calls himself here Ecclesiastes, which according to the signification of the Word touched in the Exposition, is as much as to say, a penitent Soul reconciled to the Church, called to Preach this penitential Sermon to the same, and so was to be received not only as a Member thereof, but a public Preacher. The Words of the Preacher. 3. Although descent from wicked or obscure Parents, aught to be no just ground of prejudice against their Godly Children, who are by Faith served Heirs to the Father of the Faithful Gal. 3.7, Yet descent from Godly Parents is such an advantage to Godly Children as may be very comfortable to them, in so far as it cleareth their right to such Promises as are made to the seed of the Upright. Ps. 37.26. And as it ought to be a strong motive to them to imitate their Parents, and unto others also to accept the more hearty any message that such have from the Lord to them: For which causes, beside others mentioned in the Exposition, we may judge Solomon here to commend the purpose of this Book from this, that he was the Son of David. 4. The Lord hath seen it fit to employ some of all ranks of Men to be the Preachers and Penmen of His Holy Word, some obscure persons, as Herdsmen, Amos 1.1. Fishers, Mat. 4: 8. and of other employments, Acts 18.3. That the glory of His Power and Grace may be the more conspicuous, some Noble, as Solomon, Isaiah, and others that Men may see his Truth worthy to take up the Spirits of the greatest and both sorts are chosen, that all ranks of Men may meet with something in the stile of his Word suitable for them: For here is a Book of Scripture written by the Son of David King in Jerusalem. 5. The Greatest on Earth should think it no dispiragement to them, nor inconsistent with the managing of the weightiest civil Affairs to spend some of their time and pains in using all means competent for them in their place to propagate the knowledge of the Truth, and advance true Piety, this being the best policy they can use for establishing their just power, and making People dutiful to them, Prov. 16.12. For though Solomon wrote this Book as an extraordinary Man; yet in his study to edify the Church, and in his pains for acquiring much of that experimental knowledge communicate to the Church in it, he acted as an ordinary Man, and therein is a precedent to all, especially Christian Magistrates, painfully to improve their time and gifts by Writing, or other ways, for the spiritual advantage of the Church and People of GOD, The words of the Preacher— King in Jerusalem. 6. Although the Truth of GOD he worthy of all acceptation for its own excellency and usefulness, Ps. 119: 97, 98. even though it were delivered by Shepherds, Luk. 2: 17, 18. yet these whom the Lord employs as his Ambassadors to carry his mind to the Church, may make use of any external privilege they have, to make way for the more hearty acceptance of their Message among the People (who are hardly moved to receive the Truth upon more pure and spiritual considerations) providing the advantage of the Truth, and not their own Vainglory be their end in so doing: For though Solomon's Calling to be a Preacher was alone sufficient to gain acceptance to his Message; yet to add the more weight unto it, he mentions also his Royal Birth and Dignity; and this in a modest may, omitting many other Titles of Honour, which vainglorious Men for inferior to him, delight to multiply to themselves. The words of the Preacher, the Son of David, King in Jerusalem.   
VERSE II. Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is Vanity. 
THE scope of the spirit of GOD by this divine Preacher, being to point out to miserable fallen Man the way to recover his lost Happiness, he doth first proceed negatively to convince him wherein it cannot be found, and for this end he propounds to be proven that All is Vanity, whereby is meant, that all the Creatures, and all humane Endeavours about them, are insufficient for yielding any true contentment to Men; or as the word signifies All is Nothing, or empty of any virtue as to the forementioned effect; and so this Expression, All is Vanity, is not to be understood of any thing that GOD hath made, in respect of the Being of it, all things that way considered being very good, Gen. 1: 13. nor of Man's right use and enjoyment of the Creatures, so as to be led by them to his Maker, and engaged to his fear and obedience, for so all things are holy and good to the User, Tit. 1.15 1 Tim. 4.4 Neither yet of a Man's lawful diligence and pains in his lawful Calling and Employment, as if that were Vain, 1 Tim. 5.8. But it is to be understood first. Of all created delights, such as Riches, Honours, worldly Pleasures, particularly instanced afterward as they are abused and subjected to Vanity, Rom. 8.20. by Man seeking his chief Good, and placing his Happiness in them, neglecting withal the stupy of Reconciliation with GOD, and of living in his Fear and Obedience, recommended to him as the only way to true happiness, Eccl. 12.23. And Next, It is to be understood of all the pains a Man can take by virtue of any humane power or skill to make himself happy, or contented, whether in the contemplation, or enjoyment of created things, which is also instanced, and proven to be vain in the following purpose, All things of this nature he doth proclaim to be Vain in this sense, unable to afford to Man any thing but disappointment, and that in the highest degree; for by this form of speech vanity of vanities, the Hebrews use to express the superlative degree, Gen. 9.25. Cant. 1.1. And to make this Truth take the deeper impression, he propounds it by way of exclamation, as it were wondering at, and pitying the madness of the Children of Men, who are so ravished with the apprehension of Happiness in that which is but as a Vapour, as the word translated vanity doth also signify. And this same Truth he doth here repeat frequently, to show not only the certainty of it, Gen. 40.32. but also men's unwillingness to consider it, Jer. 22.29 the difficulty of believing it, Joh. 5, 2, 4. and 6, 37. and how deeply himself, now a Penitent, is affected with the Folly and Vanity of his former sinful courses, and how extremely he did detest them, Gal. 1.8, 9 And because Men hear such Doctrine oftentimes, as from Men only, and so esteem it but vain words; therefore he mentions again his Calling to publish it to the World: and though Men will grant the truth of this assertion as to some things, yet deny it as to others; therefore he closes with this general, All is Vanity: Now this Language of the Old Testament is the same in substance with that of the New, Philip. 3.8. which doth fully clear this Doubtless I count all things loss and dung, for the excellency of the knowledge of Jesus Christ. Hence learn, 1. It is an excellent method of dealing with Sinners, First, to convince, & make them sensible of the unworthiness & insufficiency for Happiness of these things which they pursue for satisfaction and contentment, & so to make way for commending to them what is only worthy to have their heart, time and pains spent upon it, considering that all Men are either wholly mistaken in this matter, as to the taking up wherein their true Happiness consists, Isa: 55.2. Tit. 3: 3. or apprehensive of the consistency of their Idols, and fellowship with GOD, 1 John 1.6. For this is the method the Spirit of GOD puts this excellent Preacher upon, before he point out wherein the chief Good consists, and how the enjoyment thereof is attained: First, to demonstrate this Truth here asserted, Vanity of Vanities, Vanity of Vanities, all is Vanity. 2 It is necessary for a faithful Preacher (in the entry of his labour with the Lords People) to condescend upon, with himself, and to propose to them some certain scope to be aimed at by him, to the clearing and use making whereof, his following purpose may be directed, that so himself may be kept from extravagancy in discoursing, and people's minds kept free of confusion; both which are occasioned by variety of purpose having little or no evident dependence one upon another: For here Solomon in the entry doth condescend upon, and propose that which is one principal part of his scope in this Book, and as it were one Text which he is to explain, or one Doctrine which he is to prove and apply, Vanity of Vanities, Vanity of Vanities, all is Vanity. 3. Even these earthly and sensible delights which are in themselves good, and in their right use lawful, and subservient to Man for attaining true Happiness, do prove altogether unprofitable, and unsatisfactory to him, if he seek after the enjoyment of them, as his chief Good, in regard they have no proportion, nor sutableness to the Soul of Man which is of a spiritual Nature, Jer. 16.19. made capable of enjoying an infinite Good, GOD reconciled to it through Christ, as its Portion, Ps: 73.25, 26. 2 Pet. 1: 4. and so can never be satisfied with these fading and transitory things; for all temporary delights, mainly because they are fading, and unable to satisfy the immortal Soul, are here pronounced to be Vanity of Vanities, all is Vanity. 4: So transported are all Men naturally with the apprehension of Happiness in things earthly, Jer. 2.24. and therefore so unwilling to hear and admit of any thing to the contrary, Zech. 7.11. that those who would convince them of the Vanity of these things and of the folly of their way in seeking Happiness in them, had need to study a very ravishing strain of dealing with their Hearers, to be very instant and frequent in inculcating upon them the baseness and vanity of their Idols and sinful courses, and to lead up their minds to One higher than themselves, in whose name they speak: For Solomon, speaking especially to such as are pursuing Happiness in things earthly, useth here many Elegancies of Speech, not necessary to be particularly reckoned out, repeats often the Vanity of earthly things, and minds his Hearers of his Calling to declare it unto the World, while he sayeth vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. 5. A true Penitent, who after he hath tasted the bitterness of his sinful courses, is brought to taste the sweetness of fellowship with GOD, will be no less affected with admiring the emptiness and baseness of created delights, and their unworthiness to be chosen as a Man's portion, than he hath been formerly, with the apprehension of Happiness and Contentment to be had in them; and such an one will be a fit Instrument to point out to others in a lively way the Vanity of these things whereby himself hath been so far disappointed, and cannot but be very strongly desirous to have others persuaded thereof: For these words flow from the sense of penitent Solomon's Heart, admiring his own madness in seeking Happiness in so vain things as he had done, during the time of his estrangement from GOD, weighted with grief for his so doing, and earnestly desirous to reclaim other perishing Sinners from such vain courses, as he had followed, and to allure them to come and Taste of that Sweetness in fellowship with GOD, which he now enjoyed, while he thus cries out Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is Vanity.   
VERSE III. What Profit hath a Man of all his labour which he taketh under the Sun? 
THis penitent Preacher cometh now to prove his former Assertion, anent the Vanity of all earthly Delights in order to the satisfaction, or making happy of the Soul of Man. His first Argument is taken from the unprofitableness or fruitlesness of man's pains about these things, and the more to rouse the Conscience of them that apprehend no advantage but in things of that nature, he includes the Argument in a Question, What Profit hath a Man, etc. which hath the force of a Negation (as is clear the like question hath in Scripture, 1 Cor. 14.6.) importing as much as if it had been said, There is no true Profit at all, or, There is no real Advantage which may be truly called excellent, nor is there any abiding fruit of a Man's pains for attaining Happiness or Contentment in these things (for the word in the Original which is translated Proof, signifieth both that which is Excellent, and that which is Permanent) Now this is not to be understood as if Men had no real success suitable to their lawful pains about earthly things vouchsafed upon them, that were contrary to Prov. 14.23. but the meaning is, That there is no Profit conducing to the spiritual and eternal Happiness of the Soul to be had by all that wicked labour, and toilsome pains (both which the word in the Original here translated Labour, doth signify: For it is translated Perverseness, Numb. 23.21. Trouble, Psal. 73.5. and Affliction, Psal. 25.18.) which can he taken by any Child of Adam, as he is in his Natural estate, on in estrangement from GOD, as Solomon had been, who no doubt hath sad Reflections upon his former sinful course, while he thus speaks for the Reclaiming of others. And this fruitlesness of a Man's Labour he doth restrict only to things under the Sun, that is, of an earthly and temporary concernment, on which Man spends his time and pains, which should be employed about things above the Sun, or of a heavenly and eternal concernment, which are of a higher rise and nature and so are expressed by things above. Col. 3.1. And as this Question hath the force of a Denial, so hath it also of a strong Assertion of the contrary, as the like Question hath in Scripture, Gen, 37.26. and so it hath this also in the meaning of it, that there is unspeakable Loss and Disadvantage to Men by all the pains they take about Things earthly, while they neglect to seek after Things that are above, and the force of it is fully cleared by that Question of Christ's, What shall it Profit a Man to gain the whole World and loss his Soul? Mark 8.36. Hence Learn 1. However Men that seek their Portion in this Earth, may have abundance of outward success of their Labour, Job 12.6. and even more than their Hearts can wish, Psal. 73.7. Riches, Honours, and Pleasures, which they esteem the only real and substantial Advantage that Men can have by their pains, Hos. 12.8. yet while they neglect the study of that excellent knowledge of GOD in Christ, and the way how they may win him. Phil. 3.8, 9, 10. which is the only gain of a Christian, Phil. 1.21 they are so far from reaping any true Profit, or Advantage which deserves to be called worthy or excellent (as the word here translated Profit signifies) that on the contrary their loss is unspeakable, it being no less than the loss of their Souls, and everlasting Blessedness, for there is a Negation of any true Profit, and an Affirmation of unspeakable Loss imported in this Question, as was cleared in the Exposition, What Profit hath a Man of all his Labour? 2. Nothing is to be esteemed the true Profit of a Man's Labour of Body and Spirit, but that only which will abide, and continue with him, and therefore his Profit cannot in reason be thought to consist in Earthly Pleasures which are momentary, Job 26.5. nor in Riches which take Wings, Prov. 25, 5. nor in worldly Glory which descends not after him, Psal: 49.17. but is only to be placed in fellowship with Christ, which may be in some measure continued with him along the course of his Pilgrimage here, Cant: 8.5. Psal: 89.15. Heb. 15.5. and shall never be interrupted hereafter, Rev. 14.4. For, this expression What Profit hath a Man of all his Labour? may be translated, What is there abiding or remaining to Man of all his Labour? etc. 3. While Men remain in an unrenewed state, or being renewed, live in estrangement from GOD, they are so taken up with their present sensible satisfaction, esteeming nothing else to afford them such Profit or Pleasure as they apprehend to find in their Idols, Gen: 25: 32: Cant: 5: 3: that they never put their own Hearts seriously to consider how fruitless their pains are in order to their true Blessedness, not how unspeakably great their Loss is by remaining in that condition, whereby they are holden fast in it, till the Lord powerfully change them, Isai: 44: 20. For, the Spirit's urging men's Consciences with this Questions, imports them utterly averse from pondering it till he put them to it. What Profit hath a Man of all his Labour wherein he laboureth? 4. It is the serious consideration of the unprofitableness of men's Labour about Things earthly, as to the making of them truly happy, and of the unspeakable Loss they sustain by their pursuing these things, neglecting in the mean time the study of Reconciliation and fellowship with GOD, which the Lord useth to bless, for reclaiming Sinners from their evil ways, and for continuing and increasing a penitent frame of Spirit in them that are reclaimed: For, as Solomon represents both these in this question that he may reclaim Sinners from following lying Vanities, so doubtless he doth thereby renew in his own heart the exercise of Repentance, for his own former folly, What Profit hath a Man of all his Labour wherein he laboureth. 5. What ever be the kind of Labour that Men unrenewed, or estranged from GOD can exercise themselves in, whether it be about Civil or Religious Employments, the same is all alike unprofitable to them, as to the bringing about of any true Happiness or Contentment to them, and is both their Sin and their Misery, though they change their Labour never so oft, they can never find any Profit in it, their Ploughing is Sin, Prov. 21, 4. and so is their Praying, Prov: 28.9. And therefore all will increase their misery: For this word whereby their pains of what sort soever are set forth signifies Perverse or wicked Labour, wearisome, and spending Toil and Travel. What Profit hath a Man of all his Labour which he taketh under the Sun? 6. There is no question to be made of excellent Advantage, and abiding Fruit to be had of that Labour which GOD's special Grace enables Men to take about things that are above the Sun, such as the Favour of GOD, and everlasting Blessedness: For, the question is only, What Profit hath a Man of all the Labour he takes under the Sun?   

Verse IU. One Generation passeth away and another Generation, cometh, but the Earth abideth for ever.  
Verse V. The Sun also ariseth, and the Sun goeth down, and hasteth to the place where he risen.  
Verse VI. The Wind goeth toward the south, and turneth about unto the north, it whirleth about continually, and the Wind returneth again according to his circuits.  
Verse VII. All the Rivers run into the sea yet the sea is not full: unto the place from whence the Rivers come, thither they return again.  
THe second Argument to prove the Vanity of Things earthly, and to wean the Hearts of Men from seeking Happiness in them, is here taken from the frail, and fading condition of man, who cannot abide long to enjoy these things, though there were some Profit in them, which he denied in the former Verse, and therefore they must be vain in order to his chief Happiness. And this he First asserts, while he saith, One Generation cometh, and another goeth: By one Generation he means the whole company of Men and Women living together at one time, as the word signifies, Psal. 12, 7. By the passing away of one Generation and the coming of another is meant, that all the Men now living are in a continual motion, departing away from their earthly Enjoyments, and that there is another Company coming up in their place to possess the same, and then to leave them to others again as the former did; so that none of them can long enjoy these things. Secondly, He doth illustrat this frail, and transitory condition of Man, by comparing it with the more permanent condition of other Creatures, of which he giveth four Instances, with every one whereof Man's frailty is to be compared, that it may take the deeper impression. The first is of the Earth The Earth (saith he) abideth for ever, which is not to be understood as if this World were eternal, as Atheists desire. 2 Pet. 3.3, 4. For the Scripture is clear to the contrary, Mat 24.35. 2 Pet. 3.11. But it is said to abide for ever because it shall remain fixed for a long time, as the Original word translated for ever doth often signify in Scripture, Deut. 15.17. 1 Sam. 13.13. even so long as time lasts, that it may be an abiding Stage, for Generations to go and come upon which duration of the Earth is a kind of Eternity in comparison of Man's short abode upon it, the consideration whereof may serve to dissuade Man from seeking his Happiness in the Earth: For, however the Earth abideth very long; yet Man's abode upon the Earth is very short. v. 4: The second Instance to illustrat this frailty of Man, is of the Sun, who keeps a constant, orderly, and swift motion, toward the place of his rising and setting, and he is said to haste toward (or pant aftor, as the word signifies) the Orient or place of his rising, because however his motion be no less swift toward the Occident, or place of his setting; yet his rising is most desired, and remarked by Men, but as for Man when he is once gone down to Death, he shall rise no more to the enjoyment of his earthly Contentments, Job 14.7.12, and therefore these are not to be sought after as his chief Happiness. Verse 5. The third Instance for the clearing the same purpose, is of the Winds, whose motions, although to us they are most uncertain, yet in all their changes they do constantly observe their Circuits or Rounds which are appointed them by him who bringeth them out of his Treasures, Psal. 135.7. Ordering all their motions at his pleasure, Job 37, 12. And in some places of the World, makes them to keep such an uniform course, as Men may know whence they will blow at such and such Seasons: But as for frail and unconstant Man, he is like a Wind that passeth away and returneth not again to his place in the World, Job 7.7, 10. Ps: 78.37. Verse 6. The fourth Instance is of the Waters which keep their constant course, the Rivers running toward the Sea, and yet the Sea never full, because the Waters are either drawn up thence into Vapours, and Clouds, to distil down upon the Earth, to water it, and fill the Rivers again, or else conveyed throw secret passages of the Earth, and Rocks to the Fountains and Lakes whence Rivers do arise; but as for frail Man he is carried away as with a Flood, Ps. 90.5. and never returns again to the enjoyment of his earthly Contentments. Ver. 7. Now that which is here spoken of the permanency of the Earth, and constancy of other Creatures in their motions, is to be understood of them in their ordinary course; For the Lord hath given proof of his Sovereignty in changing their course, making the Earth to tremble, Job 9, 6. the Sun to stand still in Joshua's time, Josh. 10.12. and go back in Hezekiahs' time, Isai: 38, 8. The Rivers to run backward from the Sea, Ps: 114, 5. and the Winds to blow as it were out of all Arts at once, Job 1, 19 And however many excellent and useful Observations concerning the Power, Wisdom, Goodness, and other Properties of GOD, may be drawn from all these Instances, considered in themselves, and by the help of other Scriptures where they are made use of as from the firmness of the Earth established upon nothing, Job 26.27. to admire the marvellous power of GOD, and be helped thereby to believe the most unlikely thing that he hath promised, Isai. 45, 18: etc. from the constant motion of that glorious Lamp of Heaven the Sun, to be helped to believe the constant faithfulness of GOD in keeping the promises of his Covenant to his People, Jer. 31, 33, 36. and 33.10. his Bounty, Ps. 84.11. and his speedy helping his People in straits, Mal. 4.2. And from his ordering the motions of the Winds and Waters, to be moved to believe how easy it is with him to restrain and punish his Enemies; Ps. 65.7. Amos 9.6. yet these things are not to be here considered as intended in these Instances, which are only brought in to illustrate Man's frail and fading Condition, as being much more vain, uncertain, and inconstant, than that of the rest of the Creatures, and we may be the more confirmed that this is the intent of the LORDS Spirit, in setting down these Instances by considering that the Scripture doth frequently illustrate Man's frailty by these and the like similitudes. Job 14.7, 10. and 16.22. Doctr. 1. The whole company of Men and Women that are upon the face of the Earth, are in a continual motion toward Death and Eternity, whatever they be doing, their course that way is never interrupted: And therefore as every Man in particular should look upon himself as being shortly to bid farewell to all his earthly Contentments, never to meet with them again, that thereby his heart may be weaned from delighting in them as his Portion, that he may be moved to seek after that which will abide with him when he is gone out of this World, Luk. 12, 23. And in so doing may have true Comfort, considering that neither his Sufferings in this World can be long, 2 Cor: 4.17. nor his Combat with his spiritual Enemies, Rom. 16 20, nor shall he be long holden from the possession of his Blessedness: Rev. 3.11. So likeways should every one look upon another as passing away, whether they be his nearest Friends or Relations in whom he hath most comfort, that he may not idolise them, 1 Cor: 7: 31. or his Enemies that he may neither envy their prosperity, Ps. 37.2. nor by fear of them be hindered in his Duty, Isai. 51.12, 13. seeing himself and they also shall so soon pass away. For to convince Men of the Vanity, and Insufficiency of all earthly Delights in order to their true Happiness, the Spirit of the LORD doth here by a word of the present time represent the whole company of Men that live together at any one time upon the Earth as in a continual motion, travelling away to another place, to make way for others who are to come up in their stead, One Generation passeth away and another cometh. 2. There will be a continual succession of one Generation to another while the Earth and Time doth last, that CHRIST may always have a Bride, and a Seed to serve him in the World, the thoughts whereof, as they should move every Man so to serve his Generation, as he may profit the succeeding, Ps: 145.4. so should they strongly divert him from pursuing the transitory Vanities of this Earth as his Portion and Happiness, that so he may not leave behind him the effects and memory of his Vanity, and Wickedness to be an occasion of Sin, or matter of Grief to the succeeding Generation: For as an Argument to persuade Men of the Vanity of earthly Delights, that so their hearts may be weaned from them, is this asserted that when one Generation passeth away another cometh. 3. So ravished are Men naturally with their present earthly Enjoyments, so forgetful of their Mortality, and the time of their parting with them, and so dull in the apprehension of such things when they are pointed out to them, that they have need of many Remembrancers thereof, and of much pains to be taken upon them, to stamp their hearts with serious Thoughts of the same; and so gracious is the Lord, that he vouchsafes all this upon them, as appears by his instructing them here (and else where in his Word) how to read profitable Lessons of this sort upon the Earth, the Sun, the Winds and Waters, which have more permanency and constancy, than vain Man who seeks his Happiness in a momentany enjoyment of Things here. The Earth abides for ever, the Sun ariseth and goeth down, and the Winds whirl above continually, the Rivers run into the Sea, and thence return to the place whence they came, all which are here reckoned out to teach Man his frailty, and to illustrat to him his inconstant and fading condition asserted in the first place, One Generation passeth away and another cometh. 4. The whole Creation keepeth that constant course of Obedience to their Maker wherein he set them at the first, and will continue so doing till he lose them from their work, so that Man cannot look any where among the Creatures, but he shall see them at their duty, except when he abuseth them, as it were contrary to their Inclination, violently forcing them to serve him in his sin. Rom. 8.21.22. This should convince him of his sinfulness, while he beholds all the Creatures so speedy and constant without wearying at their duty, and himself so fickle in what is good, so frequently out of his duty, and acting contrary to the Law given him, and the strength and Grace allowed upon him: For, here the four principal parts of the World are brought in constantly at their duty, to illustrat Man's Vanity who forgets his Frailty, and so hardeneth himself in the pursuit of vain Things which he cannot long enjoy as his Portion. One Generation passeth, etc. but the Earth abides for ever. The Sun also, etc. 5. So spiritual a frame of heart should a Child of GOD , that he should be still making some spiritual use of these visible things which do most commonly offer themselves unto his view, and particularly so mindful should he be of his Mortality, and the frailty of his earthly condition, that he should not only read the same upon these creatures which are more fading, and offer themselves to his view only at certain Seasons, Ps. 103.15. Jam. 1.10, 11. But also upon these that are more permanent than himself, and offer themselves continually to his consideration, for, so doth the Spirit of God here teach Man, by this Divine Preacher to make a Spiritual use of, and particularly to mind his Mortality and Frailty, by this, that the Dust he treads upon is more durable than he, the Sun, Wind and Waters are more constant in their course than he.   
Verse VIII. All Things are full of Labour, Man cannot utter it, the Eye is not satisfied with Seeing, nor the Ear filled with Hearing. 
THis Verse contains two further Arguments to convince Men of the Insufficiency of all earthly Delights to make them truly Happy; and so to prove them vain who seek Happiness in them: The one is, that all these Earthly Things being sought after as a man's chief good, are full of Labour, to wit, to the man that labours about them, he finds nothing by them but Toil and Weariness, which spends him and makes him faint, as the word signifies; and this spending labour is so great, that neither he that takes it, nor any other can sufficiently express it. The other Argument is, that these things about which man doth thus labour, when they are enjoyed by him so far as can be, do yield him no true satisfaction at all, which might compense his wearisome labour in seeking after them; and this unsatisfaction he doth instance in two of the outward Senses, whose Objects are most various and delectable of any other, and yet they remain still unsatisfied: Now these two are put for all the Senses, and the Senses are ordinarily in Scripture put for the Faculties of the Soul; especially the Desires and Delights thereof. Psal: 25.15. 1 Joh: 2 16. Which can never be satisfied with any earthly thing. And if we jointly consider the Preachers two former Arguments, to wit, that there is no true profit in these earthly things, and that man hath but a short abode with them, together with the two here made use of, Namely, That it costs a man unspeakable Toil and Weariness in Labour, before he attain to these things, and when he hath attained them so far as is possible, they yield him no True satisfaction; we cannot but assent to that which he asserted in the entry to be proven, that all earthly things are Vanity in order to the making of Man Happy, and Man is vain in seeking Happiness in them, neglecting the Study of reconciliation & Fellowship with God, and of living in his Fear and Obedience for entertaining that Fellowship. And the substance of both these Arguments contained in this Verse, is plainly held forth by the Spirit of God expostulating with his people by Isa. ch: 55.2. Doct. 1. Men that seek their Happiness in any created things whatsoever, shall meet with nothing in them, or in their endeavours about them, but exceeding great Toil, and so much Weariness to Holy and Spirit, as all the comfort they can reap by these things, shall not be able to compense, the Lord so disposing, that this spending Labour of Man may be an Admonition to all of their Folly, in seeking Happiness in these things; a powerful Motive to some to change their way, and seek their Happiness where the word discovers it to be, Isa: 55.2. Psal▪ 22.1, 2. Joh: 17.3. Eccles: 12.13. And to others who will not do so, a just Correction of their Perverseness, and an earnest of their endless vexation: For here the Spirit of God shows expressly what the man that seeks after any created thing as his chief Good, shall find for his so doing, All things are full of Labour. 2. Such is the natural perverseness of every man's Heart, before the Lord make a change upon him, that though he cannot be moved to take the least pains for his Soul's Happiness, Prov: 6.10. (the advantage and sweetness whereof is unspeakable 1 Cor. 2.9.) But doth esteem the easiest and sweetest Duties of Religion intolerably painful, Mal. 1.13. Yet will he spend and waste himself in pursuing perishing Trifles, by so much toilsome Labour, as neither himself nor any other can sufficiently express, for so saith the Spirit of God here, speaking of that painful Labour which men take about earthly things, Man cannot utter it. 3. However natural Men while they are pursuing after Earthly Contentments as their chief Good, do foolishly imagine, that if they had some further measure of them, they would then be satified. Luk. 12, 18, 19 Yet such is the curse which the Lord hath put upon all Earthly things sought after as a Man's best portion, that his unsatisfaction after attainment of them, is no less than it was in the pursuit, but rather still growing, as Thirst doth in some Distempered Persons, by Drinking. Till lost Man close with God reconciling himself to him in Christ, till he in some Measure by Faith see him reconciled, and hear the joyful sound of his Spirit, speaking pardon and Peace through the promises, had he never so great plenty of sensible delights, in themselves never so ravishing, this may still be truly said of him, The eye is not satisfied with seeing, nor the ear filled with hearing. 4. All the toil and wearisome Labour that unrenewed Men have in pursuing Lying Vanities and all the unsatisfaction, and Loathing, they have in the enjoyment of them, doth never a whit divert them from spending themselves yet further, in the pursuit of such things, till once the Lord let them see better things worthy of their Spirit and pains, and incline their Hearts to pursue these: for here the Spirit of the Lord sets forth every unrenewed Man, as it were still Gazing upon unsatisfying Objects, and still harkening greedily to the voice of Satan's Temptations, and his own corruption persuading him, that there is Happiness to be found in these things. Although he find unspeakable wearisome Labour in his pains about them, yet he still Labours that way, and his Eyes and Ears are bend upon them, though it be thus with him, his Eye is not satisfied with seeing, nor his Ear filled with hearing,   

Verse IX. The thing that hath been it is that which shall be, and th●● whic● 〈◊〉, is that which shall be done, and there is no new thing under the Sun.  
Verse X. It there any thing whereof it may be said: see, this is new? it hath been already of old time, which was before us.  
THese words contain the fifth Argument to prove that Happiness cannot be had in things Earthly, and therefore that man's endeavours to find it in them must be Vain, the force of it is, that as all who have formerly sought after contentment in the Creatures, neglecting the Study of Reconciliation and Fellowship with God have met with nothing but much Toil and Vexation without any true satisfaction, as hath been shown in the former verse, so is it the constant Determination of God, that it shall far the same way, with all that shall try the same course, neither shall any now living, or that are to live afterward, find any new thing in these earthly delights. Both the Idols  men can pursue, (called here, the thing that hath been) and the Courses they can take for attaining to them (called, that which is done) being the same for Substance, with these which have been before. ver. 9 And the more to convince men hereof, He puts it to the Conscience of every one to condescend (if they can) upon an instance to the contrary, while he saith, is there any thing whereof it can be said, See, this is New? Importing it impossible to show any such thing: and because every man seeking his Happiness in this Earth, is strongly Apprehensive of better success in his way, than these have had who lived before him, the Preacher doth again assert the contrary in the close of ver: 10. So that his denying any thing to be new under the Sun, and affirming that whatever is now hath been already, is not to be understood of things Spiritual and Heavenly, such as are the new Works of God in the second Creation, about the Conversion of Sinners, which are all new. 2 Cor: 5, 17. Nor of the Mercies of the Lord daily renewed to his own Lam: 3.22, Which though they be the same for kind and substance with what have been before, yet have they still a new Relish and Ravishing sweetness to the Souls of his People. Ps: 20.3. As if they had never been before. Nor is this to be understood, as if there were not new ways of Dishonouring God daily invented by Satan, and men's Corruption, Judg: 5.8. and new Aggravations of men's Sins daily multiplying. Jer: 2.10, 11. etc. Neither yet as if Solomon had thought that there were not after his time many new and strange things to fall forth in the future dispensations of God's Grace and Providence. Jer: 31.22. Nor can the expression be understood, of lawful Arts whereof some had been newly invented before Solomon's time. Gen: 4, 21, 22. and others have been for the great advantage of humane Society found out since his time, as experience shows. But their expressions are to be understood according to the Scope, and subject matter in hand: As. 1. That there is no new earthly delight to be found out by man, beside one of these three Idols, Pleasure, Profit and Honour, which the men of this World have always since the beginning been Worshipping. Nor 2. Any new course to be found out for attaining these, the like whereof for substance, and no less effectual for the end, hath not been essayed before, of both which the Preacher giveth instances afterward. Nor. 3. Any new success of these courses to be expected, but the same disapointment and vexation of Spirit, which men have found of old in pursuing these same Idols after the same manner, whereof he spoke in the former verse. And this Argument to reclaim vain Man from his sinful courses is the same in substance, with that which the Lord by his Prophets frequently makes use of with his People, taken from the disappointment and vexation their Fathers had found, to deter their Children from their Profane and Idolatrous courses. Jer: 16, 1●. and else where conceit of their own Wit for effectuating their woeful designs, as if they had found or could yet find out new ways of attaining to their Idols, and could make their contentment in things Earthly so full as never any did before, nor shall easily do after them; for, the words may be safely taken for a refutation of such imaginations in Men who as it were think the former ages have been short sighted in the matter of finding out Happiness in things Earthly, and that now they will easily find out new and more excellent delights, and new and more effectual ways of attaining to them, in all which they are here by the Spirit of God contradicted, while he saith, The thing that hath been it is that which shall be, and that which is done is that which shall be done, and there is no new thing under the Sun. 2. Whatever new delights Satan and men's corrupt Hearts may propose as attainable, and whatever new ways of dishonouring God they may invent for attaining to these Idols, yet men shall be sure to find all the Earthly delights they can pursue, and all the courses they can invent for attaining to them, the very same with these that others have followed before, unsatisfactory, and having a sting in their Tail: so that men following their lusts, are but pursuing the old Shadow, which many thousands after their weariness in the like pursuit have found to be such; they are but licking up the old vanity, which the burdened Consciences of wicked men who lived before have, at least under trouble, and at Death, cast up with much pain and loathing, for in this sense, there is no new thing under the Sun, how strong soever men's groundless apprehensions be to the contrary. It hath been already of old time which 〈◊〉 before us 3 In order to the true contentment and solid sa●●●●●ion of man's Soul, it is requisite that there be a newness, as some Happiness to themselves, for, of this they are here threatened to be deprived. There is no Remembrance of former things, neither shall there be any Remembrance of things that are to come, with these that shall come after. 4. This Oblivion of Men and their Actions, which the Lord threatens as a punishment of their forgetting things necessary for his Glory and their Souls Good, and of their imagining Happiness in so vain a thing, as other men's remembering them and their Actions after they are gone, should wean their Hearts from Earthly Contentments as their portion, and make them Study by all means to be of the number of them whose Memory is Blessed. Prov: 10 7. And who shall be with God and His Saints, in Everlasting Remembrance. Ps: 112.6. For, As an Argument toward this Scope, is this here brought in. There is no Remembrance of former things, neither shall there be any Remembrance of things that are to come, with those that shall come after. 5. Let Men weary themselves never so much in going from one thing to another seeking after an Earthly Happiness, the Lord hath determined to blast all their Enterprises, and to oppose himself to them in every course they can take for their satisfaction, beside the Study of Reconciliation with himself, and living in his Fear and Obedience; for after he hath disappointed them all along their Life, of desired satisfaction in their several Idols, as is expressed in the former Words, he declares here, that he resolves also to cut off that which they imagined to have after Death. There is no Remembrance of former things, neither shall there be any Remembrance of things that are to come. 6. If Man did Remember the former Courses that others have taken for attaining satisfaction in things Earthly together with the sad dissappointments that God hath made them to meet with in their way, whereof they may be kept in Remembrance, by the Study of the Scriptures, and Observation of Providences, they might thereby be kept from looking upon any Earthly delight, they can propose to seek, as if it were new, and from imagining to fall upon any new course which may prove more successful for attaining to it, than hath been taken by others before, who have been all disappointed; for, as was touched in the Exposition, this verse may be taken for a Reason of that which is supponed in the former Argument, to wit, that Men apprehend a newness in their Idols, and that they may fall upon new and more effectual ways of attaining to them than others have done before, this I say may be taken as a Reason of their so doing, even men's forgetfulness of what is past, Importing that if they did remember Gods dissappointing others following the same Idols, in the same way that themselves do, this Remembrance of former things might be a mean to divert them, from insisting in that way, but now they look upon their Idols as if they were new; for there is no Remembrance of former things, and others also will go on the same way, because neither shall there be any Remembrance of things that are to come, with those that shall come after.   

Verse XII. I the Preacher was King over Israel in Jerusalem.  
XIII. And I gave my Heart to seek and search out by wisdom, concerning all things that are done under Heaven, this sore travel hath God given to the Sons of Man, to be exercised therewith.  
XIV. I have seen all the works that are done under the Sun, and behold all is Vanity, and vexation of Spirit.  
HEre is the Seventh Argument, taken from the Preachers own Experience, the sum of it is, that after his most painful and Serious Study, to see the utmost that Man's wit could attain unto, for the bringing about of any Happiness or true contentment to him, while his affections are not set upon things which are above, he had found by Experience that all comes to nothing but disappointment and Vexation. And that this Argument from his Experience may be the more forceable, he doth first, hold out several considerations of himself and his Study, to add weight unto it. As. 1. That he was advanced both to Ecclesiastic and Civil Dignity, and that over the People who were the only Church that God had in the World, and so was not only obliged to this Study, that he might profit the Church, he being called to be a Preacher, but singularly fitted with many Advantages for furthering himself in his Studies, he being a King, and that in Jerusalem. Verse 12.2. That this Study of his was not by constraint, but that his Heart was applied and strongly inclined to it, He gave his Heart unto it. 3. That his inclination was followed with Variety of pains, one degree of diligence being added to another in the use of all means for attaining to clearness in this great question wherein true Happiness doth consist, he gave his Heart to seek and search. 4. That this his Study was guided and ordered by that habitual Wisdom which God had given to him in an extraordinary measure, above all other Men. 1 Kings 4.29. 5. That in this accurate enquiry of his, none of the Creatures, or Works of God about them, that might in his apprehension contribute any thing for making Man Happy, had escaped his consideration. And next he doth hold forth two Experimental Observations of his, as the result of this his most painful and accurate Study. 1. That this painful and Laborious way of acquiring any measure of right and sound knowledge, is imposed by the Lord upon Man to be a humbling Exercise to him, as the Word translated Sore travel signifies, the more to convince him of his natural Misery. Verse 13. 2. That upon a serious Survey of all these Works of God which he had been Studying, he had found that Man, Living out of Fellowship with God, can find nothing by them but disappointment, or emptiness of satisfaction which is Vanity, and a gnawing of his Conscience, or feeding of his Soul upon the Wind which is the Vexation of Spirit here spoken of. Verse 14. As for the time when Solomon hath been Exercised in in this painful Study here spoken of, it may be either referred to the time of his defection, and estrangment from God, when he was employing his wit (which even then remained with him Eccles: 2.9.) to the utmost for finding out an Happiness, beside fellowship with God, and so it makes to his proposed scope, seeing he is now a penitent sadly reflecting, and at direction of the Spirit of God, passing sentence upon his former follies: Or this painful Study of his, may be referred to the time of his nearness to God, whether before his defection, or after his recovery from it, and so the purpose agrees no less to the same Scope, considering that his end in that Study, was to see what Mans wit could attain unto, in or about the Creatures, for making him truly Happy, that so he might the more effectually convince his own, and the Hearts of others, of Vanity in seeking Happiness that way. Beside what was observed from Solomon's description of himself verse. 1, We may hence Learn. 1. The eminency of a Man's place and Employment whether Ecclesiastic or Civil, as also the dignity and privileges of the People over whom he hath Charge; should be so far from making him slack and negligent in pains for bettering of his Gifts, as if his measure of these were sufficient already, seeing he is so employed; that on the contrary, the consideration thereof should stir him up to the greater pains and diligence, that he may Grow in Abilities, for the more faithful and successful discharge of his Employment, for, the consideration of Solomon's Office in the Church and State of Jsrael may be looked upon as here mentioned by him, as a special motive to that exceeding great Diligence afterward described, I the Preacher was King over Israel in Jerusalem. 2: As these who have a calling to point out the way of Life and Blessedness to others, and to dissuade them from following Lying Vanities, should Labour for the Experimental knowledge, and feeling of the Power of the truths they deliver themselves, that with the greater affection and confidence, they may speak them to others; so when the Lord sends Preachers who may in Charity be Judged to speak from their own experience, People may take advantage of the consideration of the Messenger, to move their own Hearts to receive the truth, with a special measure of attention and reverence; for, here Solomon draws an Argument to gain weight to the truth from his own Experience who Preached it. I the Preacher gave my Heart to seek and search out by Wisdom. etc. 3. Although these extraordinary, and Infallibly assisted Men who Wrote the Scripture, had much of the mind of God revealed to them immediately, and without their pains and Study for acquiring the knowledge thereof. 2 Pet: 1.21. yet were they not exemed from ordinary pains, but rather called to more than ordinary Diligence, for further clearing to themselves, and confirming of their own hearts in the Faith and Experimental knowledge of these truths, so immediately revealed, and for acquiring the knowledge of other truths, see. 1 Pet. 1 10. Which both warrants and obliges, ordinary Ministers, not to spare their pains, for profiting in knowledge, and edifiying the Church of God; for even this extraordinary man, Preacher and King in Jerusalem, gave away his heart, to seek and to search by wisdom. 4. The Lord's People should be so far from disapproving the pains, and study of Ministers, or disliking the message which by much labour and premeditation, is fitted for them, as Enthusiasts do, such pains being commanded, 1 Tim. 4.13.16. and having the promise of a Blessing, Prov. 10.4. that by the contrary these Lessons which are the fruit and result of much serious diligence in the Preacher, should be received with the more attention and acceptation by the Hearers: For, so doth Solomon here commend the Purpose in hand, and labour to gain Attention and Respect to it by this, that it had cost him so much pains and study in the acquiring of it. I gave my heart to seek and search out by wisdom, etc. 5. They that would grow in that knowledge which may be profitable for their own Souls must give their Hearts away to the study of it, by diverting their minds frequently from other Studies, and labouring to get their Hearts in love with that knowledge they aim at, as conducing to their Happiness, so will the whole Man concur in the study to which the Heart is applied, Pains will be sweetened, and Success will be certain, Prov. 2.2. etc. for this course did Solomon take, and I gave my heart saith he) to seek etc. 6. For attaining to that knowledge which may be profitable for the Saving of a Man's Soul, there must be variety of means used, such as bending of the Wit in searching of the Scriptures and meditating upon them, Prayer to God, and use making of all the helps we can have from others for increase of our knowledge, adding one degree of diligence to another, even when after many Essays there remains unsatisfaction with the measure attained, and the whole course of a Man's study in the use of these means must he so ordered, as his employing of divine Help, and consulting of the Scriptures, may ordinarily go before the use of other means: For, the former of these two words here used to express Solomon's pains in Seeking, signifies a Man's own secret Diligence, which is especially Prayer and Meditation, the other signifies to ask the help of others, and likewise an orderly disposing of his pains in his Study. I gave my heart to seek, and to search out, etc. 7. As the Lord doth not bestow at once, all that measure of true and sound knowledge, which he intends to give to his Children, but lets it out by little and little, so one degree or measure of the same is the best guide to direct a Man in seeking after more of it, in so much as none can move to any good purpose in the study thereof, till they be first prevented with the free gift of some measure of that knowledge, it being that only which makes them capable of further, 1 Cor. 2.14. and sets them upon the fittest means of attaining thereto, Eccles. 10.10. For, here it is clear, that Solomon had one degree of his Wisdom before another, and that the Former was his guide in seeking after the Latter. I gave my heart to seek and to search out by wisdom. 8. The greater measure of knowledge any attain unto, they will be the more desireous of more, the more accurate, and serious will their search be, and the greater their pains after a farther measure thereof: For, Solomon did not satisfy himself with that very measure which God gave him 1 King. 4.29. But gave his heart to seek and search one by wisdom. 9 There is nothing which God hath made, or doth, neither any thing which he ordereth, or permitteth to be done, but it deserveth Man's serious thoughts, as that from whence he may learn something for his profit: the study of the Creatures will not only instruct him what is for the preserving, or recovering of his natural health, but also proclaim to him the glorious Properties of his Maker. Ps. 19.1. Rom. 1.20. The study of humane Affairs may teach him what is for the advantage of his worldly Estate, yea even the greatest miscarriages in the World may afford him either matter of caution to beware of the like, 1 Cor. 10 6. or of Praise that Men are restrained from miscarrying further, Ps: 76.10: or of Comfort that God is bringing good of it. Isai. 10.7, 12. For, Solomon did give his heart to seek and search out by wisdom, concerning all things that are done under the Sun. 10. That the Children of the Lord may be the better content with their Portion, the more taken up with their Happiness in fellowship with him, and may be the more able to convince others of their folly and madness in seeking Happiness elsewhere, they may lay out their wit sometimes in considering what Happiness, the Creatures and humane Endeavours about them can yield, still putting the same in the Balance with what is to be had in Communion with the Lord, that so comparing Christ the true Appletree, with the Trees of the Wood, His Fruit may be the sweeter to their taste, and comparing the excellent knowledge of him, with what may be known and enjoyed of other things, these other things may become Dross and Dung in their esteem: For, we may safely consider Solomon here expressing himself to have laid out his Wit and Pains to see what Happiness is to be had in the Creatures, that so he might the more hearty cleave unto that better Part which he had chosen, and the more effectually convince all others of their folly in troubling themselves about many other things. I gave my heart to seek and to search out concerning all things under the Sun, etc. And behold All is Vanity, to wit, in comparison of that solid Happiness which is in fellowship with the Lord. 11. Fallen Man cannot recover the least degree of his lost Perfection, without exceeding great toil and labour, and this the Lord hath imposed upon him to make him the more sensible of the greatness of that Ruin that is come upon him, especially his understanding by the Fall Eph. 4.18. to correct him for his folly, in employing his wit about things needless or sinful, Luk. 10, 41. and to make him long for that state wherein the study of things truly Excellent shall be his delight and satisfaction. Ps. 17.15 For, now the study of Knowledge is a sore travel which God hath given to, or imposed upon the Sons of Men. 12. Whensoever Man finds pain and travel in seeking after the knowledge of these things which he is called to study, he should mind what is God's great End in so disposing, even to exercise him by putting him to humble wrestling with himself in Fasting and Prayer, for so the word sometimes signifies, Est. 8.21. Dan. 10 12. As the best way for him to be rid of Anxiety, while his Study is painful, and his Success seems small, and so to work his Heart to submission as the same word is rendered Gen. 16 9 and so likeways to fit him for Gods answering of his pains, which is also in the signification of the word Exod. 15.21. with a further degree of light, as the fruit and blessing of his pains, and stir him up to answer the Lord with thankfulness for any measure of assistance he hath: For, saith he, this sore travel hath God given to the Sons of Men to be exercised, or to be humbled thereby or answered therein: 13. However Man looking only upon a part of the works that are done under the Sun, (as for example, his own prosperous times, and imaginary delights, and not upon the miseries incident to him, and the Lords frequent crossing and disappointing of him in his designs) he may have golden Dreams of some piece of Happiness in his earthly Delights, and so forget his shedding with them, as he is ready to do, Deut. 32.29. yet upon a full and serious Survey, of the whole together, so far as they may be seen, he may be brought to see All Vanity, and himself the greatest Vanity of all others, in that he mistakes the right way to his true Happiness: For when Solomon had seen all things under the Sun, he concluded, All is Vanity. 14. If Men had only disappointment of their hopes to look for, while they neglect the New and Living Way to Felicity, and seek their Happiness in vain and sinful Courses, their Misery were the less; but beside this, they shall find the Issue of their course, to be an eating up and gnawing away of their Spirit, and that they have been feeding upon the wind, while delighting in Things earthly as their best portion. For so much is clearly held forth, in the signification of the Orinal words, All is Vanity and Vexation, or gnawing away of the Spirit, or feeding upon the wind.   
Verse XV. That which is crooked cannot be made straight, and that which is wanting cannot be numbered. 
THese words contain the eighth Argument to prove that Happiness cannot be had in Things earthly, and particularly that men's natural Wit stretched to the outmost in the study of all things under the Sun for attaining thereto, can bring him nothing but Disappointment and Vexation. The Argument is taken from the impotency and insufficiency of all the Creatures, and of all humane endeavours about them, to restore Man to that primitive Integrity of his Nature and Actions, which he enjoyed before his fall, and to restore to him these Perfections which he lost by it, (while he saith, That which is crooked cannot be made straight, etc.) And this the Preacher sets forth in two expressions, the first is that which is crooked cannot be made strait, the meaning of which is that that original perverseness, and contrariety to the mind and will of God which is in Man's nature, and appeareth in all his Actions, cannot by all the virtue and force that is in the Creatures, or the wit of Man unrenewed, employed about them, be rectified or ordered, (as the Word made straight signifies) according to the right Rule, the will of the Creator. The second is, that which is wanting cannot be Numbered, the meaning of it is, that these spiritual defects, or privations (as the Word wanting signifies) which are come upon Man by his fall, cannot be so much as known to Man by his natural wit, or Numbered out to God who only can supply them, much less can they be supplied by Man himself, until he go out of himself to God in Christ, who makes crooked things straight Isa: 40.4. and supplies all that is wanting to his People Phil: 4.19. And therefore Man cannot expect Happiness in things Earthly, by all his Endeavours about them. Hence Learn. 1. Before Men get grace to choice God in Christ for their portion, and so be made new Creatures, there is nothing but Crookedness, and contrariety in their nature and Actions to what is truly good and right in the sight of God, their understanding is crooked, so as it cannot discern things spiritual. 1 Cor: 2.14. And hath upon it strong impressions contrary to the truth Gen: 6.5. their will is crooked in regard of its averseness both from Passive and Active Obedience to their maker Jer: 31, 18 & 18.11.12. And that the full bensel of it is toward that which is contrary to God Eccl. 8, 11. Jer: 17, 9, Their affections are crooked in so far as they Loath and weary of what God approves and commands Mal: 1.13. They love and delight in what he abhors Isai. 66.4. Whence it is that every step of their walk is a turning aside to their crooked ways Ps: 125.5. Yea so wholly crooked and perverse is every natural Man, that the more strait he be in regard of External Righteousness, the more crooked he is in God's sight in regard of his Pride, in not submitting to the Righteousness of Christ. Rom: 10.3. for it is mainly of that original perverseness of Man's Nature, which makes all his Actions crooked and contrary to the Rule, whereof the wise Man speaks here, supposing it to be in all Men naturally, while he saith, that which is crooked cannot be made straight. 2. There are not a few things wanting to fallen Man considered in his Natural Estate, he wants Life. Eph: 2, 1. he wants Health Is: 5.6. he wants Food Luk. 15.17. he wants Raiment Rev: 3.17. he wants the Sight and feeling of his wants Ibid. he wants desire to have them supplied John 5.40. Yea he wants the Art of numbering out his wants to him that can supply them: For, this is the other branch of his woeful case, That which is wanting cannot be numbered. 3. The rectifying of this crookedness of man's Nature and Actions, and the supplying of his innumerable spiritual wants, is a Work that surpasseth the Power of all the Creatures, and consequently requireth a creating, infinite Power for the doing of it Eph. 2, 10. Only the infinite virtue of Christ's Death can Crucily the old Man, and make the sinner a new Creature Rom. 6 4. which is to make straight that which is crooked, only he whose understanding is Infinite, who numbers the Stars Psal: 147.4. and hath in him all fullness Col. 1, 19 knows the number of our wants, and can supply them all, for, it is in reference to the virtue of all the Creatures, improven to the utmost by the wit and Power of Man, that Solomon thus speaks that which is crooked cannot be made strait, and that which is wanting cannot be numbered 4. As Man's Original perverseness, and his innumerable spiritual necessities, is an ancient Doctrine, which hath been in some measure manifested of old to the Church of the Jews, so the knowledge, and sensible uptaking of the same, is absolutely necessary for fallen Man, in order to his recovering of his lost Happiness, as that without which he can never prise nor make use of the remedy of his woeful condition, for, Solomon here doth clearly Branch out Man's natural sinfulness, while he saith that which is crooked cannot be made straight, and that which is wanting cannot be numbered. And by his so doing supposeth a necessity that every Man must know and be sensible hereof, before he can take the course for remeeding of it, which he points out afterward. 5. Every Man that desires to be truly Happy, should labour to be so sensible of the Perverseness and Crookedness of his Nature and Actions, of the multitude of his spiritual Wants, and the difficulty of rectifying the one, or supplying the other, and so desireous to be set upon the way of attaining to the same, that every thing which may not be made some way subservient to these ends, the rectifying of the Crookedness of his Nature and Actions and the supplying of his spiritual Necessities, the same should be looked upon by him as not only contributing nothing to his true Happiness and Contentment, but also as full of Vexation, and increasing his Misery, seeing thereby his greatest evil is not removed, nor his greatest defects supplied; and consequently he should look upon every thing that may serve for attaining to these ends though his corrupt Nature were never so unwilling to endure the same, such as the discoveries of Sin, and threaten of Wrath that are in the Law, Rom. 3 20. and 4 15. that new and living Way of making use of the Blood and Righteousness of Christ revealed in the Gospel, Heb. 10: 20: to which no Man inclines to submit. Rom. 10.3. yea Crosses and Afflictions themselves, Heb. 12.10. as so many desirable means of advancing him toward his true Happiness: For this Verse may be safely looked on, as a reason of that sentence passed in the former, upon all earthly Delights and humane Endeavours for contentment in them, to wit, That by them all, that which is crooked cannot be made straight, and that which is wanting cannot be numbered, the force of which reasoning is this, That which cannot serve for making straight Man's corrupt Nature, nor for numbering out, far less supplying his spiritual Defects, cannot serve for making him Happy; but none of these things wherein Man naturally places his Happiness, nor all the essays of his wit and power for attaining it in them, can do any thing in this Work, and therefore they can do nothing toward the making of him truly Happy. 6 However unrenewed Men do strongly imagine, their crooked Nature and Actions to be straight, and conform to the Will of God, that they can love God with all their Heart, and obey him acceptably, Mat. 19 20 and so do persuade themselves, that they have no spiritual Wants to mourn for, Rev. 3.19. but only matter of Praise, because of the multitude of their spiritual Recepts Luk. 18.11. Yet the more renewed a Child of God be, and the greater his spiritual Gifts are, the more sensible he is, of the Crookedness of his Nature and Actions Rom. 7. and of the innumerable multitude of his spiritual Wants and defects Ps. 19.12. For this verse may be looked upon as the very sad Regrate of Solomon, a Man very far advanced in Renovation, and endued with many eminent perfections, concerning the perverseness of his own, and others Nature and Actions, the multitude of his and their spiritual Wants, and the weakness of humane rPower to rectify the one, and the inability of humane Wit, to reckon out far less to supply the other, that which is Crooked cannot be made straight, and that which is wanting cannot be numbered.   

Verse 16. I Communed with mine own heart, saying. Lo I am come to great Estate; and have gotten more Wisdom than all they that have been before me in Jerusalem: Yea, my heart had great Experience of Wisdom and Knowledge.  
Verse 17. And I gave my heart to know Wisdom, and to know Madness and Folly, I perceived that this also is Vexation of Spirit.  
THe preacher giveth here a second Instance of the weakness and Insufficiency of Man's Wit, as it is Exercised especially about things Moral, or the practical affairs of Men, to direct him how he may recover his lost happiness, the sum whereof is that himself after much pains taken to see how far a Man's wit, without the special Illumination, and conduct of the Lords Spirit, can possibly lead him right, and how far it ordinarily leads him wrong in reference to the matter of his true Happiness, he had found the Issue to be nothing else but Vexation and sorrow, instead of true contentment. And this may be taken for the Ninth Argument to prove his Scope. Now that this Instance from his own Experience, may have the more weight, he doth first show how he did acquire it, not by a slight and careless inquiry, but by his most Serious communing or deliberating with his own Soul. Secondly he shows what Advantages or Furtherances he had, to fit him for profiting in his Study, and did reflect upon, for his encouragement therein, to wit. 1. Much Worldly Greatness such as Riches, Honour and the like, for however most abuse these things, yet it appears that he made them his encouragement in his Study. 2. Rare inward qualifications, such as Wisdom, which being considered comparatiuly, made him to excel all that had been before him; or (as it is in the Original) before his Face in Jerusalem: And experience of Wisdom, and knowledge, which is acquired by observation of particulars and bringing of knowledge to practise. Thirdly he specifyeth the Object of this Serious Study of his, to which he did apply his heart being incited by these Advantages. And that was. 1. To know Wisdom, whereby cannot be meant his Study of saving knowledge, as a renewed Man, for that Study could not be censured as he doth this in the following words, that it proved Vexation and increased his grief; seeing himself had declared Prov. 2, 10. and 3.17. that that Study brings much Pleasure and Peace to the Soul, but by this Wisdom which he Studied to know, is meant, the wisest of these courses, that the wit of a Man unrenewed, and destitute of the special guidance of God's Spirit, can set him upon for attaining Happiness, especially the Exercise of his wit in the Study of Moral virtues, such as Equity, Charity, Meekness, Temperance and the like, although even this Wisdom as he Studied it, was subservient to his progress in saving knowledge. 2. His Study was to know Madness, and Folly, whereby he doth not mean that he studied to know the case of these, who are deprived of the Exercise of natural Reason, seeing such are often very free of Vexation, nor doth he speak here of his Sudy, of the Wickedness and perverseness of his own Heart, in order to the mortifying thereof, because that Study also is Blest with much Peace, and quietness of Spirit: But by this Madness which he Studied to know, is meant, these violent sinful courses (such as oppression, unjust conquest and the like) which Men take for attaining to Worldly Riches, and Honours, and wherein wicked Men use to Glory, as if they were renowned by them, as the Word signifies, and by Folly these sensual and Beastly pleasures whereunto Carnal Men give up themselves: He studied the outmost in both these courses, which might seem to promise, or bring about any Happiness to Man, and this he did that he might the more effectually convince all, that true Happiness was not to be found in these ways. And Fourthly. He passeth the same Sentence and censure upon these courses which he did upon the former. viz. that the outmost that any Man neglecting the Study of Reconciliation with God in Christ and of Living in his Fear and Obedience can attain unto, whether in the Exercise of Moral virtues, or by giving himself up to the satisfaction of his Fleshly Lusts, shall be so far from bringing him true Happiness and contentment of Spirit, that on the contrary, it shall Eat up his Spirit and (as the original word signifies) consume it with Vexation at Last. From this purpose Learn. 1. They that would reclaim Sinners from pursuing their Happiness in things Earthly, must not think it sufficient to enlarge themselves in General Doctrine proving that all Earthly things are Vain, and unable to bring about Man's Happiness, but must give particular instances of them, especially of these things wherein the greatest show of Happiness is, and wherein Men do most diligently pursue it, and must Labour to convince them of the Madness and Folly of their way in pursuing of it in these, seeing that Doctrine which Men will be pleased with in the General, they will not willingly apply to themselves in particular 2 Sam: 12.5. For after that Solomon hath by many Arguments in the former words proven in General the Vanity and insufficiency of all the Creatures, and Humane endeavours about them, to lead Man to his true Happiness, he doth here, and in the three verses immediately preceding, give particular instances of these courses which have taken up the best of natural Men, wherein they do most strongly apprehend their Happiness to be, and do most eagerly pursue it, to wit, the Study of the Works of Creation and Providence, of which the former instance is given, and of things moral and the practical affairs of Men, whereof this is mainly to be understood I communed with my own heart, saying, Lo etc. 2. They that would make progress in the Study of that knowledge which may be profitable for themselves and others in order to the attaining of true Blessedness, as they must be much in consulting of the Word Ps: 119.24. And of the Spirit, for light John. 16.13. And of others also who can give them information in that way Jer. 50, 5. So must they not neglect to Commune with their own Hearts, by putting them to ponder what the Word holds forth for their direction in that way Luk. 2, 19 To bring to remembrance what they have formerly Learned of it Rev: 3.3. To consider the wont Goodness of God to them which may engage them to walk in his way Ps: 77.6. etc. To find out Grounds of comfort against their discouragments. Ps: 4, 4. And frequently to consider the hazard of mistaking the way, or sitting up in it Heb: 4, 1 For, Solomon while he was upon such a Study, as doubtless he made use of other Means, so he was often speaking with his Heart, as the words are in the Original, which are here translated I Communed with my own Heart, and the subject of his Communing with his Heart, was the same with that spoken of in the Scriptures cited, as will appear by comparing them with the present purpose I Communed with my Heart, saying, Lo I am come to great Estate. etc. 3. As there are some of the Lords dearly Beloved People, upon whom a very small Portion of the things of this present Life is allowed, that they may esteem the more of better things, and may be taught to trust God with their daily Provision Luk. 16.20. So it pleaseth him to multiply and make exceeding great as the Original Word here signifies, the outward Estate of others dear to him, that all may know what he can do to his own, and would do to all of them if it were for their true good Ps. 84.11. For, here Solomon acknowledgeth he was come to a great Estate, 4. However men's proud Reflections upon, and vain Boastings of, their receipts and gifts, attributing all to their own Wit, be a detestable Sin, and often a Forerunner of their being deprived in Wrath of these things Dan: 4.30. Yet it is both Lawful and necessary for the Children and Servants of the Lord, to reflect upon and sometimes to reckon out to others, what His Grace hath bestowed upon them, when their so doing serves to increase an humble and thankful frame of spirit 2 Sam. 7, 18. etc. And to commend any Message which the Lord hath to deliver by them to others 1 Cor. 15, 10 For, here Solomon reflecting upon his outward greatness, and his inward qualifications, doth it in modesty, not reckoning out all that he might, he doth it to show what engaged him to his study specified in the following verse, and he doth it to gain the more weight to this useful Experience, which here he holds forth to others, Lo I am come to great Estate and have gotten more Wisdom etc. 5 No Worldly Estate how great soever should satisfy the owner, unless he have therewith the Addition of Heavenly Wisdom, which Teaches him how to improve it for his spiritual and Eternal Advantage, and without which he cannot but abuse it and turn it into a snare to his Soul. Therefore while Solomon, Relates that he was come to a great Estate he adds further, and have gotten, or as the Word is in the Hebrew I have added more Wisdom etc. 6. As it is necessary for the Children of the Lord to compare themselves with others in Sin and Wickedness, that they may see how matchless they are for that, and so their Hearts may be humbled and free Grace commended 1 Tim; 1.15, 16, 17. So it is sometimes no less necessary for them to compare themselves with, and prefer themselves to others in respect of the Gifts and Graces of God bestowed upon them, especially when they do it not to gain esteem to themselves, but acceptance to the truths of God which they are called to deliver to others, for, for this end mainly doth Solomon here compare himself with, and prefer himself to all that were before him in Jerusalem; and his Modesty appears in this that the Lord having said to him, that there had been none before him like him for Wisdom, neither should any after him be like him 1 Kings 3, 12. He saith only I have gotten more wisdom than all that have been before me, and this only to commend the truth of God which he here delivereth to the Church. 7. The Lord's People should not satisfy themselves with the simple notional knowledge of the truth, unless they have also the experimental Knowledge thereof, which consists in our discerning evidently the things we know in the causes thereof, and by their effects upon ourselves or others, as also when we feel our Hearts suitably affected, and our practice suitably ordered to what we know for this rising of the speech (in the latter part of verse 6.) Yea my heart had great experience of Wisdom and knowledge, imports the experience of Wisdom a greater Blessing than Wisdom itself, and the signification of the words in the original leads to the description given of experimental knowledge. 8 These to whom the Lord gives this Heavenly and experimental Wisdom, he ma●es them give their Hearts away to the Study of every kind of knowledge that may contribute to the increase of it, and that upon the clear apprehension of the worth and Excellency of it Philip. 3, 9 And the great Usefulness thereof to them, Job 28.16: That so the Heart being applied to that Study, the whole Man may be subservient to it, and all pains taken in it may be the sweeter: For, so was it with Solomon, I gave my Heart to know W sdom. 9 The moe outward Advantages and Accommodations men have for acquiring Knowledge, and the greater Inward qualifications fitting them for the same, the Lord hath bestowed upon them, the more should their heart be set upon Enriching themselves therewith, otherwise the Lord will Challenge them sadly for abusing his Gifts contrary to the end for which he gave them, Prov. 17.16. For Solomon speaks of his giving his Heart to the study of more Wisdom, as that whereunto his great Estate and former Wisdom and Experience did engage him, while he saith, I communed with my Heart, saying, Lo, I am come to great Estate, and have gotten more Wisdom— And I gave my heart to know Wisdom. 10. They that would convince unrenewed Men of the Vanity and Insufficiency of all the courses they can take for attaining to true Contentment and Happiness, must bend their study much to find out both the utmost that natural Wit or Power can reach in things which are of themselves good, in order to that end, and likewise in what vile and abominable Courses in themselves such Men will readily place their Happiness, that so they may make clear to them how far short both are of giving them the least degree of true Happiness; for these are the subject of Solomon's Study here mentioned, namely, to know where about the wit of the best of unrenewed men is employed, which he calls Wisdom, and to know how base and vile courses (which he calls Madness and Folly) others of them follow, and so to make known that in both Men fall alike short of their fancied Happiness. I gave my Heart to know Wisdom, and to know Madness and Folly. 11. However there be several sorts of these who pursue their Happiness in the Earth, and several courses which they take for attaining to the same, some of them being taken up with the study of moral Virtues here called Wisdom; others of them giving themselves up to their sensual Pleasures, and of these some glorying and boasting in their Wickedness, as if it were their Renown (as the word translated Madness signifies) others again Brutish and Stupid, having no respect at all to their Credit, providing they may satisfy their Lusts, as the word Folly signifies, yet all of them shall come alike short of the Happiness they think to find, and the issue and result of their Courses shall be the same, even Misery and Vexation, seeing the former sort place their Righteousness in their Wisdom, 1 Cor. 1.22. Rom. 10.3. And the latter, their Heaven in the satisfaction of their Lusts, 2 Pet. 2 13. For this which Solomon saith he perceived to be Vexation of Spirit, cannot be meant of his own Study of these presently mentioned, because that was at the direction of the Spirit of God, but of the result of the several courses which unrenewed Men take for Happiness; here set forth by the names of Wisdom, Madness and Folly, I perceived (saith he) that this also is vexation of Spirit. 12. However the Lord may so far favour the study of natural Wisdom, and moral Virtues, as to make Men find some kind of Sweetness and Contentment therein, that thereby they may be diverted from courses more dishonourable to him; And may also suffer men who have given themselves up to all vileness, to be for a time free of vexation, by reason of the scaredness of their Conscience, 1 Thess. 5.3. Yet will he assuredly execute the Sentence here past upon all who misken or neglect the new and living way to Blessedness through the Blood of Christ, sometimes in this Life, by crossing the wisest of their Plots, which being effectuate, would have contributed to their earthly Contentment, as he did to Achitophel, sometimes striking them in the midst of their Pleasure with his Terror, and other Judgements, as he did to Belshazar. Dan: 5.6. Nabal and others, and all of them at last. by tormenting them with the Worm that never dies, so that they all shall find this to be Truth of God, whether they be seeking their Happiness in the Wisdom here spoken of, or in this Madness and Folly, their course shall prove Vexation, or, as the word signifies, A gnawing or eating up of the Spirit.   
Verse XVIII. For in much Wisdom is much Grief, and he that increaseth Knowledge increaseth Sorrow. 
SOlomon here gives a Reason why the unrenewed Man's Wit can not lead him the right way to his lost Happiness, The sum of it is, that the more Wisdom any Man who neglects the Study of Reconciliation and fellowship with God, can attain unto, he shall still have the more grief, or as the Word signifies Irritation of Spirit, and the more progress he maketh in any other Study while this is neglected, he shall but heap the more Sorrow to himself. The truth whereof is evident if it be considered, that the more knowledge of that sort a Man have, he doth but see more clearly these many inconveniences and Miseries whereunto he is Subject especially in this Life (which these of meaner capacities, and of less proficiency in knowledge do not apprehend, and so have less Vexation) and yet can never see the true remedy of these, nor any suitable Consolation against them. And consequently till saving light come in upon his mind, the more his knowledge of other things grows, he must still see himself the further from true Happiness. Now Solomon cannot be understood as speaking here of saving knowledge, considering that in other places of his writings he doth attribute contrary effects to that, Namely, that it brings much Joy and Peace to the Soul that hath it Prov. 2, 10. & 3.17. And yet this is not spoken to deter from, or discourage in the Study of things natural, or Civil so the right end, not only to convince Man of his folly in apprehending any Happiness in such Studies while he neglects better, and so to engaged him to the Study of that knowledge which brings much sweetness to the Soul Ps: 104 34. And is able to sweeten every other lawful Study which is made subservient to it Ps: 111.2. And so the words may be looked upon as the Tenth Argument, to wean men's hearts from seeking Happiness in this Earth, seeing grief will be the Issue of all their endeavours, that way. Hence Learn. 1. While Men are void of the saving knowledge of God in Christ, which makes them live in his fear and Obedience, the clearer insight they have in other things, they draw the more grief and Sorrow upon themselves The more clear thoughts they have of their duty to God, and of his properties, whereof something they may know by nature's light Rom: 1.19.20. they cannot but have the more horror of Conscience Act: 24, 25. seeing their Conscience cannot but accuse them for going against their light in many things Rom: 2, 15. And they in the mean time being ignorant of, or not hearty closing with the way of Reconciliation with God thorough Christ 1 Cor: 2.8, 9 the more clear their thoughts he anent the immortality of their Souls, they cannot but have the more grief, seeing they are uncertain concerning the future State thereof, and can have no well grounded hope that it shall be well with them. Ps. 49.14. And the more progress they make in knowledge, they cannot but find themselves the more Obnoxious to the envy of these whom they do excel 1 Sam: 18, 9 In all which and many other respects, the truth of this is evident That in much Wisdom is much grief, and he that increaseth Knowledge increaseth Sorrow. 2. Although these that are endued with saving Knowledge, and are growing therein, have ordinarily some Grief growing also, Namely Godly Sorrow, upon their more clear discovery of their own vileness Rom: 7, 9 their Inability to return suitable thanks to God for his love 2 Sam: 7.18. And the much dishonour that God gets by others Ps: 119.158. Yet saving Knowledge is of itself apt to bring into the Soul, much joy, Peace, and quietness of Spirit, and in the measure that Men have it, it doth always bring these to them. The great Grief that such have is mainly occasioned by the defect of that Knowledge Prov: 30.2. every increase of their Godly Sorrow, having comfort in the Bosom of it. 1 Pet: 1, 6. and always Joy at the back of it Ps: 30.5. For, what ever is said of this sort of Knowledge whereof Solomon speaks here; the contrary must agree to saving Knowledge; seeing his scope is to draw Men from seeking Happiness by the Study of the one, and engaging them to seek it by the Study of the other, therefore as in much of the Wisdom here spoken of is much Grief, so in much of saving Wisdom there must be much Joy, and as he that increaseth that sort of Knowledge which is here meant, increaseth Sorrow, so he that increaseth saving Knowledge, must increase his own Peace and Comfort. 3. The more clear discerning of other things Men have who are without saving Knowledge, and renewing Grace, the more exasperated, and imbittered do their Spirits grow both at the Lords dispensations which cross their corrupt Humours Isai. 8.21. And at the sight of the welfare of others who are better than themselves Ps: 112.9, 10. And the more do they bend their wit to irritate and provoke the corruptions of others and to grieve their hearts who will not gratify their Lusts 1 Sam: 1.6. For, this word translated Grief doth signify and may be translated Irritation, which both in the original and in our Language, admits of an Active and a Passive signification for in much Knowledge is much Grief or Irritation: 4. The consideration of these sad Effects of Grief and Sorrow, which flow from all the Exercises of men's Wit who neglect the Study of that one thing needful, their Reconciliation with God, and living in his Fear and Obedience, and of the contrary Effects of Joy and Peace which follow upon the Study of saving Knowledge, should move Men that have sharpness of Wit, and time and means for improving the same, to take their Minds off all other things as vain in order to their Happiness, and make their prime Study to run in this Channel, how to know God in Christ as they ought to know him, and how to walk before him unto well pleasing; for these words may be looked upon as an Argument to wean men's Heart from that study which bringeth nothing but Grief and bitterness in the end, and fix them upon a more profitable one, to wit the Study of saving Knowledge which hath always Joy and comfort following upon it: This is the Preachers main scope while he saith. In much wisdom is much Grief, and he that increaseth Knowledge increaseth Sorrow    

CHAP: II.  

The ARGUMENT.  
SOlomon in the former Chapter, having from his Experience evidenced the Insufficiency of the highest Improvements of the natural Man's Understanding in, and Endeavours about Created things, for affording of true and solid Happiness: He doth in this Chapter give a further experimental evidence how weak and unable the use and enjoyment of worldly things is, to produce that Happiness which is needful for Man. And in order to this, He 1. makes a relation with Grief of his deliberate and bend resolution (while formerly before his Conversion he was a stranger to God) to pursue his sinful pleasures, as being the rise of his other gross miscarriages: Together with his sad censure thereof (while he was now a Penitent) as producing nothing in the issue but emptiness, folly and disappointment, which he manages by an appeal to these Idols themselves, and the consciences of Men that follow them, if it be not so, ver. 1, 2. 2. He gives some particular instances of the ways he took for fulfilling his pleasures, as to the natural appetite and other Delights, so far (at least) as to know what sweetness was in them, which all that time he tempered and mixed with a diligent study and care to manage his Royal Affairs with wisdom and reputation, vers. 3. 3. He reckoneth up in seven branches what fair advantages he had of some choice creature comforts, for yielding him pleasure and satisfaction. As 1: stately Buildings, vers. 4. 2. Plantations of all sorts for Meat, Drink Medicine and Profitable Fruits, vers. 4, 5. 3. Ponds or Pools of Water, as to contain Fishes for Food and Pleasure, so to serve for watering his Enclosures, vers. 6. 4. His numerous train of Servants of both Sexes, partly bought with his Money, taken in War, or hired from abroad, and partly born in his own House, vers. 7. 5. His great store of all sorts of  beyond any of his Predecessors, vers. 7. 6, His great plenty of Money, Jewels, and other precious things obtained partly out of the Treasures of other Neighouring Princes and Nations; and partly brought to him in Gifts and Presents by them that either Feared or loved him, ver. 8. And 7. Variety of excellent Music, both Vocal and Instrumental, ver. 8. All which might seem to make up as perfect a Happiness as the creature could afford. 4. As a true Penitent he reflects seriously upon himself and his sinful courses, and passes a sad censure upon them, ver. 9, 10, 11. Which reflections of his are 1. Upon his outward condition in the World, positively that he was great both in Dignity and Esteem, and comparatively even beyond his Predecessors. vers. 9, 2, Upon his inward disposition and frame of Spirit under all these Enjoyments, In his wisdom remaining with him, by which he was endued with the knowledge of things natural, and ability to manage his Affairs with prudence and discretion, ver. 9 And in his renewed bensil to pursue his sensual pleasures keeping no restraint either on his outward Senses, or inward Affections, the satisfaction of which, he esteemed, his greatest portion, while he was thus at a distance with God, ver. 10. And the censure he passes upon the whole is, that all was emptiness and Vanity; that they had eaten up his Spirit with Vexation, and that there was no profit remaining, in, or (as in the Original over or above) all those, beside disappointment and dissatisfaction. ver. 11. 5. He institutes a comparison between the study of natural Wisdom, or moral Prudence, and the voluptuous enjoyment of creature comforts, ver. 12, 13, 14, 15, 16. Where 1▪ He declares after serious search (wherein perhaps few could out strip him) the insuffiency of both for bringing about true Happiness, ver. 12. (2) Yet he doth prefer the one (to wit, the study of natural Wit or Prudence) to the other (to wit, the sensual enjoyment of creature delights, which he calls folly) as being a good gift of God serving as an handmaid to saving knowledge, and to discover the dangers and profits in a man's ordinary converse, which the voluptuous man (being in the dark, and not having his eyes in his head) cannot do, ver. 13, 14. 3. He shows wherein these two do agree, that the same events for substance and kind are common to the morally wise, and the voluptuous livers ver. 14. Instanced in his own case, which made him sinfully to condemn that way of wisdom as altogether useless, And which mistaken opinion he presently censures as vanity, ver. 15. 6. He gives some instances of these effects which his so much desired satisfaction from natural wisdom, or creature comforts, and his disappointments therein did work upon him. As 1. That the followers of these, and their endeavours (as all things else) after Happiness that way, are equally obnoxious to Oblivion and Death, ver. 16. 2. That in a fit of impatience of Spirit, through the disappointments and vanity of these courses, he was sinfully weary of his life, ver. 17. 3. The inordinate hatred and loathing of all his labour in these things wherein he sought his Happiness, as being things he behoved to part with to some other, and yet knew not what he would prove, or how he would manage or improve, these things for which he had taken so much pains, and manifested so much Wisdom and Prudence in acquiring of them, which sinful detestation he censures in himself as Vanity, and a sad effect of his pursuing Happiness that way, while he was estranged from God, ver. 18, 19 And 4. That this his seeking of Happiness in these things, and being frustrated thereof, made him careful to persuade his own heart to despair of ever finding Happiness in them, ver. 20. Especially considering that men of the greatest parts behoved to leave all their Purchase to others that never took pains about it, ver. 21. Which course he censures also as Vanity, and as a great evil both of sin and punishment, ver. 21. Of which censure he gives this reason, that man by all his outward pains, and inward vexation about earthly things, is so far from any real profit or true comfort, that on the contrary he shall have sorrow and grief, and by his violence in this pursuit bereave himself of his night's rest. ver. 22, 23. And this also he censures to be vanity, that a man should thus torment, himself in so hotly pursuing after that which can hardly be overtaken, and if overtaken cannot give him comfort, but really grieve him. And 7. In the last 3 verses of this chapter, to clear that the intent of this Doctrine concerning the vanity of earthly things in order to true Happiness, was not to deprive men of the lawful use and comfort of the creatures, he doth before he proceed further in that subject give a short sum of the true Happiness which is attainable in this life Where 1. He discovers somewhat of the nature of that true Happiness attainable in this life, about which he had ver. 3. inquired so much (being afterward to give a fuller description of it) to wit, That it consists much in a sweet conjunction of these two: the one 〈◊〉 relation to the Body, is the sober and cheerful use of all lawful earthly delights, The other relating to the inner man, is that the soul enjoy some Good, suitable and satisfactory to it, which can be no other that the chief good, ver. 24. Which he confirms from his own knowledge, ver. 24. And from the advantages he had as of enjoying creature comforts, so of opportunities to seek and improve them beyond many others, ver. 25. 2. The more to conciliate men's respect to and endeavours after this true Happiness, he describes both the blessed condition of them that search after it, ver. 26. And the miserable condition of them that neglect it, ver. 26. By all which it is evident (which is the scope of the Chapter) How insufficient the pursuit and enjoyment of earthly Delights is to afford that true Happiness which is needful for man.   

Ecclesiastes, Chap. II.  
Verse I, I said in mine heart, Go to now, I will prove thee with Mirth, therefore enjoy pleasure: and behold this also is Vanity.  
II. I said of Laughter, It is mad, and of Mirth, what doth it?  
SOLOMON having proven from his own Experience, the insufficiency of the natural Man's understanding, improven to the outmost in the contemplation of all Created things, and humane endeavours about them, for producing the least degree, of true Peace and Happiness to him while he remains a stranger to fellowship with God, he doth here give a further instance from his own Experience also, to prove how far short the use and enjoyment of the choicest of created delights is, to bring him any nearer to that Happiness which he seeks after. And for this end, he doth First, relate with how much deliberation, and with what bensel of Spirit he had pursued sensual delights, and by repeated commands had pressed his own Heart (as if it had been too slow in the pursuit) to try the outmost that creature comforts could do for satisfying of him, Go to now (saith he) I will prove thee with Mirth, therefore enjoy pleasure, whereby cannot be meant his provocking of his Soul to spiritual Mirth and pleasure in Communion with God, and in his Praises; which was the Exercise he should have been upon, as his Father had been often before him, for that would have had a sweeter Issue, and more comfortable effects than he found this to have in his own Experience, therefore by this Language of his to his Heart, is signified his giving up of himself, to the excess of Earthly and sensual delights which now he is relateing with grief. And this Communing with his Heart seems most fitly to be referred to the beginning of his defection from God (as being that frame of Spirit whence his more grievous falls had their rise) whilst he was neither enjoying that spritual Soul-ravishing pleasure, and Mirth which sometimes he had in fellowship with God, especially when he Wrote that excellent Song of Songs, for than he could not have persuaded his Heart to seek pleasures of another nature, nor yet was come to that height of Wickedness which he was left unto, before his recovery, as appears by comparing this verse with the third, where he saith that he was acquainting his heart with Wisdom, his Heart was only beginning to be Inflamed with the love of sensual delights, and his defection from the Lord fast growing. Secondly. That all who read this, may take it for a penitents relation of his former sinful frame of Spirit, and so may be affrayed of falling into the like, before he enlarge it further, he subjoins his Censure of it, inviting all to consider, that the Issue of this dangerous resolution of his, to pursue Carnal pleasures had proven to him in his sad Experience, nothing but emptiness, or disappointment of any true satisfaction. Verse 1. And Thirdly. He enlarges that censure which he passed when he came to himself as a true penitent, upon his former sinful frame, considering it both as it did break out visibly in the expressions and gestures of the outward Man, here called Laughter, and as it did affect his heart within, while he delighted himself in sinful speculations, which he calleth Mirth, pronouncing the former to be Madness, (or as the word signifies, vain Glorious Boasting of that which is matter of shame to any endued with the Exercise of Holy Reason) and the Latter to be of no worth, or doing nothing at all for bringing to Man any true satisfaction, but rather much to the contrary. And that Men transported with their pleasures, may be made apprehensive that this will be the Issue of their course, he useth a very moving strain of Speech directing the same to that Idol Pleasure, and that by Interrogation, what doth it, or what dost thou? Thereby as it were giving a challenge to the Conscience of all sinful Men, to condescend if they be able (and the expression imports they are not) upon any true profit they have by their way. Hence Learn. 1. As the Lord hath given this preeminence to Man above all other Creatures in the World, that he can reflect on by his by past temper and Actions, and Commune with his own heart for the Future, which he should make use of for restraining himself from sin Neh: 6, 11. For reclaiming himself therefrom when he is fallen into it Jer: 8, 6. For encourageing his heart in duty Ps: 42, 5. Especially to trusting in God Ps: 16.2. And to praise him Ps: 103.1. In which and the like places there are Holy Soliloquies of a Christian with himself; so when the Lord is provoked to withdraw His Gracious presence, Man can do nothing but abuse this privilege, to the blowing up of his own corruptions, and encouraging his Heart to Courses destructive to his own Peace and comfort, and which will prove bitterness to him in the Latter end, for, thus was it with Solomon, at the time to which he here Relates, while the Lords Spirit was withdrawn, and he was entering upon a course of defection from the Lord I said in my heart, go to now! I will prove thee with Mirth, therefore enjoy Pleasure, 2. Even these whose Souls have been sometimes ravished with spiritual Mirth and delight in God, and have very long enjoyed those pleasures that are Heavenly, even they by their falling lazy and secure Cant: 5.2. Or waxing proud because of it 2 Cor: 12, 7. May provocke the Lord to withdraw so far that they will lose the impression of that sweetness they have formerly found, and apprehend pleasure only to be had in Earthly delights, and be so eager in the pursuit of these, as if there were no better to be had. So that these who have gotten much of their Youth, and a great part of their Elder Days passed over in the fear of the Lord and Fellowship with Him, have Reason even unto grey Hairs and Death to be working out their Salvation in Fear and Trembling, lest these sparkles of unmortifyed Corruptions which have been long kept at under, and are not quite extinct in the best, may break out in a flame, even in their old Age; for, this Man of whom we have Ground to conclude that much of his Youth, and the great part of his Life, was spent in fellowship with God, is notwithstanding at this, toward the evening of his days I said in my heart go to now, I will prove thee with Mirth, therefore enjoy pleasure. 3. What ever opposition there be in the Hearts of Men to sinful Temptations (as somewhat of that sort may be found in the unregenerate, from the clearness of their light, apprehending the hazard of their sinful ways Rom: 2, 15: Act: 24.25. And much more must be in the regenerate in whom the seeds of Grace always remain 1 John 3, 9) Yet while the special Influences of the Lords Spirit which powerfully divert the heart from sinful speculations Ps: 119 36.37. and actuate his Grace Cant: 4.16. are suspended, the corrupt part will so uncessantly incite, and so imperiously command the whole Man, to go over the Belly of that opposition, that even a renewed Child of God is in hazard not only to be overtaken by the surpriseall of temptations, and sudden motions of his Corruptions, but deliberately to go after these, especially such as promise to him much sensual pleasure; How desperate is the Wickedness of the best Man's heart? And how great that Mercy and Love of God that follows after him in such Courses, and powerfully reclaims him? For, here Solomon setting forth that sinful frame of Spirit, whence his gross defection had the rise, represents himself speaking to his own Heart as if it had been slow in the pursuit of sinful pleasures, (and no wonder considering his great Light, and former Experiences of much sweetness in Religious Exercises) and urging it to go over all opposition for attaining to these I said in my heart, go to now, I will prove thee with Mirth, therefore enjoy pleasure. 4. A true penitent will not only with grief call to mind his gross External Sins, but also with what Bensil of Spirit he hath been carried on to them, and will make Language of his sinful purposes, that he may make himself more vile in his own Eyes, and will not stand to publish the same, when his so doing may restrain, or reclaim others from the like, or prevent the despair of wakened Sinners, affrighted at the sight of their own vileness, and the disappointment of that satisfaction which they expected from their Idols; for, for these and the like ends doth this penitent Preacher reflect upon his own sinful temper, and relate the Language of his heart in pursuing his Carnal pleasures concluding with all, and calling others to consider, that the Issue of such Courses is nothing but Vanity I said in my heart; go to now, I will prove thee with Mirth, therefore enjoy pleasure, and behold this also is Vanity. 5. What ever use of corrupt Wit, and Reason Men may have for accomplishing their sinful pleasures and increasing their delight in them, the same is nothing else but Madness in God's sight, seeing they are but shareing of the beasts Happiness, and while they express most Joy in the satisfaction of their Lusts, they are but Laughing at their own Fetters whereby they are held Captives to the Devil; and but like mad Men, gathering fuel to that Fire wherein for their Carnal pleasures, here called Laughter, they shall for ever weep and gnash their Teeth I said of Laughter it is Mad. 6. As these who do most madly pursue their Sinful pleasures, cannot possibly condescend upon any profit they have by their so doing, and yet are very hardly brought to consider that it is so; so it is a prevailing way for Ministers to deal with People, and for People to deal with themselves, to put their Conscience by questions to condescend upon the Advantage they have by their way, and sometimes to direct their speech to these Idols they serve as their God, and as it were Examine them, as Men do Thiefs or Spies that haunt their houses, to see if they can show men (which is impossible for them to do) what profit they bring to them that serve them: for as this question may be taken as put to Mirth itself, or to the Conscience of the voluptuous Man concerning it, what doth it? Or as it may be read from the original what dost thou? Imports that men's sinful pleasures contribute nothing to their Happiness and true satisfaction, but much every way to the contrary, expressed before by Vexation of Spirit; So it imports an impossibility of getting an answer, condescending upon any true Advantage Men have by their sinful pleasures. And this form of Speech is used by Solomon to rouse the Consciences of Men that serve their pleasures, and to convince them of their Madness in so doing. I said of Laughter it is Mad, and of Mirth, what doth it.   
Verse 3. I sought in my heart to give myself unto Wine, (yet acquainting mine heart unto Wisdom) and to lay hold on Folly, till I might see what was that good for the sons of Men, which they should do under Heaven, all the days of their Life. 
SOlomon having given a sum of his sinful Resolution to pursue his pleasures which was in his heart, when he first began to make defection from God, with his sad censure thereof now being a penitent, in the former verses, He doth here give particular instances of the Courses he took for attaining to the same, and First, he doth further enlarge his pursuit after them in two Expressions. The one is, that he sought in his heart, or as the word signifies, he did deliberate and search into every art, how he might give himself (or as the word is draw out his Flesh, or lay out himself to the full) unto Wine, under which is comprehended all delicates which are satisfying to the natural appetite. The other is, that he sought in his heart to lay hold on Folly, (for the first words of the verse are to be constructed with these which follow after the Parenthesis in the text) by this Laying hold he means, his apprehending with all his might, and the outmost intention of his strength of mind and Body, and so bringing into his possession, as the Original Word signifies: And by this Folly whereof he thus took hold is meant those sensual pleasures, which he now being a penitent judgeth to be nothing else but Folly, though he looked otherwise upon them before: Now this his expression of giving himself unto Wine, it not to be understood as if he had given up himself to that Excessive use of the Creatures whereunto Drunkards and Belly-Gods addict themselves, for though we read of many vile practices of his under his defection, yet we find nothing of that sort, beside what is here said, of his giving himself unto Wine; neither yet can this be understood of the moderate and Holy use of the Creatures, because it is ordinary with him when he speaks of that (as he doth frequently in this Book) to commend it as God's gift, and allowance to his own, while as he doth condemn this as Folly, and as producing Vexation of Spirit Verse 11. Therefore this seems to be understood of a middle way betwixt these which he studied to wit, that he would so far give up himself to sensible delights that he might know the outmost of the sweetness and comfort that was in them, and yet might not turn altogether sensual, and Butishly excessive in the use of these things. And next, to confirm that it was this middle way which he then minded to follow, he doth with the mentioning of it, intermix as it were in a Parenthesis, another Study which he intended to temper with this, namely his acquainting of his heart with Wisdom, whereby is meant especially his skill of Governing his Royal Affairs, for at his worst, there is no ground to think that he did grossly miscarry as Drunkards do, and consequently he hath Studied how to restrain himself from such excesses as might slain his Reputation, and for that end to carry himself at the beginning of his defection, at least in the externals of Religion, as he might hid from the Eyes of his Subjects and others, his begun defection from the Lord. And Thirdly he shows what was his end in this Study of his (which was indeed a singular on, to make a Mixture of these two, to give up himself to a very full enjoyment of sensual delights) and to carry on withal the Exercise and reputation of his great Wisdom) and that was that he might see, or experimentally know as the Word is translated Eccl: 1, 16. what was that chief good which mortal Men should endeavour to obtain, and may come to the enjoyment of, along their few and numbered days (as the original is) that they have to live in this World, whereby it appears that he doth here relate what frame of Spirit he had under his begun defection, and estrangement from the Lord, seeing the chief good is now a seeking with him, and is sought after by him in such things as are expressed in this verse, in Wine, and other things of that nature which he now calls Folly. Hence Learn. 1. A true penitent will not satisfy himself, with general Confessions of his former sinful course, as if he had been but in a common Transgression, whereof few are free, and so had no other matter of shame than other Men, but will condescend upon particulars, both what unworthy idols he hath served, and how much his wit and strength have been employed in serving of them, that so he may be the more vile in his own Eyes, and may make clear to others, the way of the prevailing of temptations, that they may be restrained, or reclaimed from giving way to the like; for after a general Confession of his sinful purpose to pursue his pleasures, he doth now instance the particulars that carried his heart away from God, and how much he was taken up with them I sought in my heart to give myself unto Wine. 2. There are Snares and Temptations wherewith the Godly are readily overtaken, not only in and about things of themselves sinful, but likewise, and most ordinarily, in and about these things which are in their use lawful and necessary, Satan knows that we least suspect, and so are most easily ensnared by Temptations in these things; for it is imported here that Solomon found a Snare and Temptation even in these things, which such a Man as he, might Lawfully have made use of in greater Variety and plenty than many other Men I sought in my heart to give myself unto Wine. 3. When the Serious Exercise of a Man's Wit is to lay out himself, in taking the outmost of the comfort which any created thing can yield unto him; though the same were never so lawful in the moderate use of it, than it becomes his sin, and his Idol, for, so doth Solomon descrive the sin that was in his course that he sought in his heart, which signifies his most Serious Deliberation to give himself, or as it is in the Original, to draw out his Flesh; by which is meant his outward Man, and the Actions thereof unto Wine. 4. When the Children of the Lord are not seeking in their heart to give themselves away to his Service and Obedience, that so they may have more near Communion with himself, which should be their most serious Study Isai 26.9. they will be then seeking in their heart how to give themselves away to these base and unworthy things, which God hath given to them to serve and cheir them in serving him; for, here Solomon now begun to be estranged from the Lord, is giving himself away to that which God hath given Man to preserve his Health. 1 Tim: 5, 23. And to cheir his heart in the Praises of his Maker Ps: 104.15. I sought in my heart to give myself unto Wine. 5. How much use of Wit and Reason soever Men may have in the persuance of Earthly delights, yet while they are seeking in their hearts, to give themselves away to these things they are but taking hold of Folly, and though the Foolish sinner do not so look upon his way while he is pursuing his Idols, yet when God awakes him whether in Wrath or in Mercy, he will see and be forced to say that he hath been doing nothing but taking hold of Folly, for Solomon saith, he Exercised his Wit how to give himself unto Wine, whereby is meant all these pleasures that estranged him from God, and now being a penitent he judges his so doing to be nothing else but a taking hold of Folly I sought in my heart &c. to lay hold on Folly. 6. As men's corrupt hearts left destitute of the special presence of God's Spirit will incline them in some respects to the study of Wisdom while they are pursuing their Idols, that they may manage their outward Affairs so as they may be the fit to possess the sweetness they aim at in the enjoyment of these Idols, that they may be the more able to defend their way with show of Reason, to hid from others their defection from God, and to keep their Reputation unstained: So may the Lord vouchsafe upon them even then, the Exercise of Wit and Reason, that he may make use of them to do something for his public Honour before the World, while they are doing him much dishonour privately, and that he may engage them the more when they come to themselves to employ their Wit for him; For, Solomon now estranged from the Lord while he was giving himself unto Wine- and so laying hold on Folly, was notwithstanding acquainting his heart with wisdom. 7. Satan doth not at the first tempt Men to that height of Wickedness which he intends to have them at afterward, he will not only permit, but incite them unto such a wise ordering of their carriage both in Civil and Religious performances, as may hid from others the tendency of their way, and silence for a time their own Conscience See. 2 Sam: 15.7. Prov: 7.14. Counting it sufficient at first to get their Zeal in Religion's duties abated, and the delight of the heart drawn toward these things which may prove an inlet and occasion to further Temptations; for thus was it with Solomon at the beginning of his defection from the Lord, he sought in his heart to give himself unto Wine, yet so as he acquainted his heart with Wisdom, which may be understood both of his wise Managing the Affairs of his Kingdom, and his visible respect to Religious Ordinances, which afterward he shook off when he Established Idolatry 1 King 11.7.8. It is a great guilt in Men to allow themselves in every way of using lawful comforts which doth not desturb their Reason, or make them incapable of managing their civil Affairs, and of ordering their External Carriage in Religious duties, while in the mean time the bent of their heart is after their sensual satisfaction in the use of any Earthly delight, though never so lawful, for there is no ground to think that Solomon did so give himself to Wine that he turned a Drunkard, or indisposed himself for managing his affairs Civil or Ecclesiastic in a prudent manner, yea the contrary is intimated here while he saith, that when he gave himself to Wine He was acquainting his heart with Wisdom, and yet he saith now being a penitent that he was even then taking hold of Folly. 9 A true penitent reclaimed from sin, should impartially reflect upon, and relate as is needful, both how far he hath given up himself to pursue his Idols, and what proofs of undeserved respect from the Lord he hath had continued with him, and hath abused in the time of his defection, that so he may be the more vile in his own Eyes, the more thankful to the Lord, and engaged now to employ his wit and parts for him, for, Solomon being now a penitent relates both how far he gave up himself to his pleasures, and how far the restraining Grace of God was employed for him at that time, not suffering him altogether to lose the Exercise of his Wisdom, I gave my heart to Wine, yet acquainting my heart with Wisdom. 10. So easily are the sparkles of unmortified Corruption inflamed, even with the very mentioning of sinful courses, especially such as have much sensual pleasure in them, that there is need with the mentioning of them to mention also the Folly, Bitterness, and hazard of them. Therefore doth Solomon in the former words immediately subjoin his Censure of his course as Madness, to his expressing of his purpose to pursue his pleasures, and here while he speaks of his giving himself unto Wine, he calls it a taking hold of Folly. 11. As there is some chief good to be attained in this life, which every Man should seek after, and do something every day of his Life for attaining to, so, nothing is to be esteemed that good, but only that which Men may enjoy all their Days, and which may be able to yield them true comfort in all the variety of Conditions they can be in, and this only the favour of God, and fellowship with him in Christ by the Spirit is able to do, Ps: 34.12. etc. For, here Solomon supposes such a good to be, and to be sought after while he saith till I might see what is that Good for the Sons of Men which they should do under Heaven all the days of their Life. 12. Even these who have not only been determined and clear concerning that wherein Man's chief good doth consist, but have been long in possession and enjoyment of it, may be for a time so earnest in the pursuit of their sensual pleasures, and so forgetful of what they have formerly found in fellowship with God, that their chief good may be a seeking to them, and any apprehensions they have of it, may be that it is in these things that are most contrary to it, For, here Solomon expressing the end of his forementioned course, speaks as a Man in the mist concerning that true good, and as apprehending it to be in sinful delights, such as Wine, to which he saith he gave up himself, while he saith till I might see what was that good for the Sons of Men which they should do, all the days of their Life.   

Verse IU. I made me great Works, I builded me 〈◊〉, I planted me Vineyards.  
V, I made me Gardens and Orchards, and I planted Trees in them of all kind of Fruits.  
VI I made we Pools of Waters, in water therewith the wood that bringeth forth Trees.  
VII. I got me servants and maidens, and had servants been in my house; also I had great possessions of great and small , above all that were in Jerusalem before me.  
VIII. I gathered me also silver and gold, and the peculiar treasure of Kings, and of the provinces: I got me men singers and Women singers, and the ●●ights of the sons of men, as musical instruments, and that of all sorts.  
THis penitent Preacher having with grief related his former sinful purpose to pursue his pleasures, he doth here reckon out, what fair Advantages he had ●●tting him for enjoying as much thereof as any Man could expect to find, or the choice and flower of all the Inferior Creatures could yield unto him, As. 1. His stately buildings of all Sorts, which might serve not only for Commodious Habitation, but for strengths against his Enemies, and monuments of his power and greatness, as may be seen 1 Kings 7.1. 2. etc. and chap. 9, 15. etc. 2. His plantations of all sorts, whence he might have Meat, Drink, Medicines, and variety of Fruits for profit, or pleasure; so that his dwelling seemed another Eden or Paradise, as the word translated Orchards is in the Original Verse 4, 5.3. His ponds or pools of water, both to contain Fish for Pleasure and Food, for the words translated Pools of water, is rendered Fish pools Cant. 7.2. And likewise to water his various inflosures which for largeness he calls a Wood or Forrest ver. 6.4. His numerous train of attendants of both Sexes, and of these some strangers which he get to himself, that is either bought with Money, or took in war, or hired from abroad, from whom the best of the Custumes in foreign places might be learned, and some borne in his house who in some case (according to the Law) were his own for ever Exod: 21.6. And would love his Family as their own native soil, and so the more faithfully manage his affairs. 5. His great store 〈◊〉 of all sorts of ▪ about which these Servants of his might be employed, and whereof he had greater abundance than any of his Predecessors ver. 7.6. His great plenty of the best sorts of Money, Jewels and other precious things, and these out of the Treasures of neighbouring Princes and Countries who were either subdued by him, or from their reverence and respect to him, or for fear of him, did send the best of their Riches in Gifts and presents to him. 1 King. 4.21, 24. And. 7. For banishing of sad thoughts which might be intermixed with all these enjoyments, he had variety of excellent Music, both Vocal (and that both of Men and Women) and Instrumental called the delights of the sons of men, because therewith Men use to be much ravished. All which seven might seem to make up the most perfect earthly Happiness that Man can attain unto, and may be conceived to be here reckoned out so particularly for two causes mainly; First, that his sad Censure which he passeth afterward upon all these as insufficient for satisfying the Soul, and unworthy to be chosen and delighted in as the Happiness of a Reasonable creature, may have the more weight, and be the better believed, seeing he doth not under value that whereof he had not Experience himself, and so might he suspected to envy in others, but what himself had long and in a full measure enjoyed And Secondly, that by reflecting upon the Lord's liberality to him in these enjoyments, he might the more aggravate his own ingratitude, and promove his Repentance, having made such defection from the Lord after all these engagements: and however the use of the things themselves be not simply sinful, nor business about them, be to be absolutely condemned, especially in such a man as he, yet considering the event, his fearful falling from God, and what himself intimats in the following words of the excess of his delight in these things ver. 10. And what the Lord seems sharply to insinuate to him immediately after the finishing of these great works, not only of Hazard, but of an inclination in him, to abuse all. 1 Kin. 9, 6. It is not unsafe to think that his estrangement and defection from the Lord, had its rise from the excess of his delight in the things here mentioned, and that while he was employed about them, as he here relates, his defection hath been already begun upon his Spirit, as was hinted before. Hence Learn 1. There is in the best such imperfection of love to God, and such strength of love to themselves, that though they stand in need of frequent Exhortations, incouragments and threaten, to put them to that work which concerns God's Glory and their own spiritual good, yet will they freely and of their own accord without these, set about other works for their own pleasure and satisfaction, which will take them longer time, more pains and Expenses; for, even Solomon behoved to be pressed by frequent charges and manifold incouragments to the work of building of the Temple. 1 Chron. 22, 6.11.16. For which many materials, and workmen also were provided to his hand, and yet without any of these he is of his own accord forward enough to make great works for himself, one whereof, to wit, his own house did take him much more time, and probably much more expenses than the building of the house of the Lord, and this his forwardness, in these works that were for himself only, and his eyeing of himself too much in making of them, is insinuate in this word to me so oft repeated in the Original, I made to me great Works, and I built to me houses etc. 2. The Lord hath wisely hedged about earthly pleasures with much toil and pains, and hath made the attaining of them very difficult; so that a man shall spend a great part of his time and strength before he come to enjoy that measure of them wherein with any show of Reason he can expect the least satisfaction; and this he hath done that man who can promise but little time to himself, or strength to pursue these Earthly delights, may despair of finding satisfaction in them, and so may be moved to inquire whether there be not a shorter cut to happiness, and may betake himself to the study of Reconciliation with God in Christ and fellowship with him, wherein he may be sure to find true pleasure, and may come at the same sooner and with less pains; for Solomon who had as much use of his wit, as any that shall come after him, Eccl. 2, 12. having proposed pleasure to himself, he tells here what he had to do, before he attained to it, how many things were necessary for it, and yet that all came short of giving him satisfaction. I made me great works, I builded, I planted etc. 3. Fallen man may read his Misery by sin, upon his outward condition in the World, upon all the Creatures, and his endeavours about them for happiness: while he builds houses he may consider that the open air is hurtful to him, wherein he could have lived in innocency without clothing, and that now there is not a Commodious habitation for Man exiled out of Paradise, till he be at the pains to make it: while he plants he should remember the Curse upon the Earth, for his fake, that it will not yield him what is comfortable and useful for him, till he sweat for it: and while he makes Pools for water, he should remember that the Sea and Clouds are not so willing as sometime they were to serve him, who is now become so prone to abuse his fellow Creatures; for upon these things and man's endeavours about them, and disappointment of satisfaction in them, Solomon reads Vanity and vexation of Spirit, and reckons them out here as things he is to pass that sentence upon ver. 11. I made me great works, I built, I planted, I made me Pools, etc. And all is Vanity. 4. The Lord hath not (as in justice he might) wholly deprived man of his Dominion over the Creatures, but hath left in them some inclination to be subject to him, and (upon his pains and labour about them) serviceable and comfortable to him; that when the Earth yields him fruit, or any other Creature serves him, he may acknowledge the Mercy of his makes who hath not altogether for faulted those to him, and thereby may be brought to consider, how sweet that Estate was whence he is fallen, to seek Reparation of it in Christ, and so to be the more engaged to his Obedience; For, here Solomon with Labour and pains, hath the best of the Creatures serving him, yielding him matter of Comfort and Praise, and engaging him to his maker's Obedience, and all this abundance he reckons out (as for other Reasons so for this) that he may commend God's Goodness in vouchsafing that upon him which he did abuse, I made me great works, I planted, I builded, I made me pools, and I got me men Servants. etc. 5. The Lord who hath made of one Blood all nations of men Act. 17.26. and doth not respect outward differences in offering and bestowing his Grace. Gal: 3.28. hath so ranked men as to their outward State and Condition, that some of them should be Servants to others, and others should be Masters and have many under them, that his indifferent offering of his Grace to both sorts, and bestowing it often upon the meanest, may the more commend the freedom thereof, that these whom his providence hath subjected outwardly unto others, may seek true spiritual freedom, and to be equal sharers with their Masters of spiritual privileges; and these who have many others under them, may be the more engaged to serve him, and if they do not, he may have the more witnesses against them, for, so doth providence dispose here that Solomon hath servants and maids, and servants born in his house. 6. The observation of the Lords Liberality even in the most common and ordinary proofs thereof, were it but in the bestowing of , the increase, and preservation of them, should not be thought an Exercise unsuitable for the greatest Spirits and the most eminent Persons, who stand in need of these things, for their clothing, nourishment and delight. Men prove themselves brutish in their disposition, who being served by the beasts, do not take notice of the Lords bounty, and how far he proves his Liberality to them in that and things of that nature, beyond others; for here this penitent man reflects upon this and relates it as a proof of the Lords bounty toward him, and that with grief considering it had been abused by him) that he had great possessions of great and small , above all that were before him in Jerusalem. 7. Were men never so great and eminent in the World, they should not keep an idle train of Servants and attendants merely for the maintaining of their Grandeur, much less for serving of their Lusts, they should kept none but these for whom they have both maintenance and Employment; for, Solomon hath many Servants, but he hath much Work for them, he hath great buildings to make, Vineyards to dress,  great and small &c, which require many hands and much service, and therefore he hath servants and maids, and servants born in his house 8. The Lord is absolute owner and disposer of all the Riches and Treasures in the World, he can direct men to the Bowels of the Earth, where Riches lie, and can take away the Treasures of Kings and Provinces from them who have them, and Enrich others with them at his pleasure, they that want such things should depend upon him for their supply, who can if he think it fit, bring them to their hand, and these that have them should employ them for his Glory who can strip them of them when he will for so Solomon acknowledges I got me silver and gold and the peculiar Treasure of Kings and Provinces, 9 The Lord may cast plenty of outward things to the hands of men who he knows will abuse them, which dispensation of his is Holy, seeing he withholds only that influence for the right improving of them, which he is not bound to give, and in the Issue proves Gracious to his own, discovering their corruption in their abuse of these things for their humbling, and commending his Mercy in pardoning of them, the consideration whereof should make these who want such things, Submissive, and construct well of the Lord us intending their good thereby; and these who have them in abundance, suspicious of themselves lest they abuse them, and fearful of snares to their Souls in them, for it is clear that all these great houses, buildings etc. were abused by Solomon 1 King: 11: 7.8. And yet after he was corrected and humbled, Mercy was manifested to him. 10. So empty are all the Creatures, and unable to give satisfaction, that when man hath his eye fullest of the most delectable sights, that they can afford him, his taste and smell refreshed with the most delicious of them, and hath under his hand, abundance of all sorts of Riches, to provide him with things necessary for the time to come, his heart will readily be frequented with sad thoughts, in the midst of all, and many cares and fears will readily mix themselves with all his enjoyments, Therefore after Solomon hath all the former, he must provide Singing men, and singing women, and musical Instruments of all sorts, to divert his heart from sad thoughts, incident to him in the midst of his pleasures. 11. The Children of men as such, are prone to place their chief delight, in these things that satisfy their outward senses: only the Children of the Lord having the presence of his Spirit, can delight themselves in him, and make his Praises, and spiritual Exercises their Recreation; for, Solomon speaking of this Music of the voice and Instruments made use of to sweeten the forementioned comforts, he calls it the The delights of the sons of men.   
Verse 9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. 
HAving at large branched out his earthly enjoyments, he comes now to show what Observations, after serious reflecting, he made upon himself, and his courses: The First is concerning his outward estate and condition in the World, and this he expresses 1. Positiuly, that by the abundance of these outward enjoyments formerly mentioned, he was Great, the word signifies both to be brought to a very high pitch of Worldly Excellency, and Dignity of any sort, and likewise to have a great deal of esteem, and weight in the minds of others in the World. 2. He expresses the same Comparatiuly, that he had more of both these added to him, than any of his Predecessors, and that through the blessing of God upon him, and his affairs, in Reference to which this word increased is usually taken in Scripture Ps: 115. 14. Whereby it appears be doth now take notice of that greatness, as a performance of the Lords promise to him 1 King. 3.13. The next thing he observed of himself, and the Lords dispensation with him, relates to the inward Disposition and fra●●e of his Spirit, under all these enjoyments, and that is that his wisdom remained with him, or as the word signifies, was his constant Servant and attendant: Now though it cannot be denied, but that under his greatest defection from the Lord, His saving Wisdom, (for the habit of it,) did remain with him, that being the seed of God which abideth 1 John 3.9. and one of these gifts which are without Repentance Rom: 11, 29. Yet it seems most agreeable to the purpose in hand to take this Wisdom for that singular gift of knowledge of things natural which Solomon had, and for his civil Wisdom or moral prudence, for managing his affairs and keeping up his Reputation, considering that even that would readily be suspected to be blasted under so great enjoyment of sensual pleasures, and especially that he passes censure afterward upon all the courses, which by the conduct of this Wisdom he followed as Vanity and vexation of Spirit. Hence Learn, 1. The Lord who sees it fit to keep some of the dearest of his People very low and despised for their outward condition Ps: 119.141. deals very liberally with others of them in things of that nature, so as to gain them much reverence and respect in the minds of the men of this World, who ordinarily bestow their esteem upon the account of these things, that such of his People may have the fairer opportunity to do good to the Souls of others; for, so liberally did he deal with Solomon in the particulars forementioned, that this was the result thereof mainly in the minds of others, which he here expresses, so I was great, or as the word signifies, Honourably thought of. 2. Whatever outward greatness, and esteem in the World, the Lord vouchsafe upon any of his Children, they ought carefully to observe and acknowledge the same, that so they may the better see, how great their Obligation is to Thankfulness to the Lord, and how great their guilt is in not walking answerably to it, and so be the more humbled; for, so doth Solomon (and doubtless now being a Penitent for such causes) reflect upon and acknowledge that greatness, which Gods goodness had advanced him to. So I was great and increased, etc. 3. It is lawful for the Godly to compare themselves with, and prefer themselves to others, in reference to the Lords Bounty, and Liberality toward them, when this is not done to heighten their own conceit of themselves, Dan. 4 30. when nothing is attributed to their own worth as the procuring cause thereof, Deut. 8.17. nor That Goodness made an occasion to despise others who possibly have not received so much, Luke 18.11. But to make themselves the more Humble and Ashamed, considering that they have as far exceeded others in Ingratitude, as in Receipts, and to engage them to excel others as far in Humble and Thankful walking afterward, as they have done in Mercies formerly bestowed: For which causes it is that Solomon here sets out his greatnèss comparatively. I was great, and Increased more, than all that were before me in Jerusalem. 4. The Lord may continue with men, the exercise of common Wisdom and Prudence in managing their visible Conversation before others, even when they being estranged from him, have lost the exercise of Heavenly Wisdom, and are not following the conduct thereof, and so deserve to be deprived of that other also; that he may even in that case make use of them for doing him some Service, prevent his further Dishonour by them, and manifest his Mercy by covering in part their nakedness, which would be shamefully seen, if he should (when he is provoked) withdraw even the exercise of that wit which they abuse; for this last clause of the Verse cannot but be understood so, as to relate to the time of Solomon's Defection, when he wanted at least in a great measure, the exercise of Spiritual Wisdom, seeing it comprehends the whole time of his prosperous condition which continued even under his defection, 1 Kings 10, 28. & 11.1. etc. Even then when He was great and Increased, his Wisdom remained with him. 5. So prone are men enjoying plenty of outward Delights, to lose even the Exercise of common Prudence and Reason, and to give up themselves as Beasts to the leading of their sensual Appetites, 2 Pet. 2.12. that it is a Mercy much to be marked and acknowledged for a man to have any measure of the exercise thereof continued in that Case, For Solomon speaks of this as a remarkable thing, which hardly would be expected by many, that he having all the Delights of the Sons of Men, being so great, and increased more than all that had been before him, might yet truly say this, Also my Wisdom remained with me.   

Verse, 10. And whatsoever mine Eyes desired, I kept not from them, I withheld not my Heart from any joy: for my Heart rejoiced in all my Labour, and this was my Portion of all my Labour.  
11. Then I looked on all the Works that my Hands had wrought, and on the Labour that I had Laboured to do: and behold, all was Vanity, and vexation of Spirit: and there was no profit under the Sun.  
SOlomon goes on to describe further the frame of Spirit he had under his Estrangement from the Lord, and the Sense he had thereof, being now a Penitent. And First he returns again to show how fully bent he was to pursue his sensual Pleasures, and this he holds forth in two Expressions, The one is, That whatever his Eyes desired, he did not keep from them, By his Eyes he means mainly the Affections of his Soul, which are usually so expressed in Scripture, especially when Lust or Desire is attributed to them, 1 Joh. 2.16. Because these take in Objects to the Affections, Job. 31.1. And do in some sort bewray the tendency of the Affections toward these Objects, 2 Pet: 2.14. And so the Eyes of the Body are here also comprehended; These he confesses he did not separate, or put far away from (as the Word signifies) these Objects to which they were of themselves strongly inclined, as he should have done, Job. 31.1, By the exercise of holy reason, and Grace which he had in the habit. The other expression is That he withheld not his Heart from any joy, Which adds to the former, that as he did not separate his Eyes, or Affections from the Objects which proved a snare to him, so he did not put a Bridle, or Restraint (as the Word translated Withheld signifies) of the Fear of God and Thoughts of his Love upon his Affections; nor did he prohibit them, which is the chief signification of the Word, by his reason, to engage deeply in the Love of these Delights, however lawful in themselves▪ Now these expressions cannot be understood as holding forth no more than the use of his lawful Liberty in enjoying his allowed Comforts, seeing the plain and literal Sense of them is so far from what is commended of that sort in other Scriptures, such as the making a Covenant with the Eyes, as Job did, and praying to turn them away from beholding Vanity as David did Psal. 119.37. And so unlike to that command which doubtless had been oft pressed upon Solomon, to rejoice in trembling: Besides, if what he took had been allowed liberty, and joy of the right stamp, whereof he here speaks, he could not have past such a censure, as he doth in the following words, upon his pursuit thereof: And therefore must be understood of the sinful excess of his Affections pouring themselves out upon creature Comforts. Secondly, He giveth two reasons why he took this Liberty to himself, which then had been prevalent with him, but now did increase his Grief, that they should have been so: The 1. is, That his Heart rejoiced in his Labour, The meaning whereof is, because he found such strength of Body, and of his natural Spirit, that his very pains and toil (as the word Labour signifies) were pleasant to him, therefore he took this Liberty. The 2. is, That this was his Portion, which is not to be understood, as if God had allowed him to satisfy himself with these earthly enjoyments, without Fellowship with himself, but that he did satisfy himself too much with the same, during the time of his distance from the Lord, as if they had been his Portion, which he might indeed have taken as a Portion sufficient to encourage him in seeking a better, ver. 10. Thirdly, He passeth Censure upon the whole, to wit, all his earthly Enjoyments, and his Delight in them, as hath been explained, and that his censure may have the more weight, he shows it was past, after he had turned his Face about, as the Word signifies, that is, after serious reflection, as a Penitent, both upon all the Works he had done, and upon what he intended to do, but got not accomplished: And this he doth in three Branches. 1. That he had met with nothing, but emptiness, or disappointment of any true satisfaction, which is Vanity. 2. That his Spirit was eaten up, or gnawn away with the tormenting challenges of his Conscience, for pouring out his delight so much upon these things: This is the vexation, he speaks of. And 3. That there was no profit in all these things, or his Delight in them: the Original bears, he found nothing remaining over and above, that is, nothing besides disappointment and vexation. Hence we may Learn 1. When the Lord is not made the Prime Delight of the Souls of men, as he alone deserves to be Cant. 2.3. there is nothing that can be represented to them as desirable, or pleasant, but they are ready to give up themselves to it, so that they have his restraining Grace to thank, that they are kept back from the most heinous Wickedness; for, now while Solomon is not delighting in keeping Fellowship with God, his affections are let lose, and not kept back from any thing they incline to, and his Heart is not withheld by him, from any thing he apprehended would make him joyful: And therefore he had not himself to thank, that he fell not (though his falls were very heinous) to Witchcraft and Persecution, as Manasseh did, seeing he speaks this truly of himself, Whatsoever my Eyes desired, I kept not from them, I withheld not my heart from any joy. 2. A true Penitent will not only reflect with grief upon his former practices in themselves sinful, but likewise and mainly, upon the excess and impetuous violence of his Heart and Affections, going after things in themselves lawful, not only will he so look upon what he hath given his Heart to, and fixed his Eyes upon; but also upon what he did not keep his Eyes, nor withheld his Heart from, though otherways he hath been hindered, and will mourn for the same; for, so doth Solomon regrate here, as the ground of the vexation of his heart, that Whatever his Eyes desired, he kept not from them, nor withheld his Heart from any joy: Though it is very probable, that there were some things his Eyes desired, that were kept from them, and some Joys from which his Heart was withheld. 3. So strong is the baiss of a man's heart estranged from God, after sensual Delights, and so assiduous and importunate Suitors of them, are his Affections, that except these things that are sinful, or may prove occasions of sin to him, be either separate from him, and so put without his reach, or the forcible restraint of Love to Christ vouchsafed in that case, come in upon his Heart, and sweeten it more than it can apprehend any delight beside could do, 2 Cor. 5.14. Or the powerful apprehension of Terror from the Lord, if he should meddle with sinful pleasures, Job 31.23. the Heart and Affections, will run forth excessively upon them; so that whoever would be kept from sin, must carefully watch against all occasions of sinning: For Solomon here regrats that he did not separate these Delights from his Eyes, and that he did not bridle his Heart from them, as the Word signifies, importing hereby what he should have done, if so be he would have kept himself free of these things, which afterward proved vexation of Spirit to him, and Whatever mine eyes desired, I kept not from them, I withheld not my Heart from any joy. 4. The wise Lord, who measures out to some of his Children that are dearest to him, such a bitter cup, that they have seldom, or never sensible Pleasure in what they do or enjoy in this World, and this even while they are walking with him, and far from delighting in things sinful, Job. 21.25. Psal. 88.15. sees it fit to let others of his people, while they are presuing things sinful, or things lawful in a sinful way, taste largely of Joy and Contentment, and have their Hearts up in their way, not because he thinks little of their Sins, But that by his Indulgence, he may hasten their Repentance, or (if they do not make this use thereof) increase the bitterness of their exercise afterward, for their further Humiliation: for, so was it with Solomon while he was giving his Heart, and Affections their own sway, in the pursuance of these Delights which afterward proved vexation to him; I withheld not my Heart from any joy, and even then (saith he) my Heart rejoiced in all my Labour. 5. So strong is the delusion of that Heart, which is left destitute, of the gracious and lively Operations of the Spirit of Christ, and is pursuing earthly delights, that even these exercises and courses for attaining its Idols, which are really painful and spending, both of Body and Spirit, will seem joyful and pleasant to it. How may this condemn them who account any pains in Christ's Service, which is true Pleasure Prov. 3.17. a weariness Mal:, 1.13. for, Solomon sinfully pursuing earthly delights, saith, My Heart rejoiced in all my Labour, the Word signifies Toil and Pains even unto weariness. 6. Though men oftentimes think it a good enough Warrant to hold on in their sinful way, that their Heart prompts them so to do, and that they can take joy in their way, yet when the Lord awakes the Conscience, it will appear to be so far from a Warrant of their way, that it will increase their grief, that they should not only have followed their sinful ways, but likewise should have had Hearts to rejoice so much in them; for, Solomon gives this for a reason prevailing with him under his distance from the Lord, to give up himself to his earthly Pleasures, but now aggravating his guilt, and his grief, That his Heart rejoced in all his Labour. 7, Although there be nothing less allowed to Believers for their Portion, than the Lord himself, his Favour and Fellowship, which alone is able to satisfy them, Psal. 16.5, 6. yet when his Spirit is withdrawn from them, they will seek after, and satisfy themselves with the perishing delights of this earth as their portion for the time, which will exceedingly augment their grief, when the Lord reclaims them, for this other reason is a part of that which Solomon found now to be vexation of Spirit to him, that he had looked upon his earthly enjoyments, and his joy in them, as his portion; And this (saith he) was my Portion of all my Labour. 8. As men deserted of God go on in their own ways, and never turn their face, seriously to reflect upon what they have done, so, when his Spirit whom they have grieved, is pleased to return again, they will make it their exercise, to look back upon what they have done, comparing it with the Rule, that they may find matter of Humiliation from it, for, so is it here with this penitent, than I looked, or (as the Word is in the Original) I turned my face, importing he had before this time, gone on and never looked back) upon all the Works that my hands had wrought. 9 When a Prodigal Child of God is come to himself, he will see and be very desirous that others should see, that every thing he hath sought after as his Portion, hath been empty and void of any true satisfaction, that every thing he hath poured out the delight of his Heart upon, beside the Lord, and Fellowship with him, hath but eaten up his Spirit, and left him nothing there but the gnawing worm of an accusing Conscience, so that he hath nothing of true profit remaining; nay, nothing at all, beside that disappointment and vexation: And if it be thus with men pursuing excessively pleasures in themselves lawful, how much more with these who pursue things sinful? For, this is penitent Solomon's Censure and Judgement passed upon all his earthly Pleasures, which he calls all to consider: Behold all is vanity and vexation of Spirit, and there is no profit under the Sun.   
Verse 12. And I turned myself to behold Wisdom, and Madness, and Folly, for what can the man do that cometh after the King? Even that which hath been already done. 
THis Penitent Preacher having with Grief related and censured the principal courses which he followed, during his distance from the Lord, for attaining to Happiness, Namely, the contemplation, and study of all created things, and the plentiful enjoyment of creature Comforts, He doth now compare both together, and shows first how serious he was in so doing, he turned his face from other things to contemplate Wisdom, whereby is meant mainly the knowledge of things Natural and Moral, or whatever man's wit, without the special conduct of the Lords Spirit, can find out for attaining to Happiness, And Madness and Folly, by which he means all these sensual Delights formerly mentioned, wherein men place their Happiness, As he had looked upon both apart, so now he considers both jointly, and cannot pass from his former Sentence of both. And next, because he did foresee that many Inferior to him, would presume to find Happiness where he had been disappointed, therefore he put this question to them, What can the Man do that cometh after the King? Which hath the force of a denial (as appears by the answer here subjoined) viz. That no man after Solomon himself should ever be able to do any thing to lead him nearer an earthly Felicity, by trying the like courses, than he had done: And the ground of this is supposed, that none can expect to have more advantages, and helps to make them profit in such a study, and successful in such an attempt; And this is both a Reason of his painful study, taken from his fitness, and many advantages for it, and likewise an Argument to make his Judgement and Censure passed upon such courses, have the more weight: And so to draw others from essaying to seek Happiness in the like way.  
Besides what was observed from some expressions. Chap. 1, 17. We may learn 1. While the Heart of man is not fixed upon the Lord, and taken up with that sweetness which is to be had in his Fellowship and Service, it will be still wand'ring from mountain to hill, forgetting its resting place, which proves to some a just correction in displeasure for their folly, and to others a merciful exercise to make them return to their first Husband: For, Thus doth Solomon, beginning to be reclaimed from his defection, represent himself as one frequently turning himself about, Having said in the former verse, He turned his face, he saith here again, and I turned myself to behold, etc.  
2. They that would attain to any degree of sound knowledge, and right apprehension of things, which may be profitable for themselves and others, they must not only have their Hearts diverted from other unprofitable things, and be frequent and serious in their thoughts of these that may profit, but after they have looked upon every one of them apart, they must consider them jointly, and compare one of them with another: For, here Solomon, that he might root this experimental knowledge in his own Heart, concerning the insufficiency of all the Creatures, humane endeavours about them, and the fullest enjoyment of them, for bringing about man's true Happiness, after he had considered all his Courses for that end apart, he turns his face again, importing his seriousness to consider them jointly, I turned myself to behold Wisdom, and Madness and Folly.  
3. The utmost of Comfort that Creatures can yield, when Happiness and Contentment is sought in them, may soon be attained: It is no such depth, but that it may be sounded by these who will put it to the trial, which yet they shall do to their great grief and vexation: One man may in a short time find out so much thereof, as that he may defy others after him to find more: Whence appears a manifest difference between Heavenly and Earthly Consolations, the Heavenly being still upon the growing hand, and incomprehensible by any of the Saints till in Heaven they be filled with all the fullness of God, Eph. 3. 19 1 Cor. 2.9. For, here Solomon at the direction of the Spirit of God professeth himself to have been at the bottom of earthly delights, so as none after him could go deeper. What can the man do that cometh after the King?  
4. The Lord hath not only assured us by his Word, that if we seek Happiness in any thing beside himself, we shall meet with disappointment and vexation, but also hath given us experimental Testimonies thereof, under the hand of these, who to their grief have essayed it, whose Testimony we cannot in reason question, seeing we cannot rationally imagine to equal, much less to excel them in advantages for attaining to that Happiness; For here is the Testimony of one who excelled all mere men in Wisdom and many other things also, giving us, in the Lords Name, warning, that it shall be folly for us to make a new essay of finding Happiness where he was disappointed. What can the man do that cometh after the King? even that which hath been already done.  
5. So bent are the Hearts of men naturally upon an Earthly Happiness, Psal. 4.6. and so strongly conceited of their own ability to attain it. Job 11.12. that though they hear the pursuit of it condemned as vain and vexatious, by these who wanted nothing to gain credit to their Testimony, yet will they still except the Lord change their Heart)  hopes of attaining it, and presume to do something more for that end than any others have done before them: For this Question is to check men's vain hopes, and presumption of doing some new thing, and more effectual than what hath been done before, for attaining to Happiness in things Earthly; What can the man do that cometh after the King? even that which hath been already done.  
6. As it is no sinful arrogancy nor violation of Christian modesty, to commend ourselves, when the same may commend the Truth, and is done for that end; so when it is necessary for men to speak any thing may savour of their own praise, or preference to others, they should not only be sure, that they speak truly, and have a good Warrant for what they say; but likewise should evidence their Modesty and Humility in so doing, by keeping within the bounds they might surpass in commending themselves: For, Solomon here, as he doth to the advantage of the Truth commend himself, so he doth not say all that he might have said upon the Warrant of God's promise to him, and testimony concerning him, 1 King. 3.11. but modestly imports that others should find nothing more in this matter than he had found: What can the man do that cometh after the King? even that which hath been already done.  
7. The more fit qualifications, and advantages the Lord hath given men, for attaining to the knowledge of the Truth, as they should be the more diligent in improving them, and that they may provoke themselves thereto, should be the more frequent in humble reflecting upon any thing, wherein the Lord hath made them to excel others, so should the same gain the more weight in the minds of People to the message they carry, for, this question may safely be taken both for a reason, why Solomon was so serious in the study of the way to Happiness, and likewise why his Doctrine should have weight with all that hear it; I turned myself to behold—, and what can the man do that cometh after the King? even that which hath been already done.  
8. It is the Lords way, who searches and knows the Hearts of men, to meet with the most secret motions and inclinations thereof, by his Word: and therefore it should be the study of all his Ministers so to apply his Truth, as the same may discover the hidden wickedness of People's Heart, Isaiah 58.1. And so should it be the great desire of people to have the secrets of their Heart discovered to them by the Word, 1 Cor. 15.25. For, Solomon here clearly meets with that deceiving fancy of men's Hearts, which makes them think, that albeit he had miss Happiness in his way▪ yet possibly they might come after him, and find it out, while he saith, What can the man do that cometh after the King? even that which hath been already ●ine.   

Verse 13. Then I saw that Wisdom excelleth Folly, as far as Light excelleth Darkness.  
14. The wise man's Eyes are in his Head, but the Fool walketh in Darkness: And I myself perceived also that one event happeneth to them all.  
SOlomon having compared together these two principal ways, wherein the most part of men seek to attain Happiness, and whereof Himself had tried the outmost, and having declared them equally insufficient for that end; lest he might be thought to undervalue the one (viz. the study of Natural Wisdom, or Moral Prudence) in all other respects, as he had done in order to its leading the Students of it to true Happiness; He doth here commend it as a good Gift of God, fit to be a handmaid to saving knowledge, and mainly as it serves for the advantage of humane Society and prefers the study of it to the other, viz. The voluptuous, or sensual Life, which is spent in Carnal pleasures, which he calls Folly, because it doth much darken men's reason, and turn them Sottish, who give up themselves to it: And this preference of the one to the other, He illustrats by the similitude of Light, which far excels Darkness, vers. 13. And proves the same by Reason, taken from the effects of both, to wit, That the man endued even with this common sort of Wisdom hath his Eyes in his Head: The meaning whereof is, that he is by it much enabled to foresee the hazards and advantages of his Civil Conversation, to guard himself against the one, and provide for the other, and so in some measure to walk equitably, and soberly, for the good of humane Society; while as on the contrary, the Sensual man, who hath drowned his wit in his Pleasures, is as if his Eyes were in the soles of his feet, and so he walks inconsiderately, and is ready to run into many hazards unawares, as one that is walking in the dark. Now though all that is here said to the commendation of this Wisdom, doth truly, and far more ominently agree to saving knowledge; yet by what he spoke of this Wisdom, Chap. 1. ver. 17.18. and by what he speaks afterward of the woeful effects of it in this Chapter, it doth clearly appear that he intends not a commendation of that Heavenly Wisdom. And having shown wherein the one of these courses doth excel the other, he comes to show in the next place, wherein they both agree; whereby he proves the vanity and weakness of that Wisdom (for leading man to Happiness) which he had commended before in other respects. The first thing wherein they agree, is, That the same events are common to these that are Wise, and to these that are Foolish, in the sense formerly mentioned. By events is meant (as the word signifies) the Occurrences of Providence, which fall out beyond man's foresight or expectation. And though the Word translated (event) be used in Scripture for Prosperous and Comfortable Occurrences, Gen. 24.12. yet the following instance makes it clear, That it is to be understood here of sad and dismal events, and such as are contrary or do come against (as the Word also signifies) Mens natural Inclination. And yet the meaning is not as if every one of both sorts of men here spoken of, did always meet with the same kind of sad events, seeing experience teacheth, that some sensual voluptuous Men will be kept free of such, and suffered to enjoy their Pleasures, while the morally wise and sober Man will meet with them sadly; But the meaning is that neither the foresight or prudence, wherein the one sort please themselves, as the best way to their Happiness; nor the abundance of earthly Delights, whereof the other hath no less esteem, can either hold off or sweeten any sad event that may befall either of them. And though it be true that the same sad events for the substance or kind of them, may in time befall these that are endued with saving knowledge, which do befall either of these two sorts formerly mentioned; yet to the godly the natures of these are changed, to work for their good, Rom. 8.28. But to others sad events are incident, which are not only the same for kind, but alike comfortless.  
Hence L●●rn 1. Even of these Courses which natural men take for Happiness, and which are equally insufficient for bringing it about, there are some of them to be preferred to others, as having less open dishonour to God in them, serving more for the good of humane Society, and the temporary comfort or the men themselves, and keeping them in fit Capacity for honouring God, if so be he shall visit them with his saving Grace; as the study of Moral Virtue and Wisdom, whereof the Lord hath some sort of liking Mark 10; 21. And others again to be more detasted, as tending more to the public dishonour of God, Rom. 2.24. quenching the remainders of natural light in men Hose 4.11. and rendering them incapable of Instruction Prov. 5, 12. as the excess of Carnal Pleasures doth, which is here called Folly; For, Solomon comparing these two together, the study of Moral Wisdom, and Sensuality, both which he had before pronounced vain, empty of satisfaction, and insufficient for making them Happy who seek no better, he doth here prefer the one to the other. I saw (saith he) that Wisdom excelleth Folly.  
2. The comparing together of what is good and evil, better and worse, serves much for the producing of clear thoughts of both in men's minds: For, Solomon having shown in the former Verse that he did jointly consider, or compare together, Wisdom and Folly, gives account here what success he found in so doing; Namely, that he is now able to show wherein the one excels the other, and wherein they both agree, Then I saw that Wisdom excelleth Folly.  
3. Whensoever we undervalue any thing (of itself good) in reference to any effect which it is insufficient to produce, and so put it out of that place, whereunto men's ignorance or corruption had advanced it, we ought to be very careful that we do not undervalue it absolutely, and as to other uses and effects for which it may serve, but still to give it its own due▪ In reference to these: It being manifest by experiece that when any thing is deservedly cried down in some one or other respect, many are ready to cry it down altogether, or to charge others with so doing: As for instance Antinonians, hearing good Works undervalved in the point of Justification, they unjustly debase them, in reference to the evidencing of the likeliness of our Faith and the like; which is their proper place: And the Papists finding Us to put them from having hand in our Justification, they charge Us as if we taught that they were altogether needless, all which kinds of reasoning are confuted by Solomon in this place, who having formerly cried down this Wisdom whereof he speaks, as utterly unable to direct man to his True Happiness, he doth here commend it, as to other more inferior effects, Then I saw that Wisdom excelleth Folly, as far as Light, etc.  
4. The use of similitudes taken from things Natural, or Civil for clea●●ng the truth of things Moral or Divine▪ is lawful, and suitable for Preachers of the Gospel; providing they be apposite; decent, sparingly used▪ and not brought for proofs but illustrations of Truths proven: For so doth Solomon here illustrate this assertion which he proves afterward by a very pertinent similitude, I saw that Wisdom excelleth Folly, as far as Light excelleth Darkness.  
5. Men altogether blind in what concerns their Soul, who can neither see their spiritual danger, nor the remedy thereof, th● both be clearly held out to them, may be very sharp sighted in things belonging to this Life, and able to foresee many dangers relating thereto, that they may eschew, or prepare for them, and many advantages, that they may procure, and make use of them: For Solomon, commending that Wisdom which may be separated from saving knowledge; He saith, The Wise man's Eyes are in his Head.  
6. Excess of sensual Pleasures, though never so lawful in themselves, doth exceedingly darken men's wit and reason, and so makes them unable to discern their hazard, or advantage Spiritual or Bodily, and consequently makes them stumble and offend at every thing in their way; especially at the means which are used for their reclaiming: For, it is of the voluptuous sensual man, that the wise man here speaks; But the Fool walks in Darkness.  
7. How far soever an unrenewed man's condition and course, may be justly preferred to another's, whether for outward Enjoyments or inward Qualifications, such as Riches, Wisdom, and the like, yet none of them by any of these can hold off death, or any other sad stroke, nor find out any suitable consolation for themselves under the same: the consideration whereof should make them long for reconciliation and fellowship with God, and make that their study, as the only way to Happiness, in which state they shall be sure, every event shall be for their good, Rom. 8.28. For, herein doth the wise man make these two courses to agree, whereof the one doth in other respects excel the other, That one event is common to them all, viz. All of them who follow either of these courses formerly mentioned.  
8. Though unrenewed men ordinarily judge others, especially the Godly, miserable, because of sad events befalling them Psal. 71, 11. Acts 28.4. yet if they did mark the Lord's way with themselves, the occurrences of his Providence about them, might easily confute their mistake herein, and convince them, that neither the Wisdom wherein some of them Excel, nor the abundance of earthly delights, which others of them have, can exeem them from such sad events as have befallen others, for, saith the wise man, I myself also perceived that one event happeneth to them all.   
Verse 15. Then said I in my heart, as it happeneth to the fool, so 〈◊〉 happeneth even to me, and why was I then more wiser than I said in my heart, that this also is vanity. 
SOlomon having in the former Words asserted, that the morely wise and sober Man is liable to the same sad events, with the sensual voluptuous Fool, he doth here show, first, how he applied the same to himself, and after serious pondering of the Lords Dispensations with him, he found the same verified in his own person, who was Inferior to none for that sort of Wisdom, I said 〈◊〉 my h●●r● (saith he) as it happeneth to the Fool, so it happeneth even to me: Which is not to be understood, as if every thing had fallen out alike to him, and Fools or wicked Men, for many Fools were Dethroned while he prospered, and came to the peaceable possession of their Territories; but that he did rationally, and upon good grounds judge himself liable to the same events, none of which his moral Prudence, though very eminent could prevent, and that he had some experience of alike sad events with such toward the latter end of his life, 1 King. 11.14. etc. Next he shows some of the effects which the consideration of this equality, together with the disappointment of satisfaction he found in his Study of Moral Wisdom, had upon his corrupt heart, whereof the first is here, to make him condemn that sort of Wisdom, as altogether unprofitable, and to repine at himself for taking so much pains for it, while he saith, He said in his Heart, and why was I then more wise? Which cannot be looked upon as spoken only in the person of others, seeing he doth so expressly set it down as the Language of his Own Heart, as he useth to do these things which are most clear to have been his own Thoughts; and considering also, that there was much of this stuff in his heart, during the time of his estrangement from the Lord, whereof he is now ashamed, and content to publish it for the good of others, and therefore this must be taken for the Language of Corruption and Temptation prevalent in his Heart. Thirdly, He passeth Censure upon this his mistaken Opinion, that this also was Vanity, Which cannot be applied to Wisdom itself formerly spoken of, though it be true of it, being made use of as a sufficient guide to True Happiness, in which sense he had censured it before, but must be looked upon as a check given to his Own Heart for entertaining the forementioned Temptation, as most vain and unreasonable, seeing there are many other good uses of that sort of Wisdom, therefore he said now in his Heart, it was a Vanity for him to judge it useless in other respects, though it could not exeem men from the Dominion of God's Providence, as the temptation did suggest.  
Hence Learn 1. Whatever right Observations we make upon the Lords Dispensations with others, especially such as are sad, we ought to apply the same to ourselves, by considering that the like are, or have been, or may be upon ourselves, that so we may not dream of exemption from the like, nor stumble when we meet therewith: For Solomon, having observed in the general, That one event happeneth to the Wise and Foolish, He now applieth it to himself, Then said I in my Heart, as it happeneth to the Fool, even so it happeneth to me.  
2. The Lord in his wise Providence doth so order the falling out of the sad events upon the Children of Men, that oftentimes these who do not foresee them, nor guard against them, will be exemed from them; and these who are sharpest sighted to foresee, and most active to prevent them, are sadly afflicted with them: that the Wisest may learn to deny their Own Wit and Strength, and the Foolish may have time, and warning, to humble themselves for their rashness and folly: For, Solomon had observed, that as he himself who was a Wise man had great and long Prosperity, so might a Fool have, and as some Fools had met with sad events, so might he; For this, I said in my Heart as it happeneth to the Fool so it happeneth to me, Is to be understood of what according to the course of Providence in outward things might be expected, rather than of what did actually fall out to Solomon.  
3. As the Lord for wise Reasons, to be mentioned afterward upon chap. 9 ver. 1, 2. may make the same sad events befall the Best which befall the Worst; so consequently the best while they are in their best condition here, should look upon themselves as liable to any of these Temporary events which are incident to men, that they may the more soberly and thankfully possess their present Enjoyments, and be preparing for a change, for, so doth Solomon here teach, while he saith in his heart, and that truly, As it happeneth to the Fool, even so it happeneth to me.  
4. When the Lords Spirit is provoked to withdraw in regard of his lively operations, His train of Heavenly Thoughts goes with him, and in place thereof, Unreasonable and Sinful Cogitations come in; For, thus it was with Solomon, while this unreasonable suggestion was prevalent in his heart, which could not have been admitted if his heart had been kept throng (as sometimes it was) with Heavenly and profitable considerations. I said in my heart— and Why was I then more wise?  
5. Man's Wisdom, Natural or Acquired, in so far as it is not acted by the sanctifying Spirit of Christ, hath ordinarily fretting and repining at the Lords cross Dispensations with it; whereas the Wisdom that is from above, makes the Heart peaceable, and calm under these, Jam. 3.17. considering from whom, and for how good ends they come. For even Solomon, while the special operations of the Spirit are withheld, looks upon all that Wisdom, which is a desirable Gift of God, as useless, and repines at himself for studying of it, And why was I then more wise.  
6. So blind are men's minds in the matters of God, without the special Illumination of Christ's Spirit, and so wedded are their Hearts to their own Will and Idols, while they are not taken up with Him, that if he make them to excel in one thing, they will readily repine if they do not excel in all, and if they attain not to what their Hearts would be at, they are ready to under value what they have received, and should be thankful for, for, so doth even Solomon's corruption suggest to him: Seeing he did so excel others in Wisdom, that therefore he should not be obnoxious to the same sad events with them, And because he saw it was so with him, he is tempted to think himself a Fool in taking such pains for Wisdom, As it happeneth to the Fool, so it happeneth even to me, and why was I then more wise?  
7. The Lord in Wisdom, and much mercy to his Church and People, hath moved the most eminent of his Saints to Registrate not only their own failings, that were gross and visible, but likewise some of their most secret sinful suggestions, that others inferior to them, may take warning to watch over their hearts; and that Souls vexed with the thoughts of their own matchlessness in guilt, because of such inward sinful suggestions as frequent their hearts, may thence have some relief and comfort: Therefore is Solomon here directed by the Spirit of God, to express his own rash and sinful apprehensions, Then said I in my heart— And why then was I more wise?  
8. Whatever conflicts the Children of the Lord may have with temptations, they will at last get the victory, when his Spirit returns with his lively Operations, and then they will pass censure upon their own rashness: see Psal. 77.10. and will be content to publish the sinful Language of their heart, for the Glory of God, their own further humiliation, and the warning and comfort of others; For, Solomon, having said in his heart, Why was I then more wise, he saith, he said in his heart again, that this also is vanity.   
Verse 16. For there is no remembrance of the wise more than of the fool for ever; seeing that which now is, in the days to come shall all be forgotten; and how dieth the wise man? as the fool. 
HE enlarges further the ground, whence these sinful suggestions mentioned in the former verse, had the rise in his heart, namely the equality of events befalling the Morally Wise, and the Sensual Voluptuous Man, whereof he giveth here two instances, which have very useful Truths in them, though they do not bear the Conclusion which his corruption, while he was estranged from God, drew from them, to wit, The condemning of himself for the study of M●● Wisdom. The first instance is, That both those sorts of men formerly mentioned, and all their erterprises for Happiness, are equally obnoxious to Oblivion: Which is not to be understood of their future and eternal state, wherein they shall be for ever remembered by a sin pursuing God, for the continuance of their torment, who seek not their Happiness in Reconciliation and Fellowship with him, through Christ; But it is to be understood of their remembrance, during the time of this Life, and among men like themselves after they are gone: And is mainly intended against that sort of Wise Men who do more strongly affect the perpetuating of their Memories, and endeavour the same, by leaving behind them Monuments of their Wit, than Sensual Epicures, who care for nothing but the enjoyment of their present Pleasures: And however some of this sort of Wisemen, have been, and may be long, and much remembered among men, yet with the far greatest part of them it is not so; for ordinarily others arise after them who darken their memory and eclipse their esteem: And the remembrance of all of them, being considered as they did affect and endeavour the perpetuating of it, viz. as some piece of their chief Happiness, doth so perish quite; and at least they shall be all of them so disgraced at the last day, that they shall thenceforth eternally lose all their renown; And then this shall be fully verified of all the wicked, There shall be no remembrance of one of them, more than of another, unto all Eternity. And this instance as it is verified in time, He proves by the universal forgetfulness, wherein both the Persons and Actions of the present Generation, will be buried in the future, Seeing that which now is (saith he) in the days to come shall all be forgotten, Which likewise is to be applied only to the subject matter in hand, and in the sense presently mentioned, seeing the remembrance of God and his Works will be kept up in his Church while time endures, Psal. 45.17. The next instance is, that this wise man he speaks of, shall die like the fool, Which is held forth in a Question, importing his admiration and indignation, (viz. while his Heart was estranged from the Lord) that it should be so: Now this equality of these two sorts of men, the Morally wise or sober, and the Sensual fool, in reference to their Death, is not to be understood of the particular kinds of their Death, or the circumstances thereof, which use to be various in differing persons, but that all the Wisdom of the former sort, shall neither be able to prolong their Life, nor give them any more true Comfort in Death (seeing they have lived without the study of saving knowledge) than they have who never cared for such Studies, as these have been ravished with. And though this Question may be concerning the certainty and kind of Natural Death incident to the Godly Man as well as others, yet as to the quality of his Death, he doth not die as they do, for his Death is the beginning of his eternally blessed Life, and he shall live after his Death with God in everlasting remembrance. But for these wise Men, and Fools here spoken of, every one dies as another, they are at Death equally separated from their fancied Happiness, and Death is to all of them the Port and Entrance into their Eternal Torment.  
Hence Learn 1. Though the desire of esteem among men, especially the continuance of it after death, be of itself vain, Gal. 5.26. yet the Wisest and Best of men destitute of saving Light and Grace, do strongly incline to pursue it even as their Chief Happiness, and can with more difficulty than any others be convinced of their Vanity in so doing; For it is this sort of wise Men, that the Spirit of God here equals with the fool, and labours so much to convince of Vanity in counting themselves more truly Happy than others, because of their Wisdom, while he saith, There is no remembrance of the Wise more than of the Fool for ever.  
2. The more wit men employ in pursuing any thing as their Happiness beside God's Favour, and the more earnestly they pursue the same, the more will the Lord walk contrary to them, and set himself to blast their courses for attaining to it, For the Spirit of God directs his Speech here mainly against these Wise men, who had much more to perpetuate their Memories by, and did more for that end, than these with whom he doth equal them: They are such whom he here certifies of that which is very vexatious to them to consider (as will appear by what Solomon saith in the following verse of himself, while he had somewhat of their temper) There is no remembrance of the wise more than of the fool for ever.  
3. The present Generation, and all that live in it, should look upon themselves, and all their outward Enjoyments, as not only fading, and of short continuance, but as shortly to be quite forgotten, and should apply the same consideration to themselves, and their particular Idols, in the enjoyment whereof they place their Happiness, the more to wean their hearts from them, and not please themselves with general acknowledgements of the Vanity, and fading nature of all things: For the Wise man makes this general consideration a proof of that Particular, that both the Wise and the Fool shall be forgoteen, Seeing that which now is, in the days to come shall all be forgotten.  
4. Though temporal Death abides the Godly as well as the Wicked, Heb. 9.27. yet there is a great difference, between the manner or qualities of the Death of the One, and the Other. The Death of the Godly wants the Sting, Cor. 15.55. It is their perfect liberation from Sin, Death and Misery Philip. 1.23. their entrance into rest, Isa. 57.2. and their Coronation day, 2 Tim. 4.8. But the Death of the Wicked, is the day of their Execution, Psal. 49▪ 14. and of their entrance into eternal Torments. Prov. 7.22.27. For, as if it were not to be questioned but that there is a vast difference between the Death of the Godly, and the Wicked, Solomon here, only equals the Death of one Wicked Man, with the Death of another, while he saith, How dies the wise man? as the fool.  
5. How great difference soever there may be among wic●●● men, for outward respects during their Life, and at their Deat● also for the Circumstances thereof. 2 Gen. 9 33.34. 〈◊〉 La● 16.22. yet Death shall equal them all for the extremity of the● Misery: The thoughts whereof should provoke men to make it their great business how to difference themselves in ●●me from the Wicked, by the serious study of Reconciliation with God 〈◊〉 Christ, and living in his Fear and Obedience; for doubtless 〈◊〉 equality of theirs in reference to Death, is to be looked upon the commom Port, whereby both the Wise and Fools here spoken of enter into hell, How dies the Wise Man? as the Fool.   
Vers. 17. Therefore I hated life, because the work that is wrought under the Sun, is grievous to me; For all is Vanity, and vexation of Spirit. 
THis Verse contains another effect which Solomon's disappointment of satisfaction by his Study of Natural and Moral Wisdom, and his heaping up of all earthly Delights, had upon his Heart, while it was yet destitute of that special presence of the Spirit, which sometimes he had, and the same is also the effect of his observing the equality of events, which befall the Wise and Foolish formerly mentioned: to wit, that he hated (or as the Word signifies, Loathed and Despised) Life. The Word translated Life, is Plural in the Original; Importing, that he hated all sorts or ways of living imaginable in this World: Which is not to be understood of his hating his natural Life, so far as to be willing to lay it down for God, when he should call for it, nor of his undervaluing of it comparatively, in respect of that better Life, which made Paul long to be dissolved, Philip. 1.21. both which are commendable. But this hatred of his Life, is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints, such as Elija, 1. King. 19.4. Jo●. 3.3. and Jonah 4.3. which the Lord made use of to correct and humble his Spirit. And that this hatred of his Life is thus to be taken, will appear by considering the reasons which were prevalent with him for producing of it. The First is, That all the Works under the Sun, were grievous to him, so did the Lord embitter these things reckoned out toward the beginning of the Chapter (wherein he too much delighted) that he might bring him to Repentance; If he had not taken too much pleasure in these Works, they had not now been so grievous to him, nor would he have hated his Life: Because they were so. The Second which is also the cause of the former, is, That he found emptiness of satisfaction, and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness, which he had taken during his estrangement from the Lord.  
From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men, can make a change upon them; and make him who lately had a pleasant Life, and rejoiced in all his Works, hate his Life, and find all his Works grievous to him: For, Solomon, who in the 10 ver. of this Chapter saith, He rejoiced in all his labour, Is now brought to say, I hated life, because the work that is wrought under the Sun is grievous to me.  
2. So hardly are the dearest of God's Saints reclaimed from pursuing Earthly Delights, when once they have given up themselves thereunto, that neither the voice of the Word, which Solomon wanted not all his time, nor the voice of Conscience, together with the sweet motions and suggestions of the Spirit of God, which is vouchsafed sometimes upon the Saints under their deep Security, Cant. 5.2. are sufficient to awake them, or reclaim them, until the Lord send bitterness upon their Spirits, and upon all their Idols wherein they delight, with which also the work of His Spirit must concur, Hos. 2.14. For, before Solomon be brought to Repentance, his Life must be made bitter to him, and all the Works under the Sun grievous, that he may think of turning to his first Love, that he may loathe to feed on Husks, and long for Bread in his Father's House: I hated Life, because the work that is wrought under the Sun is grievous to me.  
3. So dangerous a thing is it, for them that have once been near God, to suffer themselves to be divorced from him, for any other Lover, that they who do so, will readily upon a very small occasion▪ hate that which they did most esteem, yea even their Own Life; For Solomon having forsaken the Lord, for base and unworthy Delights, finds them all grievous to him, and his Own Life a burden also, and this is occasioned mainly by his considering the equality of events befalling the Wise and the Fool formerly mentioned; Therefore I hated Life, etc.  
4. As it is ordinary for the Children of the Lord, under their more moderate, and gentle exercises, to loath and weary of one sort of Life in the World, apprehending in the mean time, another desirable, and such as would give them ease, Psal. 55.6. So the dearest of them may be so hardly exercised for their humbling and reclaiming, that all imaginable ways of living in this World will be hateful, and all works that can be thought upon grievous to them; for, the Word here translated Life, is in the Original in the Plural Number, and the work that is wrought indefinitely expressed, importing every kind of Work grievous, and every way of Living Hateful, Therefore I hated Life, because the work that is wrought under the Sun is grievous to me.  
5. So wedded are all men naturally to their Own Will, and and especially men of greatest Spirits, that while Christ's sanctifying Spirit is not swaying their Will to the right art, they will rather desire not to be at all, or to be in another World, though they want not their own fears that it shall not far well with them there, than to be disappointed of what they have designed as a piece of Happiness to themselves in this World; whereof among Wicked Men Achitophel is an instance, and among the Godly (beside others) Solomon here, who now with grief relates what was the sinful frame of his Spirit (while the Lord's Spirit was withdrawn) upon occasion of the disappointment of his sinful desires, which was of itself a great Mercy to him, I hated life (saith he) because the work that is done under the Sun is grievous to me.  
6. Even these who have the Seeds of saving Grace in them, and have had great familiarity with the Lord, while the special operations of his Spirit are suspended, will readily run from one extreme to another, From excess of Sinful Delight, to excess of Anxiety and Sinful Vexation, and this rather because of Disappointment of their Sinful Desires, than because of Gods being Dishonoured by them; For, thus was it with Solomon in such a case, who should have hated his sinful courses, But (saith he) I hated Life because the work that is wrought under the Sun was grievous to me.  
7. The nearer Communion with the Lord, and the greater sweetness therein, sinners have had, and have undervalved, and the more they have been thereafter ravished with Sinful Delights, they may expect to have their Spirits the more embittered, and all their former Delights made so much the more grievous to them, before they attain to their wont sweetness in Communion with God, See Psal. 32.4. Cant. 5.7. For, so was it with Solomon here, who hated his Life, and found all the works wrought under the Sun grievous to him.  
8. When the Lord makes the Life of any of his People bitter to them, and other things grievous, while they are living at a distance from him, they should be so far from taking it as a token of his wrath, and purpose to destroy them, that upon the contrary, they should take it for an evidence of his preparing them for a renewed manifestation of his favour after he hath humbled them: And upon the other hand, when they find their Hearts ravished with delight in any thing under the Sun, more than with delight in God, they should take that for a clear sign of his displeasure, and should fear to be given up to rejoice in their way till they perish▪ For, Solomon sets down this effect which his disappointment of desired satisfaction in other things had upon him, as that which was become a mean of his second conversion, and so spoke Love and mercy in God to him, even this, That He hated life, because the works wrought under the sun were grievous to him.  
9 How bitter soever the lives of God's People may be, and how grievous soever all things under the Sun may seem to them, yet the Lord still keeps them from the height, and outmost of despare, and doth undoubtedly make all of them. Repent of any motion or enterprise that way, and doth bring some of them, who have been far on toward despair, back again to proclaim their own sin, for the warning of others, and his mercy in reclaiming them, to his praise; For, here Solomon is not left to destroy his Life, though he hated it, but is preserved, and reclaimed, to show how sad and sinful a case he was in, while his Conscience was awake, to tell him of his disappointment of desired satisfaction, and he as yet not restored to his wont peace and Familiarity with God. I hated life because all the works under the sun were grievous, for all is vanity and vexation of spirit.  
10 While men are at a distance from the Lord, and his Spirit withdrawn from them, they will readily draw Poison from these very same considerations which have been of excellent use to them while they were near him, and had the gracious presence of his spirit: For this makes Solomon estranged from God hate his life, that all things are vanity and vexation of spirit, and yet the same makes him while he is near to him, put on, and commend to others a better purpose Eccles. 12.13. I hated life for all is vanity.  
11. The Children of the Lord will not weary to view often these Truths, whereof they have found the benefit or comfort in their own experience, nor will it be grievous to them to speak again and again of them, see Philip. 3.1. knowing that they may yet prove profitable or comfortable to themselves and others; For which cause it is that Solomon repeats here, what he hath often asserted before, only here he brings it in as a ground formerly mistaken by him, whereupon he hated his life, and so makes use of it now to increase his Humiliation, for all is vanity and vexation of spirit.   

Verse 18. Yea I hated all my labour, which I had taken under the Sun; because I should leave it unto the man that shall be after me.  
19 And who knows whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise under the Sun. This is also vanity.  
THese words contain First, The third effect of Solomon's disappointment of his desired satisfaction by all his Courses, during his estrangement from the Lord, and that is, The hatred of all his labour, which is not to be understood of that Holy Indignation 2 Cor. 7.11. which no doubt Solomon now being a penitent had, at the sinfulness of his former ways, seeing this hatred flowed from such grounds as are here expressed, and is Censured by him as Vanity; Nor is his hating of his labour set down to condemn men's diligence in any lawful calling, which every man should love, 2 Thess. 3.10. but to show what a sinful frame of spirit he had, while he thought upon his disappointment of contentment in his earthly delights, and wanted as yet the wont presence of the Lords Spirit, which he had when he wrote this Book, and to show how justly the Lord correct● the Spirits of his own People with Hatred or Loathing (as the word signifies) of these things wherein they have sought Contentment beside himself. Next. There are in the Words, the causes or grounds which were in his heart at that time prevalent to produce that sinful Distemper: As 1. He considered that he behoved to part with all these things. 2. That he behoved to leave them to some other, ver. 18. 3. That it was not allowed him to know whether his Heir should prove Wise or Foolish. 4. That whatever he were, he should be absolute Master of all that he had. 5. He considered that he had taken exceeding much pains. And 6. That he had manifested much Prudence and Skill in conquishing and managing those great things: all which considerations did heighten this sinful Distemper, the hatred of his Labour. Whereupon Thirdly, he sets down his Censure, That all this is Vanity, which is not to be applied to the necessity of men's leaving their Substance behind them at death to an Heir, unknown for his future Disposition and Carriage, seeing that is an ordinary event of Providence, but it is to be applied to the whole case here mentioned, to wit, His hatred of his Labour upon such grounds as are here expressed, and to men's placing Happiness in such things, as they must leave behind them. As if he had said, this is a vain or sinful frame of Spirit, and unsuitable for a truly wise Child of God, to hate his Labour, or vex his Spirit upon such a ground.  
Hence Learn. 1. When men excessively love and delight in any Created thing, The Lord is thereby justly provoked to turn that Love into hatred, and indignation: and in much Wisdom and Mercy doth he so, seeing they will not take off their affections from these things, till they be made odious to them; nor will they till then place them where they should be: For Solomon who doubtless was sinfully taken up with delight in his Labours during his distance from the Lord, saith now, Yea I hated all my labour.  
2. It is not the unworthiness of earthly Delights in comparison of Heavenly and Spiritual, which doth ordinarily at the first draw men's hearts from them, and make them have indignation at them, but rather the consideration of a necessity of parting with them, whereof the Lord in Wisdom and Mercy makes good use. First, to disengage men's hearts from them, because they see they must leave them, and then to move them to seek after better, and that upon more spiritual and approven grounds: For, therefore Solomon hates all his labour, because he sees he must eve it. Yea I hated all my labour, because I should leave it.  
3. While men are hotly pursuing their Idols, these considerations which are most common and obvious to men, will be hid from them, or not so considered by them, as to have any suitable effect upon them: For this consideration, That he should leave all to one after him, is a thing that ordinarily none are ignorant of, and yet Solomon hath not thought upon it, while he was so much delighted with his Enjoyments: And therefore when he thinks seriously of it, It not only mars his delight, but makes him hate all these things he loved before, I hated all my labour, because I should leave it to the man that shall be after me.  
4. There is so much self-love in all men naturally, and so little love to the Glory of God, and the good of others, that if the Heart be left to its own perverseness, it would rather choice that any gift it hath formerly received from God, and found sweetness and comfort in, and now misses it, should perish and go to nothing, than that others should enjoy it, or themselves have no Comfort of it: For, this even Solomon declares to have been a part of the ground of this sinful distemper of his spirit, That he hated all his Labour, because (saith he) I should leave it to the man that shall be after me.  
5. Even these who have greatest insight in all sorts of Science, cannot know what their nearest Relations▪ their Children, Heirs, or Successors will prove. There may be fair, and promising appearance of good in some, while they are under good Education and Example, and w●nt the free use of what they have a right unto, who may afterward prove very bad, 2 King. 12 2. And in others, the●e may be great appearance of much Mischief, whom notwithstanding God's powerful Grace may change, Act ●. ●. etc. And the Lord sees it fit to hid from men, the future disposition, and carriage of those who shall be after them, that their Children, or apparent Heirs, may be the daily remembrancers of their Ignorance, and that they may be incited to the mo●e Pain● 〈◊〉 D●●ty toward such, and be the more earnest with God for his direction, how to dispose of what they have to leave behind them: For here Solomon, a very sharp-sighted man in other things, could not know, and supposes others to know no more than He, what his Heir or Successor should be; while he saith, He must leave his labour to the man that shall be after him, and who knows whether he shall be a Wise man or a fool.  
6. Great Estates lawfully Conquest, and wisely managed, may fall into the hands of these who will foolishly and sinfully dispose of them: Whereupon all men should read the vanity of things earthly, and never feed themselves with fancies that what they leave, shall be wisely managed after them, which (though they were sure of it) could give them no true comfort, except they use what they have well for their own time: For, Solomon supposes here that his great Estate might fall into the hands of a fool, as indeed it fell out, for one part of it went to Rehoboam, another to Jeroboam, and a few years after his Death, the great part of his Treasures and Riches to S●●shak, all of whom were fools in God's sight, whatever they were in the Eyes of the World, Who knows (saith he) whether he shall be a wise man or a fool.  
7. So ready is every man naturally to Idolise his own wit, that what One hath never so wisely contrived and framed, another will affect to put in a new Mou●●, that it may be said to be his, and he may have the praise of it: And the other who framed it wisely at first, will readily vex himself to think that wh●t he hath shown so much wit about, should be disposed otherwise than he designed: For, here Solomon (now being a Penit●●●) confesse● himself to have 〈◊〉, (while he was ●strang●● from the Lord) vexed to think that after hi● Death, ●nother sho●●d put his wise Contrivances in a ●ow 〈◊〉, and likewise supposes his Successor (whatever he should be) ready to do the same. I hated all my Labour, because I should leave it to hi● th●● shall be after me, and who knows, etc. and 〈◊〉 ●e shall have 〈…〉 (as the word is) Mastery 〈◊〉 all my l● 〈…〉 dispos● of it as his pleasure.  
8. The clearer grounds men have that these who are to be their Heirs or Successors shall prove truly wise, and so improve what they leave to them for the honour of God, the more willingly and cheerfully should they part with what they have: And this should make these who are apparent Heirs, or in expectation to succeed to others in great possessions, so to carry themselves as they may be a Comfort, not a Vexation to these dying persons from whom they are to receive some Worldly portion; For, Solomon's indignation at all his Labour, because he knew not whether he should be a wise man 〈◊〉 a fool who should enjoy the fruit of it, Imports that if he had known he should prove wise, he had not been so much vexed to think of leaving all to him.  
9 That which doth so strictly tie the hearts of men to their earthly enjoyments, that they are vexed to think of a separation from them, Is that they look upon them as the fruit of their own pains only, and the product of their own wit, and consider not their dependence upon him who gave them all freely, and may take all back again when he will: For, Solomon hates his Labour when he thinks of leaving it, because he looks on it as his Labour, wherein he had taken great pains, (as the Word translated Labour signifies) and wherein he had manifested so much of his skill, my labour wherein I have laboured, and wherein I have shown myself wise under the Sun.  
10. It is a great folly in men, to place and seek their Happiness in things they must leave behind them, and cannot carry with them through death, when they will have most need of comfort, and to neglect the seeking of it, in the study of reconciliation and fellowship with God in Christ▪ who would go thorough the valley of the shadow of death with them, Psal. 23.4. and in his fear and obedience which will in the Gracious reward thereof follow them, and be with them after their death, when all other things will leave them Rev▪ 14. 1●▪ For this censure may safely be applied to men's seeking their Happiness in the in●oyme●● of these things they must leave behind the● this also is vanity.  
11. As it is a sinful Vanity in men to place their Happiness, in things they must leave they know not to whom, so it is no less Vanity to vex themselves concerning the disposal of what they have after them. If they have gotten their Possessions by unlawful means, they should Repent and Mourn for the same before the Lord, and while they enjoy them should Labour to use them aright, they should see to the education of these who are their apparent Heirs, and seek the Lords Council in declaring their last will, even concerning their outward Estates, not vexing themselves because they must leave them, and are uncertain how they shall be used after them: For, it is the whole case here, mentioned in these two Verses, viz. the hatred of his Labour, for the Reasons here expressed, that Solomon censures while he saith This also is vanity.   

Verse 20. Therefore I went about to cause my heart despair of all the labour which I took under the sun.  
21. For there is a man whose labour is in wisdom, and in knowledge, and in equity, yet to a man that hath not laboured therein shall he leave it for his 〈◊〉. This also is vanity, and a great evil.  
HEre is 1. The fourth and last effect which Solomon's disappointment of desired satisfaction in his former courses, and the consideration of the former ground of hating his Labour, here repeated, had upon him, to wit, that he st●●ied now to make his heart despair of all his Labour▪ which is not to be understood of so wicked a purpose, 〈◊〉 to take away his natural life, seeing the Object of this despair is expressed h●●e to be only the Labour he had formerly Laboured under the Sun; nor can the meaning of it be▪ that he did resolve to 〈◊〉 off all pains and Labour about the affairs of th●● li● 〈…〉 continued d●●●gent all his l●●e, even in hi● wo● 〈…〉 ●●●aging the affairs of his Kingdoms: But 〈…〉 to be expounded in reference to his scope i● this book, that now, after his spirit had been so embittered, and all his endeavours for contentment in other things beside fellowship with God frustrate, he did seriously apply himself, and resolved to go from the use of one mean to another, as is imported in this word I went about, as in a round or circle, as the word signifies, to persuade his own heart that Happiness was not to be found in these things, wherein he had formerly sought it, and so to cut off all hopes from his heart, of ever attaining it in these things: So that this seems to be an approven motion wrought in his heart by the Spirit of the Lord, especially considering that the Lord challenges the want of such a frame in his People under their defection from him Isai. 57.10. Thou saidst not there is no hope, where the same word is in the Original, which is here translated to Despair, vers. 20. Next he sets down that consideration which had influence upon the working of this frame, to wit, that he had observed that men who have most skill of contriving things worldly, most Prudence or Experience, to help them in executing their Contrivances, and likewise most Uprightness, and so are most free of Injustice or Dissim●lation in reference to others, as the three words here used, Wisdom, Knowledge, and Equity signify, Behoved to leave all their Purchase to one who never took pain●, either for attaining to such things, nor would manifest such commendable Qualifications in managing and improving the same▪ which ●eason though it be not the main, that should have made his heart despair of Happiness in the Creatures, and so it imports his Darkness that made him at this time make use of it only for that end, considering that he had been obliged to look upon all his f●●●er courses, as insufficient to make him Happy, though he had been sure to leave all he had, to such 〈◊〉 one as he could have desired▪ yet because it hath a truth in itself, and was fit to prevail with his heart, not yet so replenished with the prese●●e of the Lords Spirit, when he was in the fr●●e here rel●●●d, as now when he wrote this, therefore it is blest of God to him, for working his Heart to that frame● Thirdy, He doth here pass Sentence, not upon his purpose to cause his Heart despair of Happiness in these things, as was explained, seeing that was an approven Resolution, but upon ma●● saying out all his Wit and Strength upon these things, as hi● portion and chief Good, which he must shortly leave behind him, to such an one as he knows not what he shall prove, This (saith he) is vanity, i. e. a course which proves man to be vain in following of it, and which is empty of any true satisfaction to him, and it is a great evil, both of sin, in seeking Happiness where it is not, and of punishment, in so far as it disappoints, and so at last vexes and torments the Spirit.  
Hence Learn 1. Men will never seek their Felicity where it may be had, to wit, in God, his Favour and Fellowship, till they be put out of hopes of finding it any where else: so long as they may have but Husks, they will not long for the Bread that is 〈◊〉 their Father's House; For, here Solomon shows what a pass he was brought to, before he was reclaimed from pursuing earthly Delights as his Happiness, viz. That he was made to despair of finding what he sought in them. Therefore I went about to cause my Heart despair.  
2. It is no easy matter to lose the heart from earthly Delights, that is tied to them as its portion: A man must bestir himself in the use of all means, and must busy his heart to find out motives effectual for that end; for, so did Solomon here, as is imported in this expression, I went about to cause my heart▪ etc.  
3. As men destitute of the special Operations of the Lord● Spirit, may manifest much Skill, Prudence, Experience, Ingenuity and Uprightness in their acting, and yet be seeking but an earthly Happiness, and never minding the great end of all their Undertake, the Glory of God, their own and others Spiritual Good: So the more of these Gifts or Virtues men do exercise and manifest in their interprises, if they seek no further▪ the more will their anxiety and vexation be increased▪ were it but upon this ground, that they cannot dispose of all their Purchase to men after them, according to their own inclination and pleasure; for, Solomon here speaks with a main eye to himself▪ and his own Disposition and Carriage, while he was at a distance from the Lord, and so acting as a natural man may do, while he saith, There is a man whose Labour is in Wisdom, and Knowledge, and Equity; and yet to a man that hath not Laboured therein, shall he leave it. This is a great evil.  
4 While these prime Motives which should prevail to alienate men's hearts from sinful courses, are either not minded, or have no Power for that effect, the Lord can, and sometimes doth make use of common and more inferior Motives for bringing about the same: and therefore every frame of Spirit is not to be looked upon as bad, because it hath been wrought by some Considerations which are common and have in them a mixture of Ignorance and Corruption; For, Solomon should have caused his heart to despair of Happiness in the Creature, because he was created for enjoying a Felicity of a higher nature, than all the Creatures could afford, and because true Happiness is only to be had in Reconciliation, and Fellowship with God, but he doth not attain (at this time whereunto he here relates) to these thoughts, and yet this more inferior Consideration is blessed to bring his heart to this frame, that There is a man whose Labour is in Wisdom, and Knowledge, and Equity, and yet to a man that hath not laboured therein shall he leave all etc.  
5, Men are naturally more prone to be anxious what shall become of their possessions after them, and afraid that they be not employed according to their mind; than they are now to improve them in their own time, for the best advantage, the honour of God, their own good, and the good of others: Which is, as if a servant should be more solicitous, how his Master should dispose of the fruits of his Labour, and afraid lest they fall into the hands of some evil servant after him, than he is how to improve his pains in the mean time to his Master's best advantage; For, Solomon was much troubled with this, that a man who hath laboured in wisdom— should leave all to him that hath not laboveed therein▪ Which cannot be justified, seeing the Lord cannot but dispose well of all things, into whose hand soever they fall, and how bad use soever men make of them.  
6. The Lord in his wise Providence sees it fit, that great things of the World should fall for a portion to men, who have neither Wit nor Experience for purchasing, or improving of them, that all may be convinced that these things are not infallible signs of his love, Eccles. 9.1. and that men who get them may be alured to their duty by them, or the more severely punished when he reckons with them Rom. 2, 45. For, there is a man, whose labour ●s in wisdom and knowledge, and equity, and yet to a man who hath not laboured therein shall he leave it for his portion.  
7. It is both the sin, and misery of men, to spend their time and abilities in seeking their Happiness in things which they must leave to others, not knowing how they shall be used: nothing but disappointment, vexation and torment of Conscience when God awakes it, can be the result of a man's forgetting his one thing needful, and Labouring, though in wisdom, and knowledge and equity for things earthly as his Happiness, which he must leave to another that hath not Laboured therein; For, this is the thing that Solomon here pronounceth Vanity and a great evil.   

Verse 22. For what hath man of all his labour, and of the vexation of his heart wherein he hath laboured under the Sun?  
23. For all his days are sorrows, and his travel grief, yet his heart taketh not rest in the night. This is also vanity.  
SOlomon here giveth the Reasons of his censure passed in the former words upon men's pains for an earthly Happiness.  
The 1. is, that man hath no real advantage, or true comfort by all his toil of Body, and vexation of spirit about things earthly: Which is not spoken to the prejudice of any lawful diligence about humane affairs for the right end, but only to convince natural men of the fruitlesness of all their pains in order to the true satisfaction of their souls: And this reason he doth propound by way of interrogation, that he may the more effectually rouse up himself and others, to consider the vanity of seeking Happiness in ●he creatures: and by it also he doth as it were challenge all who neglect to seek their Soul-satisfaction in Reconciliation and fellowship with God in Christ, to condescend if they can (and with all supposes that they cannot) upon any advantage they have by all their toil and pains. The question hath the force of a negative as was cleared from the like Chap. 1. ver. 3. Whence that which is here understood may be thus supplied, what profit hath a man of all his Labour?  
The 2. Reason is, that whoever choises any earthly thing for his portion, shall be so far from any true profit, or satisfaction, that may compense his Pains, that by the contrary all his days shall be sorrows and his travel grief, which is mainly to be understood of men of greatest Spirit, and Parts, who take most pains for Happiness in things earthly: not as if such men might not have many days of Carnal pleasure, and joy, but that they have no good days, no days but such as yield them matter of sorrow, no employment but what affords them matter of grief, and such Sorrow and grief as is not easily expressed, therefore he useth several words here to the same purpose, and these in the abstract and in the plural Number.  
The 3. Reason, which may be taken for an instance, or illustration of the former, i●, that even in the time which God hath appointed for the rest of men's Bodies and Spirits, such men are often so hot in the pursuit of their Idols, of Riches. Honour, or pleasure, that they cannot get rest, or, as it is in the Original, in the night his heart lieth not down, but is abroad and vigilant, sometimes flying from his own fears, and sometimes earnestly pursuing these shadows of earthly delights which fly swiftly from him, and this course also he censures to be Vanity, to wit, that 〈◊〉 should so torture himself, for that which cannot comfort him, especially that he should deprive hi● self of the rest and comfort he might have, for that which 〈◊〉 cannot have. This also is Vanity.  
Hence learn. 1. It is altogether impossible for any reasonable creature to condescend upon any true advantage or comfort, th●● men have by all their pains about things earthly as their porti●● though deluded Souls ravished with delight in serving th●● Idols, apprehend that real comfort and ga●● is only to be h●● in their way Hosea. 12.18. yet cannot the wisest of them g●● account of any such thing as deserves that name; For, this 〈◊〉 question which no man seeking his Happiness in the creatures 〈◊〉 answer Affirmatively, by showing what he hath beside toil, and vexation, what hath a man of all his Labour, and the vexation of his heart.  
2. Men that would promove the work of Mortification is in their own hearts, must often put their hearts to consider what profit or comfort they have, as the result of so great pains as they have taken about their Idols; And have need also to have their Consciences often pressed by Christ's Ministers to make answer to this or the like question, which Solomon having put in substance before Chap. 1.3. he puts here again to his own heart, and to others also, what hath a man of all his labour? etc.  
3. So earnest are men, who make not the Lord, his favo●● and fellowship their chief delight, in the pursuit of their Idols, that they not only spend their bodies with toil, and wearisome business, as the word here translated Labour signifies, but they suffer their Spirits also to be eaten up, or gnawn away with cares and fears about these Idols, as the word Vexation signifies; Thus doth the Lord justly correct men for slighting of him, by suffering them to render themselves in some measure incapable, of that sweetness they so much thirst after in things beside him. How much better were it for them to bestow their pains in seeking and serving the Lord, whose way is pleasantness Prov. 3.27. Pea●●, Rom. ●, 6, and Strength Prov. 10.29. to all them that 〈◊〉 therein? So much is employed in the question what hath a man of all his labour, and ●f the vexation of his heart? etc.  
4. Till men be in a reconciled estate, and enjoy fellowship with God in Christ, they will never have a joyful day, nor a comfortable business: All their days will be sorrows, and their travel grief: any joyful days they apprehend themselves to have, are but like the fancies of one that dreams he eats, and hath nothing Isai. 29 8. Their Car●al joy hath often a mixture of sorrow with it, and alw●●e ends in heaviness Prov. 14.13. For the spirit of God is in this to be believed, rather than the delusions of Satan, and men's corrupt hearts; All his days are sorrows, and his travel grief.  
5. The more earnestly men pursue rest and satisfaction in any thing earthly, they take the nearer way to their own Vexation; For, of the man who is spending himself in the pursuit of the things of the earth, is this spoken, yo● he takes no 〈◊〉 in the night.  
6. Though the Lord who when he pleases will give his beloved People rest even in their bodies, and that in the midst of greatest outward hazards Act. 12.6. may for their Humiliation deprive them of it Psal. 77.4. And his People ought sometimes to withhold from themselves the night's rest, for Spiritual Exercises; such as Humiliation and Sympathy in the time of some great Calamity ● Sam. 11.15. Praise, and Th●●sgiving, in the time of some great delivery Psal. ●9. 62. Yet when excess of Cares and Fears about things Earthly, goes between men and their night's rest, or other allowed refreshments of that nature, it is not only a clear evidence of their own Vanity, and sinfulness in seeking Happiness in these things, but 〈◊〉 of God's just displeasure, who hath put such vanity upon these false Gods, that they alwise disquiet their Worshippers; For, so doth the spirit of God censure this excess of Worldly cares or delights in the Worldling▪ Yea he taketh no rest in the ●●ght, This also i● vanity.   

Verse 24. There in nothing better for a man than that he should eat and drink, and that he should make his soul enjoy good in his Labour. This also I saw, that it was from the hand of God.  
25. For who can eat? or who else can hasten hereunto more than I?  
Lest the Preachers former Doctrine concerning the Vanity of things Earthly in order to the satisfying of a man's Soul, might be mistaken, as if the intent thereof were to deprive men of the comfortable use of God's good Creatures, before he prosecute it further he doth here open up a little, the nature of that wherein true Happiness doth consist, which he doth more fully clear afterward: And so in few words clearly determines what is that good for the Sons of Men in this Life, which he said he was so inquisitive about, in the third verse of this chapter. And this he doth in such a way, as may be most prevalent with men ravished with earthly delights: And for this end he doth First show, that that Happiness which is attainable in this World, consists in the conjunction of these two. The 1. relating to the outward man, is the Holy, Sober, and Cheerful use of all lawful creature Comforts, which the Scripture comprehends under the Name of our daily Bread, and he calls Eating and Drinking; for, thus must the Eating and Drinking here commended be understood, and not of a man's giving up himself to the excessive use of sensual Delights, considering that Solomon hath so much condemned this before, as unworthy to be chosen for a man's portion, and that the same is altogether inconsistent with the good of the Soul. The 2. relating to the Inner-Man, to which the former must be subservient is, that he make his Soul enjoy good, which must be understood of some good suitable, and satisfactory to the Soul, as no sensual Delight can be: And therefore it must be that sweet Fellowship which reconciled Souls have with the Lord, while they walk in his Fear and Obedience, which he presses in the close of this Book; and this is to be intended by man as the good of all his Labour, or pains he takes in this World, the end of his Eating, Drinking, and using all the lawful comforts of this life. Next, He doth confim that this Good consists in the conjunction of these two, from his own certain knowledge and experience, he saw, viz. by the light of the Word, and the Spirit of God now present with him, and by his own observation, that all this, to wit, all lawful creature comforts, the power to make use of them, and find sweetness in them, and especially the Grace to use them so as the Souls good may be thereby promoved, All this was from the hand of God: whereby is meant his liberality enlarged toward man, in allowing these Comforts upon him, and his powerful Blessing causing him so to use them; see Psal. 104.28. And Thirdly, to gain weight to his testimony concerning this matter, he shows he was inferior to none for plenty of creature Comforts, and opportunity to make use of them speedily, without much labour to him; and therefore was to be believed in this, That Happiness was not in the enjoyment of outward Comforts alone, but only in such a Holy and Cheerful use of them, as might be subservient to the Souls good, which consists in Fellowship with the Lord.  
Hence Learn 1. Though the public Ministers of Christ ought to deliver the whole Counsel of God to the People, as they have ability and opportunity, Act 20.20, 27. Yet is it Wisdom in them while they have to do with these that are strangers to Communion with the Lord, especially such of these as are ravished with Earthly Delights, to bring forth in the first place such Truths as may probably be most taking, prevalent, and have best acceptance with them, such as these are that do concern the Lords large allowance of as much comfort, even in outward things, as men can▪ in reason desire: That Soul-ravishing sweetness is only to be found in Spiritual Exercises, which will make all sinful Delights loathsome, and refine the lawful Sweetness that is in the Creatures; And so, that Religion is a friend both to the Bodies and Spirits of men: For, this is Solomon's method here, who without doubt, is directed to frame this Book mainly, for the convincing and gaining of Men, who are in the way that he himself was in, before his recovery from his defection. He doth not at the first deliver the ●●lictest of these Precepts, which afterward he presseth in order to Happiness; but speaks as if he conceded much to men concerning the use of sensual Delights, only minding them of their Souls good which they could not in reason slight, while he saith, There is nothing better for a man, then that he should Eat and Drink; and make his Soul enjoy good of his Labour.  
2. It is dangerous to leave men under Convictions of the evil of their Courses, and Apprehensions of certain misery abiding them, except there be also some intimation of a probable way for them to be made Happy, and the same in some measure cleared up to them; lest they either return to their wont sinful Delights, as Israel would have gone back to Egypt, or choice to die in Despair, not daring to go back, and not knowing how to go forward. Therefore Solomon having spoken somewhat concerning the Insufficiency of the most plausible and promising courses, which men destitute of the Lords Spirit can take for satisfaction, before he proceed further he inserts here some discovery of true Happiness, that men may have the clearer thoughts of it, while he saith, There is nothing better for a man than that he should Eat and Drink, and make his Soul enjoy good of his Labour.  
3. As it is to be acknowledged for a great Blessing of God to have plenty of Creature Comforts, and withal Power to make use of them, and find Sweetness in them, and not to be hindered therein either by inward exercise of Spirit, Job 33.19.20. such as the Lords withdrawing of his wont comfortable Presence, Psal. 102.9. and 42.3. by outward Crosses embittering the Spirit, 1 Sam. 30.26.27. by excessive fears of outward Hazards, Psal. 107.18. by groundless scruples of Conscience, Act. 10.13.14. or by miserable Sparingness, etc. So it is to be looked upon but as the smallest part of our Happiness, and as no part of it at all, unless in the use of these things, the Soul be enjoying good suitable for it; for, as Solomon commends Eating and Drinking in the sense formerly mentioned, so he doth not commend it alone, but as it ushers in, and promoves some true good to be enjoyed by the Soul of man, There is nothing better than that a man Eat and Drink, and make his Soul enjoy Good.  
4. Ministers when they confute the abuse of things Lawful, and the Excess of men's Affection to them, should withal assert and clear the lawful liberty of Christians; lest Hearers who are ready to run from one sinful extreme to another (from making provision for the Flesh in the excess or pampering of it, to fulfil the Lusts thereof, unto a neglecting of the Body, to the prejudice of the Spirit) may apprehend Religion to be an Enemy to their Bodily Health, and to the true Cheerfulness of their Natural Spirit, contrary to Prov. 3.8. Or may be without ground challenged for taking what is the Lords Allowance to them: Thereforefore Solomon after he hath condemned the excess of sensual Delights, doth here commend the right use of them, which is consistent with, and subservient to the Souls enjoying of its true good in Fellowship with the lord There is nothing better than that a man should Eat and Drink and make his Soul enjoy Good, etc.  
5 The outmost of that Happiness which is attainable in this Life by the Children of the Lord, wants not its own Imperfection, and mixture of Trouble and Toil with it: The Lord so disposeth that men may long for that State where their Happiness may be full, and unmixed. In Heaven there shall be no use of the Creatures for Eating, Drinking, and the like; Rev. 7.16. which take a great part of a man's time to provide, and use so frequently: But in this Life, There is no better of it than to be at the pains of Eating and Drinking, and that way to keep up ourselves, that our Souls may enjoy good of our Labour.  
6. The right use of Creature Comforts, such as Meat, Drink and the like, is not only consistent with, but subservient to the Souls enjoying of that true Spiritual good, which is suitable to it, when we are by the use of these things, led to think upon and long for better, and when the strength we receive thereby is employed in the Praise and Service of the Lord; for this Eating and Drinking here commended; carries along with it and promoves, the Souls enjoying of Good, and if man Eat and Drink, and neglect to make his Soul enjoy good; he is worse than the Beasts that perish. There is nothing better than to Eat and Drink, and make the Soul enjoy Good.  
7. Though the Soul and the matters of it, should be first, and principally cared for Mat. 6, 33. yet it is not the Lords mind, that our seeking the good of our Souls should make us careless of our Bodies, but rather that we should out of respect to our Souls, and the good thereof, respect the good of our Bodies in a Sober and Holy manner: So that to respect the Body and care for it, in reference to the Soul, that by the Body the Soul may be served in serving its Creator: and not to neglect the Soul, or any Duty relating to the welfare thereof, for indulgence to the Body, is that golden path, wherein men may expect some measure of that Happiness which the Lord allows upon his Children in this Life; for (saith he) There is nothing better than that a man should Eat and Drink, and enjoy good of his Labour.  
8. Every expression in the Scriptures, is not to be looked upon apart; but some are to be considered jointly with others, sometimes with such as go before, sometimes with such as follow after, else men will be in hazard to wrest the Scripture to their own Destruction: For if we consider the first expression in this verse, There is nothing better than that a man should Eat and Drink, without considering what follows, it might seem to express the Sense and Mind of Epicures: But if we join it with the Expression immediately following of the Souls enjoying good; then we come to understand the Eating and Drinking here commended to be such as prejudge not the Spiritual and Eternal good of men's Souls, There is nothing better for a man, then to Eat and Drink, and make his Soul enjoy good.  
9 To have the outward Comforts of this Life, the Power to use them, and to find Sweetness in the use of them, and especially the Grace to use them aright, so as the use of them may not hinder but promove the good of the Soul, all this is from the Liberality and Providence of a good God, and in it our Father's allowance, our Redeemers purchase, and our Comforters presence and teaching, are to be acknowledged; for, so saith Solomon here, that All is from the Hand of God, the Name God is in the plural number minding us of the three Persons of the Blessed Trinity.  
10. Whatever Ministers say to the Lords People, they should Labour to see it by the Light of the Word; and Spirit of God, and likewise by their own experience, whereby they put these Truths they deliver to the proof, and labour to find the Power of them upon their own Hearts, for (saith he) I saw that this was from the Hand of God.  
11. Whereinsoever the Lord makes any of his Servants to excel for outward Enjoyments or Privileges, they should Labour so to carry themselves in the use thereof, that from their own experience, they may teach others how to use these outward Advantages for the Spiritual good of their Souls, considering that People who place their Happiness in these things, are ready to think, that if men knew Experimentally the worth and sweetness which they fancy to be in them, they would not so undervalue them: For, that Solomon may convince all, that their is no true Happiness in the use of these things, except they be made subservient to the Souls enjoying of that true good, which is in Fellowship with God, he doth by this question incite all to consider, that he who asserts this Truth was inferior to none for plenty of outward Comforts, and conveniency of speedy enjoyment of them, while he saith, Who can Eat? or who can hasten thereunto more than I?   
Verse 26. For God giveth to a man that is good in his sight, Wisdom, and Knowledge and Joy; but to the Sinner 〈◊〉 giveth travel, to gather and to heap up, that he may give to him that is good before God. This also is vanity, and vexation of Spirit. 
HAving given a short sum of that True Happiness which is attainable in this Life, he doth here describe the Blessedness of them that seek after it, and the misery of these that slight it: And this he brings in as a reason to move men to fall in love with it. As for the man that takes the right way of seeking Happiness, whom here he calls the man that is good in God's sight, which signifies one freely favoured and delighted in, and so a justified person through the Righteousness of Christ, and one who is sincerely studying what is good, or wellpleasing, not in the sight of the World, but of God, The Lord giveth, and giveth freely; and in giving makes sure and firm to him, as the word signifies, Wisdom and Knowledge and Joy. Whereby is meant n●t only skill to purchase a Competency of things Worldly, with Prudence to manage, and use the same aright, together with cheerfulness in the use thereof, which cannot be excluded here, seeing the same was expressed before as subservient to that Happiness which is attainable in this World; But mainly an increase of saving knowledge, which is set forth by two words, because there are many degrees of it, and an increase of Spiritual joy flowing from the Faith of Acceptation with God through Jesus Christ: I say the words are to be understood of the increase of these things, because they are promised to the man who is b●fore favoured, and so hath the first Grace. Next, As for the man who continues in his mistake concerning the way to true Happiness, whom he calls here the sinners not 〈◊〉 if the other formerly spoken of, or any other in the World, did not deserve that name; but because such an one is given up to the slavery and servitude of his lusts, in an unreconciled state (as the Word Sinner often signifies in Scripture, when it is opposed to the Good or Righteous. 1 Pet. 4, 18) and, as the Original Word here signifies, One that errs from the Scope. i e. who is mistaken in the Main concerning True Happiness, & is pursuing the same in things of this Earth, To such an One God giveth in His justice and displeasure, as his sure portion, if he continue in that way, sore travel, or (as the word signifies) Painful Servitude and slavery in gathering and heaping (which Words import him to be both successful and unsatisfyed) that which he must leave behind him, to be possessed by these for whom he intended least, even to one that is good in God's sight: Which is not to be understood, as if every Wicked man should make some Godly man his Heir; for then the Godly should be the Richest in the World; but that often the Fruit of the wickeds pain redounds to the advantage of the Godly, or rather that his purchase and estate is at the Lords disposal, to give to whom he pleases, and thinks good enough for receiving such trifles. And this excessive pains of men, for these things which they can neither long enjoy, nor transfer to others as they please, he censures as Vanity, that is, a sinful course, and such as will in the end produce nothing but torment to men's Spirits.  
Hence Learn. 1. The consideration of the Lords large and comfortable allowance to His Own; should move All to take them to His Way of seeking after Happiness, and therefore this allowance should be much insisted on by his servants, and often viewed by People, that their hearts may be engaged to that way: For this description of the Lords liberality, and sweet allowance to his own, is here brought in as a motive to make men fall in love with that Way to Happiness formerly hinted at. For God gives to a man that is good in his sight, Wisdom and knowledge and joy.  
2. Before a man can expect that large and sweet allowance which God giveth to his Children, he must first be made good in God's sight, by Reconciliation with Him, the Imputation of Christ's Righteousness, and Renovation of his Nature, that he may aim at what is well pleasing in the sight of God; For, to the man that is good in his sight he giveth Wisdom etc.  
3. Whatever the best of men receive from God, even these who are accepted as Righteous in his sight, whose dispositions and way is most sincere, and so are Good in his sight, it is not of their procurement, nor merited by any goodness they have, seeing it is all a free Gift: For even to him that is good in his sight he giveth Wisdom; every further degree of Grace is a new gift to such a man.  
4. Not only Knowledge of things Spiritual, but of managing aright things Temporal; and not only the first saving Grace, which comprehends the habits of all Graces, but every act of Grace; and not only matter of comfort and joy, but joy itself, or the power and heart to take joy and comfort, is a free gift of God: For, this, he giveth to him that is good in his sight Wisdom and Knowledge and joy, may be understood of all sorts of approven Wisdom, of every degree of Knowledge and Grace, and of his giving the power to take comfort in known grounds of rejoicing.  
5. That which men weary themselves in seeking after, and will never find in things Earthly, is truly to be found in God: For, Solomon hath shown before that during his estrangment from God, he was seeking satisfaction to his mind in the study of Wisdom, and thereafter in the abundance of earthly pleasures, and hath declared himself disappointed of all, till he come back to his first Love, who giveth him, as He here professes, and promises to others who will take them to God's way that they shall get the like, Wisdom, and Knowledge, and Joy.  
6. There must be Wisdom and Knowledge, before there be true comfort: Men must see their misery and hazard, the remedy thereof, and how to make use of it; Their duty and how to set about it; and then they may be sure Joy shall be the result of this practical heart affecting Knowledge, whereof Solomon here speaks: This is imported in the order of these gifts, He giveth Wisdom, and Knowledge, and Joy.  
7. The blessedness of God's People, and the misery of others are both better seen, when they are compared together. Therefore the Preacher here illustrates the one by the other God giveth to the man that is good in his sight, Wisdom and Knowledge, and Joy; But to the sinner travel, etc.  
8. Though men seeking their Happiness in other things beside the Lord, do imagine themselves the only free men, and to have much Joy in their way; yet the truth is, they are but slaves to Satan, and their own Lusts, and without all true comfort, for (saith he) God giveth to the sinner travel, the Word signifies Servitude and Affliction.  
9 Though men seeking Happiness in things Earthly, may have success in getting abundance of them brought to their hand, as is imported in this that Thy gather and heap up, yet they are still as far from satisfaction as formerly; For these two words import them still Gathering and Heaping up, and yet never attaining to what contents them, They have travel to gather and heap up.  
10. God hath the absolute disposal of men's Purchase and Estates at His Pleasure, He can order them to be violently taken away from them, Isai. 54.16. He can determine their minds at last, to order them otherwise than they did formerly intent, Prov. 28.8. And can remove these for whom they did intent them, that they may fall into the hands of others, Psal. 39.6. It is good to serve such a Master who can and will (when he pleases) transfer the Estates of his enemies to his Friends, Psal. 105.44. And doth alwise dispose of the same as he thinks good, That he may give to him that is good before him.  
11. The consideration of the much toil that is in purchasing things worldly, the great disappointment of true satisfaction which is in the enjoying of them, and the much torment of Spirit which is the result of seeking Happiness in them, should wean men's hearts from them; For, so is this course of Travelling to gather and heap up, that which these who are good before God shall enjoy, here censured, while he saith, This also is vanity and vexation of Spirit.    

CHAP. III.  

The ARGUMENT.  
THE Wise man in this Chapter, that he may bring up the hearts of these, who i● God's way are upon a search after True Happiness, to a submission unto, and contentment with the changes that may be in their Lot, and draw them off from seeking Happiness in Earthly delights. As also to instruct them in observing the right time of all their actions, affordeth for these ends so many convincing considerations or Arguments, As, 1. That the time of All events (whether mediate, carried on by the voluntary actions of men, or immediate that fall out in God's holy Providence) is in God's hand, ver. 1. which is amplified and instanced in fourteen couple of distinct Events, which most ordinarily fall out, ver. 2, 3, 4, 5, 6, 7, and 8. all which are linked together in pairs as deserving a joint consideration. 2. That there is no true profit in that vexing and wearisome pains which a man takes to make up to himself a Happiness in earthly things: ver. 9 3. That God hath inevitably imposed upon all the sons of men this sore travel to wrestle thorough many vicissitudes in their Lot, ver. 10. 4. That the Lords design in all these changes is, that men may be suitably exercised with Humility, Submission, Mortification and Thanksgiving under them, ver. 10. 5. That God hath made every thing (both grievous and joyful) beautiful in its season, Though most men's hearts be so plagued, that they cannot discern the mind of God therein, ver. 11. 6. That the highest profit of the most beautiful and favourable dispensations of God to man, is to quicken him to the duties of spiritual joy, diligence in Holiness, and the cheerful and sober use of the Creatures; which right improvement; as it ●s the true good of God's dispensations in this life, and best portion and fruit he can reap by them, so is it a singular gift of God, ver. 12.13. 7. That all the Lords dispensations as to his purposed effects, ends, and Timing of them, are permanent and unchangeable, and therefore are to be acquiesced in and submitted to, ver. 14. 8. That all Gods Works, upon supposition of his decrees, and in respect of man whose wit and power is but short, and on consideration of their holy ends, are absolutely perfect and complete, and so not to be murmured against, ver. 14. 9 That man being so absolutely at God's disposal ought to exercise himself with a Holy and Reverential fear before him, under all the turn of Providence in his Condition, and thereby attain to True Contentment with it. ver. 14. 10. That the saddest Dispensations the Lords People are, or can be under, are no other for substance, efficient cause, and holy ends, than the Saints have formerly been exercised with; whatever difference there may be in regard of some circumstances and instruments; ver. 15. 11. That God in due time will inquire after, and in his own way avenge the injuries done to his oppressed and persecuted People, which may contribute much to quiet their hearts under their saddest troubles: ver. 15. 12. That however the Saints oft times get not fair justice from men in place and power upon earth, yet there is a set and fixed time wherein God will pass righteous judgement, absolving, and rewarding the Righteous, and condemning and avenging upon the Wicked the wrongs done to His People, and reversing their unjust sentences against them, ver. 16.17. 13. That Gods holy purpose and end in permitting Wicked men to have that power, and trust in the World, which they abuse to injustice and persecution of the Godly is, That they may be discovered both to themselves and others to be that which they were not known to be while they wanted fit opportunities to show their Wickedness; And that they themselves may see how nearly as to their disposition and carriage, especially their preying upon the Poor, they do resemble the very beasts of the field, ver. 18. And to convince such unjust and oppressing Rulers of their Brutishness, Solomon doth illustrate and amplify the resemblance between Them and Beasts, in regard that the like accidents and occurrences to interrupt their Works of injustice, and deprive them of the delight they have in Earthly things, do befall them with the Beasts, ver. 19 That they are both equally Subject to death, having one and the same Vital breath or Animal life, in regard of which they have not preeminence above the Beasts, which he further confirms by a general assertion of the Vanity of all created things, ver. 19 And that they and the beasts also, are all in a motion and tendency the same way, to wit, toward Corruption and the state of the Dead; Both man as to his Body, and the Beast being of the same mettle and matter, even the dust, and so both must be dissolved into dust again, ver. 20. And 14. That though cruelly, oppression and sensuality in men doth make them much to resemble Beasts, yet in regard of the better part the immortal Soul, they have the preeminence of the Beasts, which duly considered may divert them from seeking Happiness in things common to them with Beasts, and move them to submit to any condition of life that may be subservient to the good of the Immortal Spirit, ver. 21. And then from all these considerations the Wise man draws a certain Conclusion, That the highest Happiness attainable in this Life, is a cheerful and ready following of the Duties of Piety toward God, and Righteousness toward Men, even under all the vicissitudes of a man's Lot: This being the best Portion he is capable to enjoy within time: And seeing he must once Leave, and not return again (after Death) to the beholding or enjoying of these outward things, It is therefore His Wisdom to improve all his outward comforts as incouragments to a willing and cheerful obedience to God, ver. 22. From all which it is evident that a man is not to seek or expect True Felicity in any outward enjoyments, But in the favour of God through Christ Jesus, and following of his Duty in obedience to the Command of God; And in a subserviency to this, is obliged to study a silent and conscientious submission unto, and contentment with all the times and various providences, that pass over him in the World.   

CHAP. III.  Verse 1. To every thing there is a Season, and a time to every purpose, under the Heaven. 
THis verse contains the first consideration, serving to quiet the Hearts of the Godly, especially against the many sad changes that are in this World, to wean their hearts from seeking Happiness in things Earthly: As also to move all to observe the fittest opportunity of their Actions and purposes, and to depend upon Him who hath the times in his power: The sum whereof is, That every event (whether it fall out in humane and voluntary Actions, which seem to be most in man's own power, or in the daily working of God's Providence, both which are here to be understood, not only because of the largeness of the expression To every thing there is a season, But mainly because the following instances respect both) hath a season, the Word signifies, A fixed, appointed or foredetermined Time; and is so translated Esth. 9.27. Ezr. 10.14. And this fixing of the season of every thing, is to be understood in reference to God's eternal decree foreordaining all Events, as is clear by comparing this with ver. 11. where he saith God hath made every thing beautiful in his season: This same consideration he doth in another expression apply to men's purposes, or resolutions, especially such as men have complacency and delight in, as the Word translated Purpose signifies. See Gen. 34.19. Even for these there is a Time, the Word also signifies a set time Neh. 2.6. out of which men cannot so much as conceive or resolve the doing of any thing, much less act it: The Words also may be looked upon as pointing at man's Duty to observe a fit time and season in all his Actings.  
Hence Learn. 1. Though future Events, the time whereof cannot be known in their natural causes, he wholly uncertain to us Prov. 27.1. Yet are they all clearly foreseen, and certainly foreappointed, and that from Eternity Act. 15, 18. by the infinitely wise Lord, so that they cannot fall out sooner or later, than in the time that he hath appointed for them; for in reference to his Eternal Counsel mainly is this to be understood To every thing there is a season.  
2. Man's will is not an Independent thing: man is not absolute Master of his purposes, nor doth the Lord look through the prospect of man's Free Will to see that will fall out according as it shall of itself incline; But he in his Eternal Council hath wisely ordered all the motions thereof, for, There is a time for every purpose. The Word signifies (Volition) or the very act of the Will, and may be understood of humane purposes, as several of the following instances must also be understood.  
3. Though there be no season or time allowed for sinful Actions or purposes, since negative precepts oblige in every article of time; yet wicked men can neither act wickedness, nor purpose it, but in the time wherein God hath resolved to permit the same, withdrawing his Grace, which he is not bound to give, for even of wicked men's Actings, such as their persecution of the Godly, and their wicked Plots and purposes, may this be understood, There is a season for every thing, and a time for every purpose.  
4. Every Duty is not to be gone about at every Season, but the due opportunity thereof to be carefully searched for, by considering the general Rules of the Word, especially what Duties such Dispensations call for. Jam. 5.13. by praying for the Lords teaching to know the Times 1 Chron. 12.32. and laying to heart the sad challenge given to those that are ignorant thereof Jer. 8.7. For, in reference to the Duty of man that would enjoy that True Happiness which he pointed out before, as some of the following instances make clear, this consideration may be taken, as a direction to them to observe the Season. To every thing there is a season, and a time for every purpose.  
5. It serveth much for quieting the hearts of the Godly under all the sad changes of Dispensation that are in the World, to consider that all these fall out in the Times and Seasons set and fixed for them in God's Eternal Counsel, who minded the welfare of His Own from all Eternity, Jer. 31.3. And is engaged to bring their good out of the worst that can fall out in time, Rom. 8.28. And particularly to believe that enemies cannot so much as Plot, much less raise up Trouble or Persecution against them, but at the time wherein he hath foreseen it fit to Exercise them therewith 1 Pet. 4.17. Nor can their Trials continue longer than His set time for expressing His favour again in their delivery is come Psal. 102.13. For, this according to the scope of the Book cannot but be taken for a consideration serving to hold off vexation from the hearts of the Godly, and keep them in the cheerful possession of their spiritual Happiness, that, To every thing there is a season, and a time for every purpose under Heaven.  
6. This same consideration, that God hath fixed a time for all things and purposes, may serve to wean men's hearts from seeking Happiness in any thing beside himself, seeing he hath in his hand the Time of their coming to enjoy these things, the continuance and the removal of them, beside that they can have but for a Season the enjoyment of any thing beneath the Sun; For, this according to the Preachers Scope, may be also looked upon, as a consideration to wean the hearts of men from seeking Happiness in things below, To every thing there is a season, and a time for every purpose under heaven.  
7. God's providence reacheth not only to all Events and purposes within the Church, where it is in a most special way exercised Psal. 76.1. but to all the corners of the Earth, and to Hell also; Neither Men, nor Devils, Heathens, or Infidels, can act or plot against Him, or his blessed People, but at the Season and Times, wherein it shall prove fittest for His Glory, and the good of His Own: For, To every thing there is a season, and a time to every purpose under heaven.  
8. One and the same Truth may have several Uses drawn from it; For, as this that there is a Season and Time for every thing fore-appointed by God, serves to quiet the hearts of the Godly, and make them careful to observe the Time; so as it imports many changes in Time; It serves to wean men's hearts from things Earthly, which can be enjoyed but for a Time.   
Verse 2. 
A time to be born, and a time to die: a time to plant, and a time to pluck up that which is planted.  
In this and the following Verses, the Preacher giveth many particular instances, wherein the Truth of the former Assertion of the Lords fixing of the Time and Season of every Event under the Sun, is mainly to be considered, and made use of; And however some of these instances have a Truth in them in reference to man's Duty, that there is a fit Season for him to do such and such things in, which he ought to observe and make use of; as is clear by instances of Mourning and Rejoicing, Silence, and Speech; Yet all of them are mainly and the most part of them only, to be understood, in reference to the Lords fixing of the time of their being, and consequently the manner thereof: Nor are these instances to be taken for a full enumeration, as if every thing, the time whereof is fixed by the Lord, were here reckoned out, and no other thing but what is here particularly named were to be looked upon, as having its Time and Season fixed; But the purpose spoken of, is to be understood of these and such like, which clause is to be understood after them all, seeing it is else where expressed in Scripture after such Enumerations. Gal. 5.21. Only these are to be looked upon as the prime Dispensations of God in the World, and mainly useful to be considered, as they are timed, and ordered by His Providence; and being so considered, are fit to work the Hearts of the Godly to Contentment under all changes, and to wean the hearts of all from seeking Happiness in this life; where such variety of changes are; And they are put in pairs, as deserving a joint consideration, that when the one is called to mind, the other, which is in some sort contrary to it, may also come to mind:  
The first Pair concerning the time of Birth and Death, is literally to be understood. That the very minute of every one's entry into this World, whether it be timely or abortive; and likewise of their departure out of it by Death, whether natural, or violent is from Eternity fixed, and cannot fall out sooner or later than God hath appointed. The other, concerning the Times of Planting and plucking up, though they have in them a Truth in reference to man's Duty, who ought to observe the time of such actions as may be held out under these expressions whether properly or metaphorically taken; yet they are mainly to be understood of God's Dispensation about Man along his life, between his Birth and Death, and particularly of his Planting and settling Nations and Churches and particular men's interests therein, which are pointed at in the following Instances, and his overturning the same again, when he sees fit and that because the Scripture doth frequently express these particular Dispensations of Providence, in the very same Terms that are here, both in Threaten Jer. 45.4. and Promises Jer, 24.6. and 31.28. and likewise because these are the Dispensations wherewith the hearts of the Godly are most disquieted, and therefore to look upon them, as Timed, and ordered wisely by the Lord serves much for quieting of them, which is the Scope.  
Hence Learn 1. It is not enough for Ministers to hold out clear and sound Truths in the general, but they must also take pains to reckon out, and insist upon particular instances, wherein the Truth of what they deliver is verified, that so the Lords People by the ordinary occurences of His Providence, and Dispensations with them, may be minded of what they have heard, and in these may see the Truth of the same: For here, this Divine Preacher, worthy to be imitate by all Ministers, being guided by the Spirit of the Lord, doth not think it enough to hold out that Truth, That there is a season and set time, for every thing and purpose, and so leave it to People to apply the same to the particular passages of God's providence along their life; but for their help He condescends upon twenty eight particular Dispensations, the Times and Seasons whereof are set and fixed. There is a time to be born, and a time to die; a time to plant, etc.  
2. As their will still be variety of Changes, and a mixture of Sour and Sweet in the Lords Dispensations with the Children of men in this Life, it being proper for the other Life to be without any change or mixture, so the consideration of the better and worse thereof ought to be joined in our thoughts, and the one set against the other, that what is comfortable, may be possessed humbly, thankfully, and with preparation for a change, and what is sad may be submitted unto, since we have had sweeter, and may have hope of a change to the better again, Therefore are these pairs or couples of instances made up of sadder and sweeter Dispensations, as that which is the Lot of men in this Life, and which ought jointly to be considered for our use. There is a time to be born, and a time to die, a time to plant, and a time to pluck up that which is planted.  
3. These Events which are most certain to us, as to the ordinary time of their existence, and these also, which being altogether uncertain, for the particular time of them, and are yet certainly known to fall out, are ordinarily most slighted by us, as to the consideration of the Lords timing of them, and yet would be most usef ● for us to consider; For here the time of Birth, which ordinarily after the Conception is certainly known; and the time of Death, which though it be unknown, is most certainly known as to the futurition of it, are first condescended upon, as things we do most readily slight, and things most useful to be considered, as they fall under the determination of Providence for the time of them, There is a time to be born, and a time to die:  
4. The particular time of every one's entry into the World, hath been from Eternity fixed, and condescended upon by the Lord, and the same aught to be seriously considered by all that are born of Women, both in Reference to their own Birth, and others, especially these who are Born to them, that they may look upon all the comfortable passages of Providence, which they come to understand, as encouragments to serve the Lord, and upon all the sad passages they have met with, as these whereunto they are Born, and which therefore they should endure patiently Job, 14.1. That they may be thankful to Him who preserved them or theirs in the Womb Psal. 139, 13. And brought them safely thence Psal. 22.9: with the right proportion Psal. 139.15, 16. And did not make the Womb their Grave, that these who have none Born unto them may reverence him, who gives and withholds the fruit of the Womb, as he thinks fit Psal. 127.3. For such considerations of the Time of Birth, are useful to that which is solomon's Sco●●, There is a time to be born, etc.  
5. As it is appointed for all Men once to Die Heb. 9.27. So the period of every man's Life, and consequently the manner of his Death, is foredetermined by the Lord; The consideration thereof, as it ought not to make any careless of the use of lawful means for prolonging their Life, that they may do God Service in their Generation, so it ought to be seriously minded by the Godly for guarding their hearts against the fear of Death from men, who seek their Life for their fidelity to Christ Psal. ●1. 15. for stirring them up to live in constant expectation of Death Job. 14.14. and Readiness for it 1. Cor. 15.31. And should make them look upon all their Earthly Enjoyments, as things from which Death will separate them, For, both, to work the hearts of the Godly to contentment with their Lot, and to wean all hearts from seeking things earthly as their portion, is this, as also the rest of the Instances here given, There is a time to die.  
6. The Lord hath in His hand the planting of countries', and Kingdoms, whether formerly not inhabited, or by His Judgements wasted, and depopular, and likewise of planting Churches in these, with Faithful Ministers and Ordinances, and the Time is set wherein he will do so, The thoughts whereof, ought not to hinder men's endeavours, but to cherish their hopes, did the case seem never so desperate, and move them to follow their Duty, with dependence upon Him, who hath from Eternity fixed a Time to plant.  
7. Though all the works of the Lord be perfect as to the end intended by Him Deut. 32.4. Yet He may for wise ends, interrupt and overturn for a time his begun work, which He doth, according as He did from Eternity resolve, and only at that time which He himself had fixed: The consideration whereof, as it may guard the hearts of His Own, against men's fury and threaten, who cannot pluck up what he hath planted, till He order them to do so; So it should make them use well their enjoyments of what sort soever they be, beware beware of these sins, which may provock Him to exercise them with so sad a Dispensation, and when He doth it, to search out and mourn for the procuring causes thereof, and not to cross His purpose manifested in that Dispensation, by seeking great things for themselves Jer. 45.4. For, There is a time to pluck up that which is planted.   
Verse 3. A time to kill, and a time to heal; a time to break down and a time to build up. 
HEre are other Four Instances of those Dispensations of the Lord, which being considered as under the dominion of His Providence, especially for the timing of them, serve much to quiet the Hearts of the Godly, under all changes of their condition, and to wean the Hearts of all from seeking Happipiness in this earth, where so many changes are, which is Solomon's Scope here, still to be remembered and applied to all these Instances: The first Two, may be taken in reference to men's persons; and the other to their outward Estates and enjoyments whatsoever; And so the Killing here spoken of, is to be understood of such sad corrections, as the Lord sees fit should be inflicted upon the bodies or Spirits of men, such as seem utterly to undo them, And therefore are set forth by this word Killing, and the Healing, of the Lords applying medicines, or proving himself a Physician, as the Word signifies; for so doth the Scripture use the like expressions Deut. 32.39. compared with 2 Kings. 5.7. The time of both these is in God's hand, being from Eternity set and fixed by Him: So likewise the Breaking down here spoken of, is to be understood of these Breaches which the Lord makes upon men's outward Enjoyments, whether Worldly, or Spiritual; and the Building up, or the repairing of men's formerly broken Estates, and their recovering of them, as the like expressions in Scripture ordinarily signify Lam. 2, 13. Isai. 58.12, and 30.26. And these also are Dispensations in a special way to be marked, as timed, and seasoned by the Lord.  
Hence Learn. 1. As the Lord is pleased sometimes to manifest His Justice against the Sons of Men, in cutting them off the Earth by violent Deaths, Now by His own more immediate Hand Leu. 10.2. 1 Sam, 2.25. And then making use of humane Justice for that effect Est. 9.13. etc. And sometimes again to manifest His Mercy to His Own, By suffering them to be killed unjustly by men, and so hasting them home to Himself; Mark 6.19. Act. 12.2. So the particular time of all such sad events as these, hath been wisely resolved upon by the Lord from all Eternity, and no creature can bring them on sooner, or hold them off longer than He hath determined; None can Kill before, and none can escape the stroke after His set times comes; for in reference to the Lords fixing of the Season of such Dispensations, here signified by Killing, is this Instance to be understood There is a time to kill.  
2. Sometimes the Lord is pleased to deal in such severity with the Children of men, as to their own sense their case is as desperate, as if He were killing and slaying them Exod. 4.24. and to the apprehension of others, as if they were really Killed Psal. 44.22. while yet He intends not to destroy, or make an end of them, but to restore them to their former condition: For this Killing may be taken both in reference to these that are Healed, and to others. There is a time to kill, and a time to heal.  
3. Times of Healing, whether of Bleeding and sick Nations, of rent and distempered Churches, or wounded Spirits, are in God's Hand, and till His time come, all essays of other Physicians for Healing are in vain; and therefore He is to be humbly employed, and depended upon for that end, considering that however times of Healing be fixed with Him, yet the importunity of penitents is ordinarily a comfortable forerunner of their being healed 2 Chron, 7.14. Hos. 6.1. For, with Him, There is a time to heal.  
4. The Lord uses to manifest most of His skill about these diseases which the wisest Physicians among men would think incurable, He can not only Heal after wounding, but after Killing, by giving a better life and health than hath been taken away, especially when it is for His sake. Matt. 10.39. There is a time to kill, and a time to heal.  
5. The thoughts of this, that the Lord hath the Times of Killing and Healing in His hand, may bring much quietness and contentment of Spirit, under all changes of Dispensations, to these who seek their Happiness in His favour and fellowship, considering that, whatever be the power, or malice of men, they cannot Kill when they please, and though they should be permitted to Kill, he hath a time for Healing again; And the same may serve also to divorce men's Hearts from these things wherein they seek their Happiness beside the Lord, if they consider that He can easily Kill and Destroy all that go a whoring from Him; For it is safe and useful to refer all these Instances which the Spirit of the Lord enumerats, to the Scope in hand, which is both to guard the Hearts of the Godly against Vexation, under sad, and terrible Dispensations, and to deter all from excess of delight in things earthly, There is a time to kill, and a time to heal.  
6. No man's outward Estate or Worldly Enjoyments of what sort soever they be, are so firmly settled, but the Lord can easily when He pleases, break all down; and therefore men should look upon their Buildings, whether for their Credit, Pleasure or Worldly profit, as unworthy to have their heart, seeing the Lord hath a time fised to break them down, and the whole universe also, and should seek to have themselves Built upon the Rock, which no storm can overthrow, There is a time to break down.  
7. The Lord hath His own time set and fixed for Building and repairing ruined Nations and Churches Jer. 31, 4. As also of men's outward estates Exod. 1.21. and of their inward and spiritual Conditions Jer. 33.7, 8. For to all these may this be applied. There is a time to build up.   
Verse 4. A time to weep, and a time to laugh: a time to mourn, and a time to dance: 
WE have here the effects of the former Dispensations, upon the Spirits, and carriage of men, the timing whereof is asserted to be in the hand of God, no less than the Dispensations themselves.  
And for the understanding of these, and the time of them, it would be considered first, That this Weeping and mourning here spoken of, cannot be understood of Worldly Sorrow which causeth Death 2 Cor. 7, 10. And consequently the Laughter here spoken of, is not to be understood of Carnal Mirth, or the expressions thereof, which the Lord hath threatened with much woe Luk. 6.25. Especially when His Dispensations call to Mourning Isai. 22.13.14. Nor is this Dancing meant of the the lascivious carriage of men at Feasts Mark. 6.22. Or Idolatrous Worship. Exod. 32 19 For, though the Lord, give up men to the former, as a sad punishment of their sins, Amos 5.16. And leave them to the other as a forerunner of further Judgement Amos 6.5. Yet there is no time allowed in the Word of God for such things: And therefore they are mainly to be understood of moderate grief and and Godly sorrow, with the expressions thereof, suitable to the Dispensations of Killing, breaking down &c. formerly mentioned, and of lawful Mirth, and spiritual rejoicing suitable to the Dispensations of Healing, and Building up.  
Next, That the difference between the first two Instances and the last, is only (according to the force of the Words in in the Original) in measure and degree, for though all of them signify the outward expression of these passions of grief and joy, yet Weeping is that which is more moderate, expressed by sighs and tears, Mourning again, according to the signification of the Word, is that degree of grief, which hath higher expressions than the former, such as smiting of the breast, and the like. The Laughter here spoken of is joy appearing in the countenance, and voice only. And Dancing is that which is expressed by the whole outward man.  
Thirdly, That the time of these passions or affections, here spoken of, is both to be understood in reference to the Lords Dispensations, and likewise to man's Duty, and the Lords putting him to it, viz. That as the Lord hath set times wherein He giveth matter and occasion of Grief or Joy, more or less in His Dispensations, so it is People's Duty to observe when and in what measure, His Word, and Dispensations call them to express the same.  
Fourthly, That however these instances be applicable to all men, who live under such change of Dispensations, yet it is safest to apply them in special, to the Church and People of God, among whom the Dispensations formerly mentioned are mainly remarkable.  
Hence Learn. 1. The Lord hath the sad and mournful times of People set and fixed from Eternity, when He sees it fit so to work, that they shall have much matter of Mourning, and when He intends to frame their spirits for it, by suspending comfort, or by pouring out the spirit of Grace and supplication that they may be prepared for comfort here, and may long for the time when tears shall be wiped from their eyes There is a time to weep.  
2. There are degrees of the sad conditions of the Godly, He doth not always give them alike matter of Grief, nor when they have, doth He suffer their hearts to be alike weighted therewith, for the One of these Words doth express a higher degree of Grief, than the Other, There is a time to weep, and a time to mourn.  
3. The World, and all the comforts of it, can neither prevent nor mitigate the Mourning and Grief of People, when the Lord sees it fit to exercise them therewith: Nor can men bring it on, for all their malice and power, till the Lords set time come, which is here spoken of, There is a time to mourn, and a time to weep.  
4. It is the Duty of the Lords People to observe the time, when He by His Word, and Dispensations calls them to Mourn and Weep, that they may rationally and willingly apply their hearts to that exercise, it being a high provocation of Him, and a forerunner of much woe to them, not to Mourn and Weep when he calls them to it, Isai. 22.12. For this may be also understood of the time to be observed, and made use of by His people There is a time to mourn, and a time to weep.  
5. It is sometimes necessary for the Lords people, especially when there is much terror in His Dispensations of killing, plucking up, and breaking down, formerly mentioned to express their Grief so as it may appear to others, by their abstinence and chastening of their flesh Dan. 10.2, 3. by their humble walking Isai. 38.15. For the Words, as was cleared in the Exposition, signify such sorrow, as breaks out in signs and expressions, so as it cannot be hid, There is a time to weep, and a time to mourn.  
6. The Lord hath also His own times set and fixed, wherein he will fill the mouths of his People with Laughter, and turn their Mourning into Dancing, by making them see the performance of these promises which they could hardly believe Gen. 21.6. Healing their spiritual distempers, Isai. 2.5, 6. Guarding their hearts against the vexation of affliction, Job, 5.22. giving them such clear foresights, and sweet foretastes, of their future Happiness, that they cannot but skip for joy, even in the midst of the worst that men can do to them Luk. 6.23. And sometimes by giving them deliverance from their troubles Psal. 126.2. And when His time for making His People Laugh and Dance cometh, the World cannot hinder it; For There is a time to laugh and to dance.  
7. It is the Duty of the Lords People, especially when His Dispensations are eminently comfortable, to make conscience of rejoicing, and of expressing the same in their words, and carriage, by their cheerful walking, running the way of His Commandments, and inciting others to His praise, for this concerning the time of Laughter and Dancing, is also to be taken in reference to our Duty, that the Time of His Healing, Building, and Planting formerly spoken of, is to be observed and made use of by His People, who should then express their joy, as the Words signify, There is a time to laugh and a time to dance.   
Ver. 5. A time to cast away stones, and a time to gather stones together: a time to embrace, and a time to restrain from embracing, 
THe first Two of these Instances, concerning the Time of Casting away and Gathering stones, may be taken for a proverbial kind of speech, made use of 1. To signify the Duty of dependence upon God's Providence, and acknowledgement of Him, who hath the timing of men's undertake, even their smallest matters in His hand. 2dly. The expedience of men's observing according to the revealed will of God, the fittest seasons for their Actions. And 3. To check and reprove the folly of men who slight Him, and the observation of these seasons even in their smallest matters. They may be also understood of the time of men's preparing materials for any enterprise, as minding them, that they are so under dominion of God's Providence, that he can in His time, make them undo what they have formerly done, and either of these ways, the sense is subservient to the scope to make men constant in dependence upon, and acknowledgement of Him, who hath the Time of all Events in His hand, and doth direct men to time their undertake aright.  
As for the other two, concerning the time of Embracing and refraining therefrom, they are to be understood of the expressions of love, whether from the Lord to His people, which he gives and withholds only in His Own Times Cant. 2.6, Or among His People themselves Gen. 29.13. 1 Cor. 7.5. It is safe to comprehend both, seeing the Scriptures cited express both in such terms, and both are agreeable to the Scope, for working the heart to submission under the changes of His Dispensations, whose love is constant, and to teach men Dependence upon Him for direction when to express their love to others, and when to refrain therefrom.  
Hence Learn. 1. Men ought not only to depend upon God, as the carver out of the times of their more weighty undertake, and these which seem to them of greatest concernment in the World; and to observe carefully the right timing of these; but they ought to do the same in the smallest matters, For even of such may these instances be understood, and so taken literally, God must be looked unto even in such things as these, There is a time to cast away stones, and a time to gather stones together:  
2. When men are employed in preparing materials for any of their Erterprises in this World, they should consider that they are so under the dominion of God's Providence, that He may soon make them meet with the time when they shall be necessitate to undo what they have done of that kind, that so they may keep their hearts from excess of delight in Worldly things; For this lesson makes to Solomon's Scope, and so is intended by these instances There is a time to gather stones, and a time to cast them away.  
3. The Lord hath His Own times set, for Embracing of, or manifesting His favour to His People, by His spirit, clearing to them the work of His Grace 1 Cor. 2.12. Strengthening their faith to Embrace the promises Heb. 11.13. And so filling them with joy unspeakable, and full of Glory. 1 Pet, 1.8. Which seasons though they be absolutely in His own Power, and particularly known to Him alone, yet doth His People ordinarily meet with them, when they are most deeply humbled in the sense of their sins Isai. 61.3. when they are under saddest sufferings, especially for His name Act. 16.25. And when they have been at the sorest battle to maintain the faith of His love, while they wanted the sense of it Jer. 21.18.20. For in reference to the Lords Dispensations with His People, may this be understood, There is a time to embrace.  
4. Though the Lord never cease to love His own Joh. 13. 1· yet doth he see it fit sometimes to restrain Himself from the manifestations, and expressions of His love, that they may be corrected and humbled for undervaluing the same, and incited to greater diligence in seeking after new manifestations thereof Cant. 5.3.6. For with the Lord also There is a time to refrain from embracing of His People.  
5. As there are seasons to be observed and made use of, for expressing of our affection to others, such as the time of their distress, and deep affliction 1 Sam. 23.16. and when they are ready to be discouraged by Jealousies of our affection to them Gal. 4.19. So upon the other hand, there are times of refraining from, and keeping up these expressions, even when love itself is entertained, as when our refraining serves to humble others for their former unkindness to us, or when we have ground to think they will make a bad use of the expressions of our respect Gen. 43.31. In which and the like cases There is a time to embrace, and a time to refrain from embracing.   
Ver. 6. A time to get, and a time to lose; a time to keep, and a time to cast away. 
IT is clear that these Four Instances are mainly to be understood of things Temporal, and of an earthly concernment, seeing things Spiritual and Heavenly being once gotten, can never be lost Rom. 11.29. Nor is there any time wherein men ought to think of parting with them Prov. 23.23. so that the time of getting is both the time which God hath foreappointed, and which men ought to observe and make use of, for purchasing such a measure of things Worldly, as He hath allotted for them: Next, The Time of Losing is that which God hath foreordained, wherein men shall be necessitate to lose these things, and which men should (not desire, but) expect and prepare for. Thirdly the Time of Keeping is not to be understood as if there were any time wherein men should give out nothing for holy uses, which were contrary to Psal. 37, 26. and other Scriptures; but of that Time which Providence hath allotted men for enjoying things earthly, and wherein they ought to leave no lawful means unessayed for retaining of them. And lastly, The Time of Casting away is not to be understood, as if men at any time should take on voluntary Poverty, but that there is a Time fixed wherein God's Providence calls men, not only to submit to lose, but voluntarily and cheerfully, to part with all they have, in the cases afterward mentioned.  
Hence Learn. 1. As it is lawful and necessary for men to make use of opportunities of getting or purchasing things Worldly, providing they seek no more than a competency Prov. 30.8. that they seek things heavenly in the first place Matt. 6.33. And that they take the time and means approven for that end, 2 Kings 5.26. So ought they even when they are so getting, or purchasing to depend upon the Lord as having the season thereof in His hand, and who can easily disappoint them, when they have most promising opportunities of getting gain Jam. 4.13. For, both of the time appointed by the Lord, and of the time which men ought to observe, is this instance to be understood. There is a time get.  
2. As the Lord hath Times appointed for exercising His People with Worldly losses, that they may see the vanity of Earthly things, and no more choice them for their portion, but seek after a better and more durable substance; So even while men have prosperous times of Getting, they ought to think upon Times of Losing these things and so lose their hearts from them; For, as There is a time to get, so, there is a time to lose.  
3. As the Lord hath appointed the time wherein men shall Keep what they have, during which time, all the plots and purposes of men to impoverish them, shall prove ineffectual; So there is a Time wherein men ought to endeavour the Keep-of what they have, by the use of all lawful means, defending their Worldly enjoyments and estates 2 Sam. 10.12. That they may employ the same for God's honour, the supply of the poor and benefit of their posterity, so long as they may with a good Conscience get them keeped: For, There is a time to keep, etc.  
4. The Lord hath times set, wherein He calls His People not only to be submissive to loss their goods and Worldly Estates, but also voluntarily to part with them, and sometimes actively to put them away from them, especially when His Providence puts them under a necessity either of parting with His Truth, or these things Heb. 10.34. When His Cause or People cannot otherwise be upheld Act. 4.34. Or when their own lives are in such hazard, that they must cast them from them, as a mean of Preservation thereof. Act. 28.38. In which and the like cases. There is a time to cast away.   
Ver. 7. A time to rent, and a time to sew: a time to keep silence, and a time to speak: 
THe first Two of these Instances concerning the times of Renting, and Sewing, are mainly to be understood in reference to these Dispensations of the Lord, whereby at one time, which He hath set and fixed, He testifies His just displeasure against men; by marring their peace, and Union among themselves, or by Renting them from their Enjoyments: And at another time fore-appointed by Him, He heals these divisions again, and that because the word Renting is frequently used in scripture in this sense, (but never to express any thing of man's Duty) and the Metaphor or similitude which is in it from the Renting of a Garment, is made use of in Scripture expressly to set forth such a Dispensation 1 Sam. 15.27. Both which, viz. The inflicting of these Rents, as a punishment, and the Sewing, or Healing of them as a favour, are here asserted to be in God's Hand for the Timing of them; As for the other Two of Silence and Speech, They are mainly to be understood in reference to Man's Duty of observing the opportunities of these, as contributing much for his own Peace, and preventing his own and others vexation; Because under the like expressions the Scripture elsewhere presseth the Government of the tongue for that same end, Jam. 1.19.  
Hence Learn. 1. The Lord hath a Holy Hand in the Rents and Divisions that are among men, and hath the time of exercising them therewith set, and fixed, whereby He intends to correct and humble them, for their not adhering to Him and His way, and often to make way for some further stroke to be inflicted upon them, thereby weakening them before their common enemy, Isai, 9.21. For, with a provocked God, There is a time to rend.  
2. The time of healing these Rents, whether of Nations, Churches, or paricular Societies, are in God's hand, and fixed by Him, which He brings about, especially, when People Rend their hearts by Godly sorrow for these sins which have provoked Him so to Rent them Joel. 2.13. And when He intends to give deliverance from these Judgements, whereof these Rents were the forerunners Ezek. 37.16. And so He is to be acknowledged, and entreated, for this mercy, as Paul doth in the behalf of a Rent Church. 2 Cor. 13.11. For, He hath fixed a time to sew.  
3. There are some seasons, which the Lords People ought carefully to observe, wherein they are to hold their peace, and to refrain from speaking even that which is in itself good, and might prove so to others. As 1. When we are called to learn from others Job. 32, 7. 2. When men turn brutish, and declare themselves incapable of profiting, and the more enraged in their wickedness, the more they are spoken to Math. 7.6. and so incorrigible that others can neither have access to deal with them, nor with God for them Amos. 5.13. And 3. When the Truth hath been often before, sufficiently asserted and cleared even to their conviction Math. 27.14. In which and the like cases There is a time to be silent.  
4. There are also opportunities of Speaking, which all the Lords People ought to observe, and make use of, wherein they cannot without sin be silent, as when they are called to give a testimony to known truth 1 Pet. 3.15. When they see their Brother sin, and have opportunity to rebuke him. Leu. 19: 17. When they see him in affliction, standing in need of a word of comfort from them 1 Thess. 4.18. And when these that have a call to speak publicly to the Lords People are Born down Mal. 3.16. And especially there are times of Speaking to, and instructing of these under their charge Deut. 6.7. And the Lord is to be depended upon for light to discern these particular seasons, and for the matter and manner of Speaking in them Prov. 16, 1. In all which and the like cases There is a time to speak.   
Ver. 8. A time to love, and a time to hate: a time of war, and a time of peace. 
THe first Two of these Instances may be understood of the seasons which God hath fixed for manifesting His dominion over the passions and affections of men sometimes by turning them to Favour whom and when he pleaseth; Exod, 3.21. At other times again in His Holy Providence turning their hearts to hate these same Persons; Psal. 105.25. And so consequently of these seasons which He hath set for manifesting His love, and just displeasure, against the Children of men, seeing the Scripture attributes to Him, speaking of Him after the manner of man, and in regard of His Dispensations. A time of Love; Ezek. 16.8. And of Hatred, or Indignation, Ezek. 22.24. The same Instances may be also understood of these seasons, which men ought to observe for manifesting their Love, and expressing their Indignation, not against the persons, but the sinful courses of others. As for the other Two Instances of War and Peace, They are to be taken for these seasons, which the Lord hath set for manifesting His Displeasure against the sons of men, by sending War, and the consequents thereof upon them, and for manifesting His Mercy toward them in restoring Peace to them again: And likewise for these seasons which men ought to observe, wherein to prepare themselves for, and engaged themselves in War, and wherein again to apply themselves, and condescend unto terms of Peace with their enemies: The due observation, and usemaking of all which, contributes much to that which is the Preachers scope, to work the hearts of men to contentment under all changes of Dispensations, considering that the Timing of all these is in God's Hand.  
Hence Learn. 1. The Lord is to be acknowledged, and depended upon as having absolute dominion over the passions and affections of all Men, so as they cannot Love or Hate, but at the times that He hath set, nor can they manifest either Love or Hatred, but as He pleases, who doth by their Love or Hatred manifest His Own free favour, or Just displeasure as He thinks fit, and therefore His favour is to be sought above all things; Psal. 63.3. and His Displeasure only to be feared Psal. 76.17. who hath fixed these times wherein men shall manifest their Love or Hatred, and His Majesty shall thereby signify His Own favour, or Displeasure; For, There is a time to Love, and a time to Hate:  
2. Although it be never lawful to Hate the persons of any; no not of our greatest enemies Matt. 5.44. Yet there are some seasons wherein it will be lawful and necessary to express Hatred of their courses; viz. when they are found hateful before the Lord, and some seasons also wherein we will be called to carry ourselves, even toward these of our nearest relations as if we did Hate them; to wit, by forsaking them for Christ, when we cannot enjoy Him and them both Luk. 14.26. In which and the like cases, There is a time to Hate.  
3. However the Lord be free of the sinfulness of men's undertaking and prosecuting of Wars, seeing they do often propose other ends, and take other means and ways for them than He approves of in His Word Isai. 10.7. Zach. 1 15. Yet He is Commander in chief of all Armies, and hath the Time of the rise and continuance of War in His Hand; And that Time in Reference to His People, is especially when they have much abused His Love and Goodness in peaceable times; Hos. 11.4.6 When they turn oppressors one of another, and Covenant-breakers even in Civil Affairs; Jer. 34.17, When they come to avow and defend their wickedness Ezek. 21.9.24. When they content themselves with the outward form of Religion; Jer. 6.20, 21, 25. When they sight the offers of the everlasting Covenant Leu. 26.25. And yet remain fearless of threatened Judgement, Jer. 12.4.12. These being in Scripture made the procuring causes of War upon People's part, may safely be taken for the signs of the time here spoken of There is a time of War. viz. in reference to Gods inflicting of it as a Judgement.  
4. As there are seasons wherein War may be lawfully undertaken by the Lord's People; As when their Religion, lives, and liberties are unjustly invaded; 2 Chron. 20.10.11. And so the ground or cause of engaging in War is just and necessary; Jud. 2.12, 13. And when they have probable means of prosecuting the same Luk. 14.21. So is it the Duty of the Lords People to observe these seasons, and not to delight in War, so as to anticipat the season thereof, Psal. 68.30. Nor so to love their ease, as to refuse to engage therein when God's time comes; Judg. 5.16.23. For of the season wherein men may and aught to undertake War, this may be understood There is a time of War.  
5. As the Lord hath His appointed seasons wherein He maketh Wars to cease, Psal. 46.4. And so makes Peace in His People's borders, Psal. 147.14. which are especially when He hath humbled His People for these sins which have procured such a Judgement; Isai. 57.18.19. And sets them about the Reformation of their ways. Hos 2.16, 17, 18. When the cup of Their iniquity, who made War against His People, is full: Gen. 15.16. And Gods work intended by them is wrought: Isai. 10.12. So there are seasons also to be observed, and made use of by the Lord's People, wherein they ought to condescend to terms of Peace with these against whom they did justly undertake War, to wit, When the end of their undertaking is gained, and they may with Peace enjoy truth and these outward liberties and privileges which God hath allowed upon them: For, this hath respect both to the Lords Dispensation, and to man's Duty There is a time of Peace.   

Ver. 9 What profit hath he that worketh, in that wherein he laboureth?  
10. I have seen the travel which God hath given to the sons of men, to be exercised in it.  
WE have heard of the first consideration serving to work the hearts of them that will take God's way of seeking Happiness, to contentment with their Lot, and to wean the hearts of all from seeking Happiness in things Earthly; viz, That the time of all Events is in God's Hand.  
Here follow some further considerations to the same purpose. The Second in order is held out in this Question What profit hath he that worketh in that wherein he laboureth? Which is not spoken to condemn lawful diligence even about things earthly; But the meaning of it is (as was more fully cleared upon the like Words Chap. 1. ver. 3) That there is no true profit in that sort of Labour, which can render a man truly Happy, or that will Abide and Remain with a man (as the Word signifies) of all his anxious toilsome pains (as the Word translated To Labour signifies) which he takes to make up for himself an earthly Happiness ver. 9 The Third consideration is, That God hath imposed upon all the Children of Men (and none of them by all their w●t o● power can shun it) this sore Travel, even to wrestle thorough such various changes of Dispensations, as have been formerly expressed, so that there can be no true Happiness, or Contentment attained, if he be not looked unto, who hath the Time of every sad, or comfortable event in His Hand: And this he sets down as a thing certainly known to himself in his own experience, who had found several of these Times spoken of before, go over his head; and had observed the same in others beside him. The fourth is, That God's end in this variety of Dispensations, is good, to wit, That man should be exercised therein, to keep him from settling upon this Earth, as if Happiness could be, where so many ups and downs are, or, that he may be humbled thereby (as the Word Exercised, most properly, and according to the most frequent use of it in Scripture, signifies) ver. 10.  
Hence Learn. 1. However deluded sinners seeking their Happiness in things Earthly, apprehend profit to be only in things of that sort, and in nothing else; Prov. 1.13. Mal. 3.14. Yet while men take not God's way for Happiness, they gain nothing by all their work, which deserves the name of profit or Advantage, seeing they lose God's favour and fellowship, and their own Souls, What profit hath he that worketh, in that wherein he laboureth  
2. Nothing is to be reckoned the true Profit or Advantage of a man's work but that which is permanent and, and will abide with him, as nothing earthly can do, only the Graces of God's spirit abide in the exercise of them with the Saints in Death, Prov. 14.32, And their good Works abide with them thorough all Eternity, in the Gracious reward of them Rev. 14, 13. For, this word Profit, signifies a thing Permanent, or Remaining, and concerning, such a thing the Question is, What profit hath he that worketh, in that wherein he laboureth.  
3. Men that are most earnest in the pursuit of things Earthly, are most slow and unwilling to consider what real Profit will redound to them by their pains, and can very hardly be moved to Examine their Consciences seriously, by putting this Question to them; which if they did, they might see that nothing deserving the name of Profit could be condescended upon and their Consciences might be forced to answer, if they would weigh Profit in the Balance of the Sanctuary, that they have none of it at all: And therefore Christ's Ministers should often urge men's Consciences with Questions to this purpose, Concerning the abiding Profit, or Advantage of their way; For, after the Preacher had put this to men in the beginning of this Book, he comes here again to urge them with it, What profit hath he that worketh in that wherein he laboureth.  
4. The Lord hath imposed this as an inevitable Lot, upon all the Children of men, which none of them, though never so far advanced above the common rank of men, can with all their wit or power eschew, that they shall have a toilsome and wearisome life (as the Words sore travel, here signify) wrestling thorough various changes of their condition, that hereby they may be convinced of the insufficiency of created things, and their pains about them, to bring to them any True Happiness, and so may be moved to employ their Travel for some better things, and to make sure a state that cannot be shaken, for which cause it is that Solomon here offers this consideration. This sore travel hath God given to the son's of men etc.  
5. Although it increase the Anxiety of wicked men, to consider that sad Dispensations are inevitable 1 Sam. 31.4. Yet it serves to work contentment and submission to the pleasure of God in the hearts of the Godly, who know that all of these shall work for their good Rom. 8, 28, For this consideration is held out to quiet their hearts under all changes. This sore travel God hath given to the son's of men.  
6. They who have a Calling public to hold out the mind of God to others, ought to be much in the observation of His way with themselves and others, that they may see in His Dispensations, His truths verified, and so may avow their own experience, when the same may tend to the advantage of the truth; For, here Solomon holds out this as experimentally known to himself, I have seen the travel which God hath given.  
7. God's great End in all the various Changes of Dispensations, from Comforts to Crosses, and on the contrary, is to keep man in exercise; that under the sweetest he may think it his Duty to be exercised in Praise, and in preparation for sadder; And under the saddest, to be exercised in Prayer, and the use of other means for support, direction and comfort; and so may be alwise busy: For, if men were still under sad Dispensations, they would sink in discouragement Isai. 57.16. And if still under prosperous and comfortable Dispensations, they would fall a sleep in deep security Psal. 30.6. Therefore. This travel God hath given to the sons of men to be exercised in it.  
8. All the various Dispensations of the Lord with the Children of men, and the Exercises which these Dispensations call them to, aim at their further Humiliation: Sweet and comfortable Dispensations are to humble them in the sense of their unworthiness of them, and inability to Praise for, or walk suitable to them; Sad Dispensations are for their humbling in the sense of their sins procuring these, and deserving worse, and the Exercises to which these call them, should also humble them, considering their inability to go about them, for one Word signifies (To be Exercised, and to be humbled) importing, That as all His Dispensations tend to the Exercising of men, so both Dispensations and Exercises suitable to them, should produce more and more Humiliation. This travel hath God given to the sons of men, to be exercised in it, or, as the Words may be rendered, To be humbled by it.   
Ver. 11. He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 
THe Fifth Consideration serving to work the hearts of men to contentment under various changes, of Dispensations is, That God hath made every thing beautiful in its season, Though this have a truth as to the Works of Creation, every one whereof hath its own beauty, Gen. 1.13. And likewise as these actions which are most deformed in the hands of men, seeing even these as they are in God's hand, and ordered by His Providence, have their own beauty, Gen. 50.20. Yet it is mainly to be understood of these Divine Dispensations, or Works of Providence formerly mentioned: not only these of them which are most desirable to men, such as Planting, building up, healing, peace etc. But plucking up, breaking down, killing, war etc. have a beauty in them to a spiritual discerner, who can find out by the light of the Word, and Spirit, the Mind of God in these, and see them brought to pass by His Providence in the seasons fittest for attaining His ends; and can read these attributes of His Wisdom, Power, Love, and the like which are written upon them, and so they are worthy to draw men's hearts to delight in the consideration of them, and cheerfully to submit to them.  
And if it be inquired how it comes to pass, that the most part of men do not see this beauty; and so do not willingly submit unto, but vex themselves and repine at these sad Dispensations of His; The Preacher giveth Two Reasons hereof. 1. The Lord hath set the World in their heart, that is, He hath justly left their hearts to be wholly taken up with their gain, Glory, and pleasure Worldly; seeing they choice these things for their portion: And hence it comes, which is the Second reason; that they cannot find out His work, that is His mind in His Dispensations by comparing one of them with another, and looking upon them all as one entire piece of work in His hand, Therefore they see not the beauty of them, and do not cheerfully submit unto them.  
Hence Learn. 1. Not only the Works of Creation have a lustre and beauty in them, in so far as the Glorious Wisdom, Power, Goodness, and other Attributes of the Creator, shine in them, Psal. 19.1: Rom. 1.20. But even these Works of Providence which seem blackest unto men, have a great deal of ravishing beauty: joseph's being sold, Job spoiled and plagued, Daniel in the Lion's Den, Christ betrayed, and nailed upon the Cross; These and the like, although being looked upon as in the hand of instruments, they seem to have nothing but deformity in them, yet being looked upon, as God's Works, and according to His intent, and the result of them, they have a ravishing beauty in them, and many of His fair Attributes written upon them; For, saith the Wise man, He hath made every thing beautiful in his time.  
However we would have our trials delayed longer, and our deliverances coming sooner, than they do, yet these and all other Dispensations of the Lord fall out in their appointed time, and in the season which is fittest for them, and the observing of them, as wisely timed, and trifted with the fittest opportunity they could have fallen out in, doth serve much to discover the lustre and Beauty of them, For, He hath made everything beautiful in his time,  
3. It is the sight of the beauty that is in Divine Dispensations, and the Observation of the fitness of the season wherein they fall out, that makes men cheerfully submit to them, so that when we murmur at, and weary of Dispensations, it is because we see not the beauty that is in them, or do not look upon them, as falling out in the season fittest for them, For, this is a consideration held out, to quiet and comfort the hearts of men, under sad Dispensations, That he hath made every thing beautiful in his time,  
4. Although the Lord be free of men's sin, and doth nothing to induce them to any thing contrary to His Will Jam. 1.13. yet when men contrary to His revealed Will, and their own light, choice the things of this earth for their portion, He doth justly give them up to serve their idols, arid (though they do not enjoy them, yet) to pour out their desires and affections upon them, for it is of God's Judicial giving up of men to serve their Worldly lusts, who have chosen the same for their Portion, that Solomon here speaks, while he saith, He hath see the World in their hearts.  
5. Men that are excessiuly in love with Mammon, or any thing Worldly, whose prime desire is to obtain, their fears to lose, and delights to enjoy the same, they can never discern the beauty, that is in the Lords Dispensations, they are so bend upon the service of their idols that they have neither leisure, nor pleasure, to study His mind in His working; for after the Preacher hath asserted every thing that God doth to be beautiful in his time, he giveth this for a reason why men see not that beauty, The World is set in their heart.  
6, The Beauty of Divine Dispensations, which makes them lovely, and makes men submit unto, and cheerfully undergo them, cannot be seen, till one part of Gods working, be compared with another, and the whole, so far as man's mind can reach, viewed at once, by going back in his mind as far as he can, toward Eternity, to consider the Lords foreknowledge of these things, His Holy purposes and ends in them, so far as the Word manifests these Act. 15.18. And comparing therewith these fair properties of God, His Wisdom, Power, Justice and Mercy, which are legibly written upon them in time, by the help of the Scriptures Psal. 111.2, 3, 4. And by the same help looking forward to Eternity, and considering what shall be the issue and result of all these Dispensations, even Glory to Himself in the manifestation of His Terror to the wicked, of his mercy and love to His Own, Rom. 11.36. For, this is a Second Reason, why the Beauty of Dispensations is not seen, man finds not out his work from the beginning to the end.  
7. Though an unrenewed man may sometimes see further into God's mind, and consequently into the beauty of some of His Dispensations, than a renewed Child of God, while he is under a Cloud of Temptations, can do; 2 Sam. 24.3. And however the best of men can never in this life comprehensively find out any of God's Works, or know what may be known of them, yet these that are most mortified to the World, and whose hearts are most free of cares and delights, about the things thereof, they are fittest to see furthest into God's Works; For if the World set in men's hearts, be the cause why they cannot find out the Work of God from the beginning to the end, although they may see something in some particular Work of His, than they that have it not in their heart, must have a fair advantage of them for finding out the same from the beginning to the end.   

Ver. 12. I know that there is no good in them, but for a man to rejoice, and to do good in his life.  
13. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.  
THe Sixth Consideration serving to wean men's hearts from the best condition they can be in in this World, as their Chief Good, is, That the most favourable of the Lords outward Dispensations, have no further good in them to man, than to encourage him in following of his Duty to his Maker, and so fit him for a better life.  
The Reason why we take Solomon here to speak especially of favourable Dispensations, is, that the Duties here commended are mainly suitable to these; and men living under these, are in the fittest Capacity for such Duties.  
The first of them is, That from the Lords bounty and goodness manifested in his favourable Dispensations, men should draw matter of spiritual Joy, and cheer up his heart in God I know (saith he) that there is no good in them, but for a man to rejoice.  
2. That he should express the same by his activity in following commanded Duties, and what is well pleasing in the sight of God, and persevere in the same while he hath any being, This is To do good in his life.  
And 3. That in order to the former Two, he should freely use the lawful outward comforts of this life comprehended under Eating and Drinking; Whereby must be meant only the Sober and Holy Use of the Creatures, seeing that only is consistent with, and subservient to spiritual Joy, and doing good formerly pressed; and this Use of favourable Dispensations he presses by Two Reasons. First, Because so man shall enjoy the good of his Labour, that is, he shall have a temporary reward of all his pains and toil in his Duty, even that which is truly good in order to a higher, the enjoying of fellowship with God, while he is making those Uses formerly expressed of the Lords favourable Dispensations, And Secondly, Because this, to wit, the Power and Grace to use these outward comforts cheerfully, and as encouragements in serving the giver, is a free gift of God, over and above the favours themselves.  
Hence Learn. 1. While the Lord deals favourably with men in His outward Dispensations, they are very prone to mistake the good that is in their condition, and to apprehend some greater Happiness therein, than they have ground, by taking their present sweetness for their chief good, and the outmost that is to be desired Psal. 4.6. And rejoicing more in the same than in the Giver Deut. 8.14. Therefore the Wiseman doth not positively and simply assert the right use of these favourable Dispensations, but finds it necessary to deny that there is any other good deservedly so called in things of that nature, than what is here pointed at; and confirms the same by opposing his own certain Knowledge and Experience to other men's Fancies. I know that there is no good in them, but for a man to rejoice.  
2. However the Lords People want not matter of rejoicing in their saddest condition 1 Pet. 1.6. Nor of Humiliation in their best in this life Psal. 2.11. Yet when the Lord is dealing bountifully with them even in His outward Dispensations, they are then in a special manner called to spiritual Joy, whereby they comfort themselves in Him as theirs, more than in His favours Psal. 118.13.14. And go cheerfully about His service Isai. 64.5. This being the end of all His Liberality Psal. 30.10.11. And that which is mainly expected from them by others of His People Psal. 142.7. For Spiritual Joy, as the principal Duty of one living under favourable Dispensations, is here recommended. There is no good in them, but for a man to rejoice. etc.  
3. All the cheerfulness and recreation of spirit that men get by the comfortable Passages of God's Providence toward them, should incite them to well-doing, especially to Duties relating to the Lords public Work in the World. 2 Chron. 24.16. Duties of Equity and Righteousness in their deal with men, that when their hearts are cheered and lifted up with favourable Providences they turn not to injustice and oppression Mat. 5.44. And Duties of Charity and Beneficence to the poor and afflicted that are not so well dealt with 1 Tim. 6.18. All which the Scriptures cited make clear to be that doing good in God's sight which is here recommended as that whereby spiritual rejoicing, and cheerfulness ought to be evidenced; There is no good in them, but for a man to rejoice, and do good in his life.  
4. None can do any thing which is truly good in God's sight, unless he have first some measure of spiritual Joy, in God, flowing from the faith of acceptation with Him thorough Christ, which only begets true Joy, Rom. 5.1.2. And this Joy becomes the Soul's strength for every Duty Neh. 8.10, Therefore the Preacher expresses the right use of the Lords favourable Dispensations in this order, that man should first Rejoice, and then do good in his life.  
5. They whose Hearts are cheered, by the proofs of the Lords bounty in His dealing with them, and do express that cheerfulness by their activity in Duties that may honour Him, they have found that true good which is attainable in this life; And when men either take not the comforts allowed upon them, or do not express and evidence the same by well-doing, they get no good of their greatest Mercies, but much hurt; For this must be the only true Good, which men can attain by all the comfortable Passages of God's Providence in their Life, seeing as the Wiseman saith, There is no good in them, but that a man should rejoice and do good in his life.  
6. There is no shorter term of doing good, than the term of Life, nor is there any part of a man's Life to be otherwise employed, whereunto he should be engaged by considering that he will not have after this Life, opportunity or advantage to do good, as he hath here, by gaining and allureing others to Duty toward God; For, so saith the Preacher. That a man should do good in his Life, to wit, along his whole time,  
7. Although the Creature comforts are alwise to be used in a Holy and sober manner 1 Tim. 4.4.5. And never as fuel to men's Lusts Deut, 6.11, 12. yet when the Lord is dealing more Liberally with men in outward things than at other times, he doth allow a more liberal, and cheerful use of the Creatures upon them, that so they may be the more strengthened and encouraged for these weighty Duties which are suitable for such Dispensations; For, seeing it is God's allowance always while he continues life, and the use of the Creatures for the maintenance thereof, that men should Eat and Drink; This Eating and Drinking here recommended, must be meant of a more free and cheerful use of these things, under His more favourable Dispensations, especially considering that it must be subservient to the former Two, Rejoicing, and Doing good, And also that every man should eat and drink.  
8. Although the Lord may give to his People abundance of outward things for which they have not laboured, Deut. 6.11. Yet it is His mind that every one who takes the comfort of the Creatures should be employed in some honest lawful Labour, while they have Ability, whereof their Eating and Drinking may be the fruit of reward, for while man Eats and Drinks he should be enjoying the good of his Labour.  
9 When men use the comfort of the Creatures, such as Meat, Drink, and the like, and are thereby cheered in their hearts, and encouraged in Duty to God, then, and never but then, do they enjoy the good of their Labour, Without this their table is but a snare to them; For, this Enjoying the good of a man's Labour is brought in as the result of what is before. That a man rejoice and do good and eat and drink, and so enjoy the good of his Labour.  
10. Not only the plenty of Creature comforts, and the power to use them; but especially the Grace to use them aright; by drawing matter of spiritual Joy from them, and incitement to Duty, is God's special Gift, which should be thankfully ackowledged by men, while they use them, And not taken as the Beasts do, without minding the Giver: For, all the former, to wit, Creature comforts, the Power to use them, and to Rejoice, and Do Good, are here called The gift of God. And this is held out as a Reason why men should take their allowance and use it as hath been shown.   
Verse 14. I know 〈…〉 be 〈…〉 
HEre are T●●e● further considerations offered to the mind of the Lords People for quieting them under all the changes of His Dispensations.  
The Seventh in order is, Concerning the unchangeable and permanent course of the Lords Working according to His eternal purposes, and this is confirmed from solomon's own Experience, I know that whatsoever God doth, it shall be for ever: Which is not to be understood of God's Works of Creation; seeing the most part of these must be dissolved 2 Pet. 3▪ 7. And yet the Words hold out a truth concerning these Works, as to their permanency, while time endures, which is sometimes expressed by this Word for ever: Nor is it to be understood of His Works of Providence, considered in themselves, seeing these are transient, and one of them succeedeth to another, as War, and Peace, and the rest which he instanced before, and so cannot be for ever, simply: But the meaning is, that all His Dispensations shall be for ever, in regard of the effects of them, which are the main ends intended by Him in them, to wit. His glory and the good of His Elect; and that all these changes of Dispensations shall constantly and unchangably fall out in these Periods of time, which he hath set for them in His Eternal Council; whereof, every thing that He doth in time is a part of the Execution, so as all the wit and endeavours of men cannot hinder or interrupt a Work of His, or put it out of His Time: but whatever He pleases to do shall always fall out in His appointed time, and therefore it is every man's Duty contentedly to undergo these Dispensations, taking what comfort the Lord allows for encouraging his heart in Duty to Him.  
The Eight is Concerning the absolute perfection of all His Works Nothing can 〈…〉 taken from them▪ Which is not to be understood of God absolute Power, who could manifest more displeasure 〈…〉 to men in His Dispensations than he doth: But upon supposition of His decrees there can be no change, and in respect of men, whose wit, or power can neither add to, nor diminish from what His Providence intends to bring forth, and considering these Dispensations of His, whether such as are comfortable, or terrible to men, in regard of their subserviency to His holy Ends, the manifestation of His Glory, in punishing, Trying, or comforting the Children of men, they are absolutely perfect, and complete, nothing can be added to, nor taken from them, to make them fit for attaining these ends, Therefore ought men to acquiesce in them as perfect, and not to be Censured, or Murmured at.  
The Ninth is, Concerning the great ends of all God's Dispensations, to wit, that men considering themselves so completely under the dominion of His irresistible Providence, may make it their great Study under all changes, to keep their hearts in fear of offending Him, so ma● they enjoy true contentment under them all.  
Hence we may Learn. 1. That amidst all the changes of Dispensations, and seeming confusions that are in the World, all things are infallibly, and unchangeably carried on, according to the wise predetermination of God, so that His purposes are always in executing, and his pleasure always in fulfilling, and He still gaining His holy ends, which he hath proposed to Himself, even by these things which men act contrary to His revealed will, and what ever be men's sinful ends and miscarriage, who are Instrumental in the carrying on of these things, for (saith the Preacher) I know that whatsoever God doth, it shall be for ever.  
2. The believing consideration of this infallibility of eve●●● according to the Lords Eternal purpose, and the standing under wherein He hath set them, is a powerful 〈◊〉 ●o wo●k the hearts of men 〈…〉 and 〈…〉 obedience to the Lord, under all the changes of their life; For, Solomon offers it for this end as a ●rac● experimentally known to himself, and which ha● that effect upon him, I know that what God doth, it shall be for ever.  
3. However man being dark concerning the Lords Working Job. 38.2. an● yet conceity of his own wit Job. 11. 1●. hath a quarrelling humour, ready to censure what God doth, and would have more mitigation in his trials, more sweetness in his comforts, and somewhat of the Duration, and weight of his Crosses taken away from them Job. 7.19. Yet all the Lords Dispensations taken as they are without Addition or Diminution, serve most for attaining His holy; and wise Ends, and if they were in the least changed, they could not be so subservient as they are, for attaining of them; For in reference to the ends intended by the Lord, the Preacher thus commends the perfection of His Working, Nothing can be added to it, nothing can be taken from it.  
4. Not only shall the Lords Dispensations for the substance and kind of them, fall out unchangeably according to His mind but even for the quality, and circumstances thereof, they must be as He hath resolved: There cannot be the least ingredient of more bitterness added to any of His Dispensations, nor a grain weight of His allowed consolation taken from them by any creature; For of the quality, and circumstances of His Working, may this also be understood, Nothing can be put to it, nothing can be taken from it.  
5. Man can never contentedly submit unto, nor cheerfully follow his Duty under the changes of the Lords Dispensations until he do in some measure apprehend the absolute perfection of them, in order to the Lords ends intended by them; and when the same is seen, it is sufficient for Working the heart to that frame; For, that they may be contentedly undergone, and Duty followed under them all, this is here held out to be considered, that nothing 〈◊〉 be taken from them, nothing put to them.  
6. One of the great Ends intended by the Lord in all His Dispensations, especially His manifesting o● this, that neither His Dispensations can be altered, nor His Ends intended by them frustrate by man is, that the fear of His name may be wrought in the hearts of men, that under ●●●urable Dispensations they may fear to abuse His Goodness by turning it into wantonness Hos. 3.5. Deut. 32.14, 15. And under sad Dispensations, if upon themselves, they may fear their own weakness, lest they repine, on fain● and so make their hands stronger Isai. 8.13. And if upon others for their sins, they may fear the like sins, and the like sp●ake for them Psal. 110.120. Act. 5.11. For saith the Preacher, God doth it, that is, He times all these Dispensations, and suffers them not to be altered in any thing, and manifests the same here to men That men may fear before him.  
7. That fear which God intends to be wrought in His Own by His Dispensations, is not a fear arising from the consideration of the bitterness that is in His Dispensations, or the terror of instruments employed in them; but such as arises from the consideration of the Lord Himself set before the face of the soul, in His Power, Goodness, Love and other properties of of His, manifested in His Dipensations: For He doth all that men should fear before him.  
8. Men that desire to be truly happy should be so desirous to have the fear of the Lord stamped upon their heart, that they should cheerfully submit 〈◊〉 the hardest of His Dispensations, which he intends, and may bless for Working and promoving that frame▪ For this is to be looked upon as a motive to cheerful submission eve● to hardest of Dispensations, God doth it, that men may fear before him.   
Ver. 15. That which hath been is now▪ and that which is to be, hath already been, and God requireth that which is past. 
HEre are Two further considerations, serving as motives to, or Arguments for submission and contentment, under the saddest of Divine Dispensations.  
The Tenth in order is, That the Lord in Exercising men with saddest Dispensations, deals not with them in strange, and unusual ways; And the Preacher holds out in Two expressions, The one is, That which hath been is now, which cannot be understood of such extraordinary Dispensations, as sometimes the Lords people had been under; seeing the like were not in Solomon's time, nor of what the Lord may do in some singular cases, to declare His Sovereignty; by inflicting some strange and unparallelled Judgement upon a people, or person, differing especially for circumstances, and degrees o● bitterness from what hath been before: But the meaning is, that in the ordinary course of God's Providence, men are exercised with no other sad Dispensations, than the same for substance, wherewith others before them have been exercised; so that hereby the Preacher doth correct the mistake of these who think themselves singularly dealt with by every hard Ex●●cise, and that the like hath never been before the other expression And that which is to be, hath already 〈◊〉, is to the same purpose, only with this difference, that by the 〈◊〉 ●er he doth correct their mistake who think the like of their Crosses hath not been before; and by this he guards against the fears of uncouth and strange Dispensations for the 〈◊〉 seeing men have no ground to vex themselves with the expectation of such, especially if they keep themselves in God's way.  
And because these are ordinarily to the Godly the sa●●● Dispensations and most vexing, in the inflicting whereof w●●●ed men are instrumental 1 Chron. 21.13. Therefore he adds the Eleventh Consideration to quiet hearts under these, And it is of the Lords vindicating the wrongs of His People, God requireth that which is past, saith he, The Word [Requireth] according to the frequent use of it in Scripture signifies To vindicat or Avenge. Josua 22, 23. Psal. 9.12. the wrongs of People their oppressions and sufferings which are past; And this exposition is confirmed by considering the signification of the last Word in the verse that which is past, Which may be rendered as some translators do, (One that is oppressed, or him that is persecute) and so the meaning is, The Lord makes inquisition for, and doth Avenge the by past wrongs of His oppressed, and persecuted People; And this serves much for quieting their hearts under the hardest usage in the World; It is true this expression God requireth that which is past, is subservient to the Scope and clearing of the former consideration, if it be understood of the Lords calling back former Dispensations, sometimes the same Crosses for substance, to exercise the present Generation with, which have been in the former, and at other times restoring their wont comforts again, which should make men submissive to sad, and use aright sweet Dispensations, yet it seems most agreeable to the scope, and especially to the purpose immediately subjoined in the following verse, to understand this Clause as hath been formerly explained.  
Hence Learn. 1. Men have ordinarily so little acquaintance with the Scriptures; and the Lords way of dealing with others; so little sense of their own deservings, and so much self-love, that they are apt to apprehend their Crosses singular, and such as never any before have met with; For, this is the mistake which the Spirit of the Lord here contradicts while he saith That which hath been is now.  
2. One great ground of men's vexation and want of submissi●● under the trials wherewith the Lord Exercises them, is, that they look upon them as singular, and without a parallel in former times: For, as this is supposed to be men's apprehension, so the same is supposed to be also removed and contradicted, as the gro●●ed of their vexation, and want of submission under trials. That which hath been is now.  
3. However the sad Dispensations of the present time may vary for some circumstances and for the instruments of inflicting of them, from these that have been before, yet for the substance of them, the prime efficient of them, and their being at His disposal, for their weight, mitigation, continuance or removal, and the like, they are still one and the same; And the Lords intention in Exercising men with them, the same also; in which sense it is here asserted concerning them, That which hath been is now.  
4. It serves much for quieting men's hearts, and working them to submission under sad Dispensations, to look upon them as nothing singular, but as common to men, and such as others like ourselves have wrestled thorough; considering that in these others, the Lord hath given proof of His Power, faithfulness, and love, in sustaining and delivering them; And these same properties are engaged to be yet forthcoming for all that wait upon Him in straits; For, as a ground of quietness and submission is this held out, That which hath been, is now.  
5. As men are very apt under the cross not only to vex themselves with their own misapprehensions, as if the like had not been 〈◊〉 lot of others before, but likewise when they have overcome that, to renew their own vexation, with the groundless, and fearful apprehensions, of some such singular trial, abiding them for the future, as neither themselves nor others have had the like before, so it is the Lords gracious way in his Word, not only to rectify and confute, their present mistakes which may vex them; but to guard them also against their fears of future events, if they will observe His Word, and take pleasure to study and make use of it; For, so doth he here by holding out what they may expect as the Lords ordinary way That which hath been is now, and that which is to be hath already been.  
6. Though the Lord may set the wrong● and sufferings of His People pass for a time unpunished, till they be humbled, and His and their enemies ripened for a streak Isai. 10.12. Yet he will surely call the instruments of His people's trouble to an account and will reduce all their unjust Decreits, which they have pa●● and put in Execution against His people; For saith he, God requireth that which is past.  
7. Though the Lords People may not desire a woeful day even upon their Pesecutors Jer 17.16. Nor rejoice when they see it, as at their Misery, Job. 31.29, but aught to prevent the same, so far as their Prayers, and pains for their Repentance and reclaiming may do Psal. 35.13.14. Yet the consideration of the certainty of Gods vindicating their wrongs, and reckoning with their unjust Oppressors, as it is the illustration of His Justice, and Faithfulness, and the Testimony of His marvellous Love to His own, it ought to be considered by them, and should quiet their hearts under all that they can suffer unjustly from men; For thi● is an Argument for Submission especially under such sad Dispensations, as wicked men are instrumental in the inflicting of, that God requireth that which is past.   

Ver. 16. And moreover, I saw under the sun the plac● 〈◊〉 judgement, that wickedness was there: And th●●pace of righteousness, that iniquity was there.  
17. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there, for every purpose and for every work.  
BEcause Oppression under pretence of Justice, is one of the saddest Dispensations where with the Godly are Exercised in the World, Therefore to work their heart's 〈◊〉 quietness under this, Solomon doth first propose this grievous Dispensation, as a thing that himself had seen, both by his own observation of affairs, in former times, and by the light of the spirit of Prophecy, revealing to him what was to be expected ordinarily to fall out, to wit that in Courts of Justice, and Judgement Seats, where Nature's light, God's Word, and Poor people's Case, call for Justice and Righteousness, and that sentence should be passed against wickedness and injustice, and in favours of Piety and Equity, even there, nothing but the quit contrary oftentimes is to be found: and to signify the greatness of this evil, and the frequency or generality of it, he useth two expressions to the same purpose, for setting it out Ver. 16.  
Next, he holds forth to others that consideration which guarded his heart against the vexation which such a sight doth readily work; And this makes the Twelfth in number, to wit, that God will pass righteous Judgement, both upon the Righteous or them that have a good cause, by absolving them, and avenging their wrongs; And upon the wicked by reversing their unjust sentences, and punishing them for passing of them.  
And thirdly to make this consideration the more effectual, he enlarges it, by showing that there is a set or fixed time, as the Word signifies, there, to wit, with God, or at the day of Judgement, for Judging men as well for their wicked purposes, and intentions, as for their wicked Actions; So that the one verse serves to wean men's hearts from leeking Happiness in this World, seeing injustice and oppression is so ordinary in it. And the other serves to comfort these who seek their Happiness else where, against all their unjust sufferings here; from this, that all their causes unjustly judged by men, shall be Judged over again.  
From ver. 16. Observe 1. As it is the pleasure of the only wise God, to permit men void of true piety, to have have Power and Authority in the World, that all may know there is no True Happiness in things of that nature; and that they are not proofs of His love, so such men when they get power and high places, do ordinarily abuse the same to injustice and oppression, for to signify that it is generally thus, Solomon useth Two expressions to one purpose, I saw under the sun the place of Judgement that wickedness was there etc.  
2 It is a great aggravation of men's sins to be directly contrary to the prime Duties of their calling, and committed in the place where the Graces or Duties to which those sins are contrary, aught to be exercised; For, as an aggravation of this sin of injustice, Solomon points at the place where it was committed, and consequently the prime Duty of their calling, to which it was contrary I saw under the sun the place of Judgement, that wickedness was there; and the place of righteousness that iniquity was there.  
3. The advancement of men to places of power and trust in the World, who abuse the same to the oppression of Piety and Equity, and the promoting of ungodliness and injustice, is a Dispensation that of any other the Lords people had most need to be guarded against stumbling at, and taught how to Judge aright of, seeing Satan takes occasion from thence to tempt the corruption of the best to Atheism, or Denial of a Providence Isai. 40.27. and to join with such men in their sinful ways Psal 73.10.13. Therefore doth the Wiseman here fore-warn all following Generations of it, as ordinarily to be expected, and holds out that which may guard the hearts of the Godly against it, I saw under the sun the place of Judgement, that iniquity was there, etc. And I said in my heart God shall Judge. etc.  
4. It is the Duty of those, who have a public calling to clear the mind of God to others; not only to discover and threaten the known sins of inferiors and private Persons; but likewise of Public Judicatories, and Persons in Eminency; that they may be convinced and reclaimed; ●or so doth the Preacher here, and in so doing acts as an ordinary Minister of Christ 1 Tim. 5.20. I saw under the sun the place of Judgement, that iniquity was there: etc.  
5. The Lords Ministers ought not only to hold out such general grounds of comfort to the Godly, as may reach all their sad cases, but they ought to instance their particular trials, especially such as prove most vexing, and occasion greatest Temptations to them, and guard them against these Temptations, and apply suitable consolations to these trials, as here the Preacher doth, I saw under the sun the place of Judgement, that iniquity was there;— I said in my heart God shall Judge etc.  
6. The consideration of that injustice and oppression, which is ordinarily to be seen in the best ordered Kingdoms and Commonwealths under the sun, should wean the hearts of men from seeking Happiness in this earth, and make them long for and seek after Happiness in that Kingdom above the sun, where only Righteousness dwells 2 Pet. 3.13. For, to this end also is this Observation of oppression and injustice here related, I saw under the sun the place of Judgement, that iniquity was there etc.  
From ver. 17. Learn. 1. As the Lords Messengers ought to digest with themselves, and as it were; first, speak in their own hearts, every truth before they deliver it to others, so especially the consolations which they hold out to the afflicted that they may speak because they believe, considering that even they may stand in need of these consolations as well as others; For so doth Solomon here; I said in my heart God shall Judge.  
2. God will undoubtedly Judge over again all causes that have been iniquously Judged in the World, and with this consideration the believing Soul should comfort itself against Injustice from men, as here Solomon doth, and teaches others by his example to do the same, I said in my heart God shall Judge the righteous and the wicked.  
3. Though the particular time of the last Judgement be unknown to men and Angels Math. 24.36. Yet it is known to God, and fixed with him; For, there is a time. (the Word signifies a determinat and fixed time) There, (to wit, with Him) for every purpose,  
4. Though there be no ground in Scripture to think that the last Judgement shall take long time, yet this is sure that nothing shall be passed by, for want of leisure to cognosce upon it; For, saith he, There is a time there fore every purpose and for every work.  
5. The secret purposes and intentions of men's hearts, shall no less come to be Judged in the day of God's last reckoning with men, than their Actions; For, There is a time there for every purpose, as well as for every work.  
6. The Lord allows His People, especially when they are oppressed by men, to comfort themselves in the believing consideration of this last day of His reckoning, when He shall get the Glory of His Justice in the condemnation of His and His People's enemies, and of His Justice and Mercy both, in the absolution of His own whom they have condemned: For, as a ground of comfort to the Godly, against the oppression and Injustice of men, this is here held out God shall Judge the righteous and the wicked, for there is a time there for every purpose and for every work.   

Ver. 18. I said in my heart concerning the estate of the sons of men, that God might manifest them, and they might see that they themselves are beasts.  
19 For that which befalleth the sons of men, befalleth beasts, even one thing befalleth them: as the one dyeth, so dyeth the other, yea, they have all one breath, so that a man hath no preeminency above a beast; for all is vanity.  
20. All go unto one place, all are of the dust, and all turn to dust again.  
THat men in Eminency abusing their power, may be humbled and reclaimed from their sinful course, and the hearts of the Godly guarded against the Temptations arising from their discerning of the perverting of Justice, and oppression of Innocents', Solomon holds out a further consideration the Thirteenth in number, concerning God's purpose in disposing so, that such men should come up to places of power and trust in the World, I said in my heart &c, while he was meditating upon the State, or (as the Word signifies) the Order which God hath established among men, setting some upon Judgement seats to pass Sentence upon others; And how they did abuse the same by their Injustice, and how others that complained to them of oppression were oppressed by them, he came at last to consider Gods holy purpose in this Dispensation, expressed in two Branches, One is That God might manifest them, that is, that He might make known to Onlookers, how perverse Men are, when they have opportunity by being in Eminency and power over others, to show what is in them; The other is, That they themselves might see that they are Beasts In so far as they resemble the Beasts in their disposition and carriage, especially in their preying one upon another by their Injustice, and seeking Happiness in their earthly and sensual delights; And because this Holy Man, having this Holy Purpose of God, manifested to him, could not but go along with with it in his desires, therefore this, that he said in his heart concerning the state of the sons of men that God might manifest them. etc. May be taken for his hearty wish or Prayer, to this purpose, O that God might manifest them! and that they might see themselves to be but Beasts! And so it is clear that this serves both to humble such men and reclaim them from their way. And to quiet the hearts of the Godly who are oppressed by them, considering how base and beastly they are for all their Eminency, and that it is God's purpose to manifest them to be such. Ver. 18.  
And next he holds forth such Reasons as are most effectual to convince them, of their brutishness; to wit, that they as well as the Beasts, are subject to many accidents, or (as the Word translated Befalleth signifies) Occurrences of Providence, interrupting them in their enjoyment of these earthly delights, wherein they place their Happiness; And particularly that they are both alike subject to death, man having one and the same vital breath, or Animal Spirit, with the Beast, and being as easily cut off as the Beast, so that in these things men have no preeminency above the Beast, though in respect of their rational and immortal Souls, and their condition after death, whereof he speaks afterward, there be a vast difference.  
Thirdly, He confirms this proof, by a general assertion, concerning the Vanity or emptiness and insufficieency of all created things, for bringing True contentment, or Happiness to Man, and therefore it is a brutish thing for Men that have immortal Souls to seek their Happiness in Worldly greatness especially upheld by Oppression and Injustice. Ver. 19  
And Fourthly he doth further enlarge, and illustrate the resemblance betwixt them and the Beasts, by this, that they are all in a motion toward the same place, to wit Corruption, or the state of the dead, and that because Man is of the same Original or metal, with the Beast, as to his earthly or material Part his Body. And so must be dissolved as the Beast into the dust again Ver. 20.  
Hence Learn. 1. This is one of the Holy Designs of God in permitting Wicked men to have that power and these places of trust in the World, which they abuse by oppression, and Injustice, that they may manifest that Wickedness which was before latent in them, hid from the World, and themselves also, while they had not such opportunity and Temptations to vent it. 2 King. 8.13. The consideration whereof may abate men's Ambitious Desires, after Worldly Eminency and greatness; for while they are receiving the same, they are but ascending the Stage, whereupon men do ordinarily act, in the view of others and proclaim to the World their own folly and perverseness; And likewise it should make Men in the first place Study the mortification of these Evils, which great places often discover, to the disgrace and ruin of the Persons advanced to them; For upon this Solomon saith he did meditate as God's purpose and design in permitting that which he observed in the former verse. I said in mine heart concerning the estate of the sons of men, that God might manifest them, that is, that it was his purpose to let them show what they were.  
2. That which should mainly take up the hearts of the Lords People, while they consider His Dispensation of suffering Wicked Men to have power and Authority, and Innocency to be oppressed, and Justice perverted by them, is, the Lords intention and purpose therein, so far as by the light of His Word and Spirit they may attain to the knowledge of it: This when it is seen being able to quiet their hearts seeing all His purposes are to bring Glory to himself Prov. 16.4. And good to His Own at last Psal. 25.10. For upon this design of God in suffering men to sit in Judgement seats, who act unjustly there, is Solomon's meditation Exercised, and therewith also is his heart quieted. I said in my heart concerning the estate of the sons of men, that God manifest them.  
3. Though the Wickedness of Men, especially Men in place and power, aught to be grievous to the Godly, as it is the Lords public Dishonour, Psal. 119 158. Yet the manifestation of their Wickedness, and Injustice, as it is ordered and made use of by His holy Providence, to make them more hateful, and to undeceive others who have been ensnared by them, and may possibly tend to make them vile to themselves and ashamed of their evil ways, it ought to be a comfort to the Godly against their own particular sufferings from them; For the consideration of this, That the Lords design in suffering such men to have power, who do abuse it, is to manifest their Brutishness to the World and themselves, is here held forth as comfortable to the oppressed Godly, I said in my heart concerning the estate of the sons of men, that God might manifest them etc.  
4. However Wicked Men in Eminency are apt to Deify themselves Dan. 6.9. And people also are ready to applaud them in so doing Ast. 12.22. yet while they abuse their power and Authority for promoting of Wickedness, and bearing down of Piety, and Equity, they prove themselves to be Brutish, seeing they seek no higher Happiness than in things wherein Beasts take pleasure 2 Pet. 2.12. they wax wanton, and insolent against God by their Prosperity, as the Beast fed upon a fat Pasture; Deut. 32.15. and employ their power to oppress the innocent and weak, as the Beasts do Ezek. 34 20, 21. And so by all their pleasures and prosperity, are but fatted for the day of slaughter Prov. 7.22. For it is here employed, that if they Judged aright. they would esteem themselves no better, seeing it is the Lords mind To manifest them, And that they might see themselves to be but Beasts.  
5. Wicked men by Reason of their blindness, self love, and prejudice at the truth of God do not ordinarily see the brutishness of their own disposition, and baseness of their way, till they be left of God to manifest to the World the latent Wickedness that is in their hearts: For this second Branch of this Lord's design in suffering Wicked Men to have power who abuse it, may be looked on as promoved by the first, They are by providence brought to Eminency, that they may be manifested to others, And this is done that they themselves might see that they are Beasts,  
6. Wicked Men may see that, in the Dispensations of God even these that are most grievous to them may contribute much for their good, if they make a right use thereof: For while he is manifesting them to the World, they ought to think that it is done, that they may see themselves to be Beasts, and so may loathe themselves, and thank him that they are not destroyed but preserved that they may seek Mercy, and a change of their nature.  
7. What ever is discovered to be the Lords intention and aim in His Dispensations, His people ought to concur therewith, by their serious desires, and wishes that it may be brought about, thereby testifying their approbation of His purpose, as Holy and Good; For this may be also taken for Solomon's hearty Wish, and the worst he desired to befall these Wicked men, That God might manifest them, and they might see themselves to be Beasts.  
8. The consideration of those many Resemblances that are between Man and the Beast, As 1. That many Events, or or occurrences depriving them equally of the satisfaction and pleasure they take in sensual delights, are common to both. 2. That Death is alike certain to both. 3. That the breath, or natural Life of both, is alike easily cut off: And that in all these and the like respects, Man hath no preeminency above the Beasts; The consideration of these I say should in Reason powerfully convince Men of their Brutishness in seeking Happiness in such things, as are in some sort common to them with Beasts, such as, The bearing down of others inferior to them, The satisfying of their sensual appetite, and the like: For, these Resemblances are here reckoned out by Solomon, as so many Arguments to convince Man of his Brutishness, in thinking himself Happy for his power and place in the World, without fellowship with God, and living in his fear and Obedience, For that which befalleth the sons of men befalleth the Beasts etc.  
9 They that would deal effectually for convincing sinners of the evil of their way, would make use of such motives, as probably may most prevail with them, though these be not such as are of themselves the most cogent; For Solomon here, being to convince Men in power, abusing the same, of their Brutish and Beastly disposition, doth not specify the Resemblances which may from Scripture be condescended upon, between the inward disposition and carriage of the one and the other, but only compares them as to outward Events, and the issue of their Bodily condition, wherewith such Men are supposed to be only taken up, and so are probably most powerful to dissuade them from seeking Happiness in things common to them with Beasts, That which befalleth the sons of men, befalleth the Beasts, etc.  
10. Scripture Expressions are not always to be looked upon a part, and separat from the Scope of the place where they are, else men's corrupt hearts, will father many absurd and impious things upon the Scripture contradictory to itself; For, this, that man hath no preeminency above a Beast, taken without respect to the Scope and matter in hand, savours of Atheism, and agrees not with the following truth, that Man hath the preeminency of a reasonable Soul, above the Beast, but taken with Reference to the Resemblances here mentioned, that Man is neither exemed from several outward Events, nor from death itself, it hath a clear truth in it, Man hath no preeminence in these, and such as these above the Beast.  
11. When the emptiness of all created things, and humane endeavours about them, in regard of any true contentment they can afford to a man's Spirit, and their insufficiency to make him truly Happy, is seen, and well pondered, Man will easily assent to this truth, that they are really Brutish who seek their Happiness in those things, and choose them for their best Portion, which have no proportion to their immortal Souls; For, as a clear proof that they are beasts who so seek their Happiness▪ thi● general assertion is brought in, For all is Vanity.  
12. Men as well as other living Creatures inferior to them, are in a continual motion toward Death, nor can they halt in that course, which should be considered by them, who are also posting toward Eternal Destruction, that their hearts may be weaned from seeking Happiness in these things, from which they are so quickly passing: For, this Word in the Original in the present time, notes a continual motion, all go 〈◊〉 one place  
13. The Lord did choice a part of the basest matter in the universe, whereof to form the Bodies of Men, as well as of Beasts, not only to commend His Wisdom and Power, in making such a curious piece of Work as Man's Body, out of such indisposed matter as Dust, but likewise to keep Man humble considering the baseness of his Original, to dissuade him from oppressing others inferior to himself in Worldly respects, seeing he is made of the same metal with them, and to mind him of a necessity of going to the dust again with them; For which causes mainly, it is here asserted, all are of the dust, and all turn to dust again.   
Ver. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 
Solomon having shown such Resemblances between Man and the Beast, as may serve to dissuade Man from satisfying himself with the Beasts Happiness, and may prove him very Brutish if he do; he comes now to show wherein Man hath the preeminency, and this is mainly in respect of his spirit, which goes upward. Whereby is chief meant the Immortality of Man's Soul; seeing he speaks of the state of it, after the Body is gone to the Dust, as is clear by the Words immediately preceding, and by the parallel place Eccles. 12.7. And though the expression seems mainly to respect the Souls of the Godly, that by Ascending Ascend (as the Original bears) yet may it be taken in Reference to the Souls of the Wicked also; Not as if they went up to Heaven, but in so far as after Death, they must sister themselves before their Maker and Judge, to be disposed of according to His pleasure, Who though He be every where present, yet it is often set forth in Scripture as above us in the highest Heaven: And because the spirits of the Godly do really by Ascending Ascend (as a spark of fire riseth upward) toward Him who is in the high and Holy place As for the Spirit of the Beasts, which is nothing else but their Breath, as the Word often signifies, their vital or Animal Powers, it is said to go downward, not as if it did subsist, or remain after it leaves the body, but having spoken of the going downward of the Body, and the perishing of it he is directed to set forth the perishing of their Spirits, such as they are, by their going downward in opposition to the substance and Elevation of the Spirits of Men, which he sets forth by their going upward; And this difference between the Spirit of Man and Beast, he sets forth in a Question, Who knows the spirit of man that goes upward, and the spirit etc.  
Not as if he doubted if it were so, or as if it could not be known; For such Questions in Scripture are used of such things as may be, and are by some certainly known, though considered by few, Psal. 90.11. And so by the Question he regrates men's Ignorance of this truth, and that few do seriously consider it, which is both another evidence of their Brutishness, that they consider the future state of their Souls as little as the Beasts do, and likewise one chief cause, why they provide so little for it.  
Hence Learn. 1. The Spirits of Men are Immortal, and after separation from the Body have a subsistence; For, having told that men's Bodies return to the Dust, as the Beasts do, he speaks of their Spirits, as yet existing, and moving upward, who knows the spirit of man that goes upward.  
2. God who is the Father of Spirits Heb. 12.9. in regard He doth create and immediately infuse them into the Body Zech. 12.1. And orders all their motions while they Act therein Prov. 21.1. Hath also the absolute dominion and disposal of of them at His pleasure, after their separation from the Body and they must sister themselves immediately before Him, to be disposed of as He shall think fit; For which cause it is that the Spirits of good and bad are said to go upward.  
3. As there are but few of those who have Immortal Souls within them, and so have power to reflect upon them, that ever do seriously consider either the nature or future estate of their Souls, or the necessity of their appearance before the Judge; so their not considering hereof, is both an evidence of their Brutishness, and the cause why they choice not things of a higher nature for their Happiness, than Beasts take pleasure in. And why they carry one toward another, as Beasts do, by their oppression, for this question imports the thing known or considered by few, and the same to be the evidence of men's Brutishness, and oppression, who knows the spirit of man that goeth upward.  
4. It is the consideration of the Immortality of the Soul, of the Lords Dominion over it, and especially of the joyful motion of the Souls of the Godly at death, toward God, and Blessedness with Him, that draws men to live in the fear of God, and makes them afraid to hazard the loss of their Souls, by provocking Him to whom they must go to be disposed of as he pleases; For, as a mean to restrain men from these wicked courses formerly spoken of, he here leads them to thoughts of this, That their spirits go upward.  
5. men's ignorance, and inconsideration of the nature and future estate of their own Souls, is a thing to be sadly regretted by them that know and consider the same; They cannot but pity such, and bewail so great an evil, as the cause of many others; For, so doth the Wiseman here sadly regrate men's Ignorance and Inconsideration of this, Who knows the spirit of man that goes upward.  
6. The Beasts are not made for any further, or higher end, than to be useful and serviceable to Man, in serving his Maker, to which man should be engaged by the consideration of his preeminency above the Beasts, and of the service he hath of them, after which there is no more of them; For when that is done The spirit of the Beast goeth downward, or goes to nothing, as their Bodies,  
7. Men may go to their Beasts, and learn that which may be useful for their Souls, and should be minded by them not to choice sensual pleasures for their Happiness, seeing there is a difference between the future state of the one and the other The spirit of man goeth upward, and the spirit of the Beast downward   
Ver. 22. Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him? 
FRom the former considerations, of the Lords fixing a season for all Dispensations, the certainty of His Judging men's Injustice, the Immortality of the soul, and the like; The Preacher draws a Conclusion which he saw did very clearly follow therefrom, viz. That the highest Happiness attainable in this Life, is to be had in a cheerful following of Duty to God, under all the changes of His Dispensations formerly mentioned; For by a Man's own work wherein he should rejoice, cannot be meant any thing in itself sinful, though that be most properly a Man's own Work, nor any Action of Man, never so lawful, being done in his own natural strength, and not referred to a higher end than the attaining of an earthly Happiness; seeing the Scripture expressly condemns Rejoicing in such things Jam. 4.16. and Solomon had before proven the same to be Vanity and Madness, Ecles. 2.10.11. But by his own Work is here meant, a man's proper industry and pains in following the Duties of his general and particular Calling as means for attaining to that Happiness which God allows upon him in this life; and that whereby he may honour God in his Generation, and these are called his own Works: Not because they are done in his own strength, or for his own pleasure Glory or profit, but because these only are the Works suitable to Men who have Reasonable and Immortal Souls, and mainly because the renewed faculties of the Soul, are the immediate Actors of them; And so consequently this rejoicing in a Mans own Work, is not to be understood in opposition to Rejoicing in the Lord, but to Rejoicing in what is sinful, or unsuitable for Reasonable Creatures, and mars the comfortable use of what they have thorough the Blessing of God, upon their own industry and pains, attained unto, and their cheerful following of their Duty to Him, which is here commended. And this he presseth by Two Reasons, First, That this is a Man's Portion; Which is not to be understood as if this were the furthest or sweetest that man hath to expect, seeing that never entered into his heart, 1 Cor. 2.9. But as it is the Lords allowance to Man, a temporary reward of his Labour, and the best recompense of his pains that he is capable of in this World. The Second is, That when a Man shall (as of necessity he must, which is employed here) leave all behind him, there is no possibility of his returning to see, or (as the Word may be rendered) to Enjoy, any of these outward Comforts, which is the force of this Question; and therefore it is his best to use all, as incouragments to a cheerful following of his Duty to God.  
From this we may Learn. 1. That all the Exercises of men's wit, in the discourses of their mind, and meditation upon the Lords Dispensations, ought always to resolve in some practical Conclusion, for engaging their hearts to such Exercises of Piety and Holiness, as many honour the Lord; and to cheerfulness in going about these, else our contemplations and discourses, though never so clear and satisfactory, are vain and fruitless, in order to the promoving of our True Happiness: For, here Solomon from his former Observations, which he had painfully gathered by much meditation, for clearing of his own and others minds, concerning the Lords Dispensations, draweth this practical conclusion, whereby he commends to his own heart and others, a cheerful going about of Commanded Duties for the honour of God. Wherefore I perceive that there is nothing better etc.  
2. Although the best Actions, that the best of Men can perform, have in them a sinful mixture, and so yield always some matter of shame and Humiliation Isai. 64.6. Yet it is possible for a Child of God to attain to such a way of going about his Duty, as that he may have Joy and comfort in what he does; so far as he finds the spirit of God enabling him for these Duties, which are far above the reach of his natural Abilities, and so His Works evidence the spirits Gracious Indwelling; Ephes. 3.16. In so far as he is made to intent mainly the Glory of his Maker in his works, and so hath it made clear to him, that he and his Works are acceptable, 1 Pet. 2, 5. and 4.11. This is both the Lords allowance to His Own, and it is there Duty to study the attaining of it; For this is it which is here commended, That a man should rejoice in his Works etc.  
3. Though none are to rest upon any measure of Grace, or comfort they have attained in this World, Philip. 3.12.13. Yet when the Lords people are by His Grace holden to their Duty with some measure of cheerfulness, they ought then to Judge themselves arrived at the height of that Happiness, which for the kind of it, is attainable in this life; seeing they may be sure in that way to have many a comfortable meeting with God to strengthen them for more Work, and increase their Joy in Himself, Isai. 64.5. and in that way they are to hold on, and not to look for rest from that Labour, while they are here; For in this sense There is nothing better for a man (in this Life) than that he should rejoice in his own work.  
4. Although the good Motions and Actions of the Godly are to be attributed to the Lord, as the prime efficient of them▪ Philip. 2.13. Isai. 26.12. Yet in regard the renewed faculties of the Soul, and the outward man sanctified for that end, are the immediate and formal Causes, and instruments of these Works and that they are no less rewarded by Grace, than if they were done by man's own strength, yet they are properly called men's own Works: And to call them so, and Rejoice in them also in the sense formerly mentioned is consonant to the Scripture, Gal. 6.4. Which refutes them who say Gracious Actings are not the Believers but Christ's, and His Spirits in them. There is nothing better, than that a man should rejoice in his own works.  
5. Although the full reward of Welldoing be reserved for the other Life; yet there is some portion, or part of it (as the Word signifies) let out in the mean time; so much as may make Men hold cheerfully on in their duty under the saddest Dispensations they may meet with, even that Joy in the Holy Ghost, and Peace that passeth Understanding, from their discerning of the Lords enabling them to follow their duty, and of His acceptance of them and it: For, saith Solomon, That a man should rejoice in his labour, this is his portion, That is, It is a begun Reward, a temporary Recompense of his Labour and Pains.  
6. Though Man had never so large a measure of the Things of this Earth, he should never esteem himself to have got his Portion which God allows upon him, till he find himself enabled by special Grace, to go about his duty, in the strength, and for the Glory of Christ, and so as he may have some measure of true Joy in confidence of the acceptation of his Person and Works; and he that hath attained to this, were his measure of things worldly never so small, he should count himself to have his Portion, which is better than all other things on Earth: For, That a man should rejoice in his works, this (saith the wise Man) is his portion.  
7. While Men are strangers to this cheerful following of their duty, which is truly their portion here; they will be no less anxious, and earnest in pursuing things earthly, and heaping them up for the future, than if they were either never to part with them, or after Death to come back again, and enjoy them. For this Question speaks to Men whose practice is such as if they were led by this Principle, that they should return to see, or (as the Word signifies) to enjoy what they once left behind them at Death, Who can bring him to see what shall be after him?  
8. The Consideration of Man's short continuance with, and the certainty of his parting from all his earthly Comforts, and of the impossibility of his returning to them after Death; should not make him abuse them by excess of delight in them, as sensual Epicures do, 1 Cor. 15.32. yet it should stir him up to take his allowed Comfort in them, and to use them for cheering of his Heart in serving of his Maker, so shall he be Sure his Works shall follow him when he rests from his labour, though he come not back to see or enjoy them here: For there is an Argument to commend cheerful following of a Man's duty, by taking the comfort of the Creatures, imported in this Question, For who shall bring him to see what shall be after him?    

CHAP. IU.  

The ARGUMENT.  
SOLOMON in this Chapter goeth on in pressing that great Work, and Exercise of a Christian Mortification to the World, thereby drawing off men's Hearts from the pursuit of an earthly Happiness, and encouraging them to a conscientious Submission under the greatest pressure of outward Troubles, which he enforceth by several Motives, or Arguments, being so many of his own Experimental Observations.  
The 1. whereof is, That in his renewed and serious Consideration of things, he found it ordinary in the World, that proud and wicked Oppressors prevailed and were very prosperous: And that the Saints were kept in a very sad and comfortless Life under them. ver. 1. which made him not only commend the state of them who by Death were beyond the reach of such Miseries and Snares, as preferable to the state of them who by their life were yet exposed to them, ver. 2. But also to prefer the case of them that are yet unborn, who have neither seen, nor felt these Troubles and Temptations, unto both the Dead that once were, and the Living that yet are under them, ver. 3.  
2. That the best Entertainment that men's diligence in following that which is good, doth ordinarily meet with in the World (though it may be some expect better) is Hatred and Envy, even from those, from whom, in regard of their Obligation and Relation, it would be least expected; which he censures as a sinful Vanity in the Envyers, and a penal Vanity of Disappointment and Unsatisfaction in the Envied, and a thing that will work vexation of Spirit in both; while the one hath his Spirit eaten up with Hatred, and the other missing that encouragement he expects from Men, to the following of his duty, and not satisfied with the Approbation of God, is filled with Anxiety and Vexation, ver. 4. Which he enlargeth by showing, 1. What effect the World's Envy and Hatred against Welldoing, had upon those, who being void of Saving Knowledge & the true Fear of God, are by the Spirit of God reckoned Fools, even to make them give up themselves to negligence & discouragement in following both their particular Callings, & Religious Duties, rather than to be exposed unto the World's Hatred and Envy by following the same: Thereby proving cruel to themselves and their Relations, as if they did eat their own Flesh, ver. 5. And 2. The more to quiet the Hearts of the Godly under the Malice and Oppression of the Wicked for Welldoing, he showeth that the little that is left to the oppressed Saints is more profitable and useful in regard of the Blessing and Peace of Conscience they have with it; than the Plenty and Abundance enjoyed by their wicked Oppressors, who want neither Toil of Body, nor Anxiety of Spirit, in getting and keeping their unjust Gain, ver. 6.  
3. That in turning his thoughts from the slothful Man, to the covetous Oppressor, whose great business is to heap up Riches and adore them as his God, he found that even such are but in a woeful and miserable condition, ver. 7. Which he evidenceth, 1. By a description of the covetous Man who serveth Mammon as his God. 1. From his Solitariness, or want of Succession, either in a direct, or collateral line to enjoy his purchase after him, ver. 8. 2. From his endless and excessive pains about the World, notwithstanding of his wanting Relations to whom he might leave it ver. 8. 3. From his unquenchable desires after more, notwithstanding the abundance he enjoyeth ver. 8. And 4. From his being bound up by his excessive care about the World, from the improvement of these rational Considerations, that might serve to divert his so eager a Pursuit after uncertain Riches, never considering with himself the uncertainty for whom he is taking so much pains, and the grievous Loss of the true good of his Soul, fellowship with God, and the comfortable enjoyment of the Creatures, which by this inordinate Pursuit of the World he certainly sustains. ver. 8.. And then passeth Sentence upon such a Man's way, that as it is his Sin and a Proof of his Vanity, so it is is his punishment, and a part of his sore Travel ver. 8. And 2. He evidenceth the woeful condition of the solitary covetous Wretch, by commending the comfort and advantage of Society, (whether Civil, or (and especially) Religious) through which mutual good and assistance are communicated: And that, in opposition to that affected or inflicted solitariness of these World-worshippers, whereby none are admitted to share with them in their Riches.   

CHAP. IU.  Ver. I. So I returned, and considered all the oppressions that are under the Sun: And behold the tears of such as were oppressed, and they had no Comforter; and on the side of their Oppressors there was power, but they had no Comforter. 
THE first Motive serving to promove Mortification, and to wean the hearts of Men from any Happiness imaginable in this Earth, and work them to submission under Affliction, is, That he observed it ordinary in the World, that proud Oppressors are prosperous, and the Godly are in a sad condition under them: And this he saith he Returned and Considered: Whereby is meant, that he turned his thoughts again upon this subject; having in the former Chapter ver. 16. considered that oppression that was in Judgement Seats, he here views all other sorts of oppression, that were under the Sun, so far as his knowledge and information, (which was very large) could reach; or rather that he had all the several kinds of oppressions, which are very many, and whereof no place under the Sun, where sinful Men are, is free, represented to him by the Spirit of the Lord. Concerning which he calls all to consider Three things that much affect his own heart; First, The mournful case of the oppressed, set out by the sign thereof, their Tears. Secondly, The great power of their Oppressors, wanting nothing that might serve for execution of their cruel designs. Thirdly, That the Oppressed had no Comforter, to wit, among Men; And because this was the bitterest Ingredient in this case, and called most for sympathy; therefore he repeats it twice that They had no Comforter.  
Hence Learn 1. They that would work their own hearts to a mortified frame, must not be slight and superficial in meditating upon any subject, that may be blest for that end, but frequent and serious in pondering it, and careful to find out more Considerations that may increase the same: For, Solomon having been upon this Consideration before, returns again to it, and dyves farther in it, I returned and considered all the oppressions, etc.  
2. As Oppression is a very general Evil, in so much as no place under the Sun, is usually free of it: So this Sin is a Monster with many Heads; and there are very many ways that Men become guilty of it; not only by making their power a sufficient Title to other men's Estates, Ezek. 18.18. Judg. 4.2, 3. By perverting of Justice and Law for Bribes; or Respect to Persons; Hos. 5.11. Or by detaining that which is due to Inferiors, as Wages from the Hireling Mal. 3.3. Which are the more open and gross ways of Oppression, ordinary among Men; But also by taking advantage of the straits of others, to draw their Consent to what is unjust, and prejudicial to them, as is ordinary under pretence of fair Merchandise. Leu. 25.14. Blasting the deserved esteem of others by Slanders. Ps. 55.3. Yea, and the withholding of Charity from the Poor, when God calls for it Prov. 14.31. All which the Scriptures cited make clear to be in God's Account, plain Oppression, and undoubtedly have been Considered by Solomon, as common in all places of the World, while he saith, I returned and considered all the oppressions that are done under the Sun.  
3. As the Lord's People are not insensible of the Injuries they receive from their Oppressors, seeing Grace doth not remove, but rectify their natural Passions, and Affections: So they are often that low, that they have nothing left them whereby to ease their hearts, but to mourn before God, and to pour forth Prayers and Tears to Him, who puts their Tears in His Bottle: For, Solomon hath a main Eye upon the Oppression of the Godly, while he saith, And behold the Tears of the Oppressed, As if they had no more that they could do for their ease.  
4. Although the Lords People do never want that Blessed Comforter Joh. 14.16. Who is in a special way present with them, while they are Oppressed, and suffering for Righteousness sake 1 Pet. 4.14. Yet in their sad condition they have often few or none among Men to be comfortable to them; even of these whose Relations, and Engagements tie them most strictly thereunto; Which flows from the want of the Fear of the Lord, that puts Man to these Duties which Man's Law presseth not, Job 6.14. Such as this is of sympathy and fellow-feeling, and the expressions thereof; and from the fear of Oppressors, lest respect to the Oppressed may bring themselves to their condition, 1 Sam. 23.11, 12. And likewise from the Lords Gracious purpose to try His own completely, and make them seek after, and set a great value upon Divine Consolations: For to the mourning Oppressed, there was no Comforter, to wit, among Men.  
5. It is not only the duty of these that are Fellow-sufferers, to sympathise with, and be comfortable to one another; but also, and especially of those who are in Tranquillity, to sympathise with these that are under Oppression, and incite others to do the same: For, Solomon who was in much prosperity, the most part of his time, and while he was writing this Book Eccles. 2.25. speaks here as a tender hearted Sympa hizer with the Oppressed, and calls upon others to look on them with pity, and to be comfortable to them, while he saith, Behold the tears of the oppressed, and they had no Comforter, and again, They had no Comforter.  
6. The Lord is pleased not only to suffer cruel Oppressors, to have external force at their Command, and abundance of Furniture for accomplishing their cruel Designs; but likewise to have strength of Body, and vigour of natural Spirits, for that end, until His Work about His People be perfected by them, and the Cup of their Iniquity be full: For, all these are in the signification of this Word Power, which he saith Is on the side, or, in the hand, as that other Word is, of their Oppressors, And upon the part of their Oppressors was Power.  
7. The consideration of all the Oppressions, and Power of Oppressors under the Sun, and the sad and comfortless case of the Oppressed, which is the ordinary lot of the Church, aught to wean men's hearts from this Earth, make them die to the delights thereof, and banish the apprehension of finding Happiness in it, where such usage is ordinary, and make them long for that Morning when they shall have dominion over their Oppressors, Ps. 49.14. For that Country where Righteousness only dwells, 2 Pet. 3.13. For the New Heavens where all Tears shall be wiped from their Eyes, Rev. 7.17.21, 4. And for the heavenly Canaan where none of a cursed kind can be: For in order to these ends, Solomon describes the ordinary Tragedies that are acted upon the Stage of this World, to alienat Mens hearts from the imagination of Happiness in it. I considered all the oppressions under the sun, and behold the tears of the Oppressed etc.   

Verse II. Wherefore I praised the dead which are already dead, more than the living which are yet alive.  
III. Yea, better is he than both they which hath not yet been, who hath not seen the evil work that is done under the Sun.  
THE Preacher here shows what effects the consideration of those grievous Oppressions mentioned in the former Words, had upon him: As 1. That he commended the state of them who have by Death escaped the sight of such Dishonour to God, and the feeling of such Miseries, as much to be preferred to their state who are pining away under them, and exposed to manifold Temptations, of whom no better can be said than that they live, and that is All. Yea, 2. He preferred the state of him who is not yet born, both to the state of them who have wrestled thorough these Miseries, and them that are yet in their passage, because such a one hath not seen, or as the force of the Word is, hath not felt the miseries, nor been exposed to the Temptations that are in this World. This seems to be the literal and safest sense of the Words; and according to it, these Objections which may arise from the Expressions may be easily answered: As 1. If it be enquired, How doth Solomon's praising of the Dead more than the Living agree with the Saints praising of the Living more than the Dead, Isai. 38.18, 19, Ps. 6.5.? The Answer is, In these places the state of the Dead as wanting opportunity of Praising and Glorifying God, is compared with the state of the Living who have it. and so this is preferred to that. Here the state of the Dead considered as setting man above the reach of temporal Miseries and Temptations, is compared with the state of the Living exposing them to both, and so the preference may be contrary. And 2. If it be again urged, how can the state of him that is not yet born, be preferred to the state of those that are Dead, seeing the Godly that are in Blessedness have escaped these Miseries and Temptations, which he that is to be born is to be exercised with? The Answer is the same in substance, that he compares the state of not being at all, with the state of being Miserable, and exposed to Temptations, abstracting as it were from the future and eternal state of Men, that thereby he may express the holy Indignation, and Grief he had at the sight of God's dishonour, and His People's Misery.  
Doctr. 1. Although it cannot consist with right Reason, much less with true Piety, to desire Death or undervalue Life, because of the Miseries incident to it, seeing a rational Life is one of the greatest of mere outward Blessings, whereunto all the rest are subservient; Mat. 6.25. and which may compense, by the worth, and good use which may be made of it, all the Miseries incident to it, Lam. 3.39. yet in order to the escaping of these great Evils, the sight of God's Dishonour, and His People's Misery, the hazard of being assaulted and overcome with these Temptations which are worse than Death, and in order to the obtaining of perfect freedom, not only from Misery, but from Sin and Temptations, and of the full enjoyment of God's presence, Phil. 1.22. Natural Life may be safely undervalved▪ and Death praised, and preferred to it; In which sense we may safely conceive Solomon here to speak thus, Wherefore I praised the Dead which are already Dead, more than the Living, etc.  
2. Man's life for the most part in regard of the Miseries incident to it, and the sad Spectacles that are in it, is but a begun Death, a languishing and pining away, a continual mo●●n toward Death, so should living men look upon themselves, that they may mind the certainty of Death, and prepare for it; For Solomon so compares the Dead and the Living, as if the Living were a Dying, I praised the Dead who are already Dead, more than the Living who are yet alive; And that is all.  
3. The Lord doth wisely make use of sad Dispensations to lose men's hearts, from the too great esteem they have of their natural Life, and being in this World; And to allay the abhorrency they have at Death, which should make the Lords people submissive to such Dispensations, and labour to find this effect thereof upon themselves, which Solomon here expresses to have been produced upon him by them, Wherefore I praised the Dead which are already Dead, more than the Living etc.  
4. So tender are truly Gracious Hearts of God's Honour, and so desirous to see the rest of His people well in the World, that (with submission to His good will) they could forfeit their natural Life, and all the comforts of it, rather than see Him dishonoured, and His people in Misery. For, such a frame of spirit may this express to us, produced in Solomon by the former sad sights, I praised the Dead etc. Yea better is he that is not yet Born etc.  
5. No Being at all is in reason much to be preferred to a Being in sin and Misery, see Matth 26.24. For, it is simply not Being at all, that Solomon compares with and prefers to a Being exposed to Misery and Temptations occasioned thereby, while he saith, Yea better is he that is not Born than both they, who hath not seen the evil Work that is done under the Sun.   
Ver. 4. Again I considered all travel, and every Right work, that for this a man is envied of his neighbour: this is also Vanity, and Vexation of Spirit. 
HEre is the second Observation which Solomon holds forth to wean men's hearts from seeking Happiness in this Earth. And it is upon the entertainment that men's industry and pains in well doing, doth ordinarily meet with in the World, and the effect which that Entertainment hath ordinarily upon men, Again (saith he) I considered all travel, and every Right work, etc. By these he doth not mean any different subjects which he took to consideration, but one, and the same, to wit, that toilsome Labour, or painful Industry (as the Word Travel signifies) which men take about that which is Right or Approven, as the Word signifies, to wit, in God's sight. And this appears by his speaking of both as one, while he expresseth what Entertainment this sort of work hath in the World, For This (saith he) a man is envied; The better a man's actions be, the more is he hated by them that cannot do the like, even by his most intimat familiar Friend; as the Word Neighbour signifies. And this he Censureth as Vanity, both a sinful Vanity upon the part of the envious, who are grieved at what they ought to rejoice in, to wit, others well-doing, and likewise a disappointing unsatisfying Vanity upon the part of the envied, who often look for other Entertainment to their Right Works. And then he shows what is the ordinary effect which this bad Entertainment of good Actions hath upon men, it eats up with anxiety the Spirits, especially of those who cannot comfort themselves in God's approbation against men's envy: And seeing all men in the World are subject to this Vanity, either to envy others for doing well, or being envied by others for well-doing, to vex their own Spirits, it is man's wisdom to seek his Happiness elsewhere.  
Hence Learn. 1. There is so much opposition from without, and so much indisposition within every man to what is right, and approven in God's sight, that a man may expect his duty, and every part of it shall cost him some toil, and pains of Body, and mind, so that he will not get his heart engaged to it, nor holden on in it, except the love of Christ constrain him, 2 Cor. 5.14. For, this Word, which expresses the quality of a Right Work, signifies toilsome and painful labour, I considered all Travel and every Right work.  
2. Only these Works are Right, and (as the Word signifies) Approven, to wit, in God's sight, which are sincerely intended to be conform to the Right rule, the revealed mind of God, Psal. 119.128. which are gone about with dependence upon God for strength, and direction Prov. 3.6. and with a single and direct aim at the Glory and pleasure of God in the doing of them; Prov. 4.25. For all these, which do at least in part, describe a Right Work, are in the signification of the Word translated Right, as the places cited where the same word is used, make clear, I considered every Right Work.  
3. The uprightness of men's Actions, will be so far from giving them the approbation and applause of the wicked World, that by the contrary, it may be expected, that men shall be (because of this) the object of their Envy, whom mind God's Glory so little, and are so greedy of vain Glory to themselves, that they are grieved to see others made instrumental in Glorifying him; John 3.26.27. For, while Solomon considers every Right Work, he finds, that for this a man is envied of his neighbour.  
4. Envy is such an evil, as not only makes men grieve at the good of Strangers and Enemies, but it vents itself mainly against a man's own Companions or Equals, as being most suspicious that those intercept the applause which the envious hunt after; For, so saith Solomon here, For this, to wit, a Right work, a man is envied of his neighbour; The Word signifies man's Equal, his inth●at familiar Friend, and Companion.  
5. As it is the sin of men, and a proof that they are infected with that Vanity which the Fall hath brought upon Mankind, to envy others for their good Actions, so it is a just punishment inflicted upon those, who look for men's applause, and approbation, as their great Encouragement in their work, that they should meet with disappointment herein, and with men's envy in stead of their applause: For, this sentence of Solomon passed upon the envying of Right Works, may be both taken as it is the sin of the envious, and as it is the disappointment, and so the punishment of the envied, who expected men's approbation as their reward; For, this also is Vanity.  
6. Men do naturally over value the applause of others, and study so little to draw their Encouragement from God's approbation, that when they meet with envy instead of applause which they expected, their Spirits are ready to be eaten up with Anxiety; For, That a man's Right Work should be envied of his Neighbour▪ This, saith Solomon proves not only Vanity, or disappointment of his expectation, but also Vexation of Spirit.   

Ver. 5. The Fool foldeth his hands together, and eateth his own flesh.  
6. B●●●er is an handful with quietness, than both the hands full with travel, and vexation of Spirit,  
SOlomon having shown that Welldoing is ordinarily Entertained with the World's Envy, and that the ordinary effect of the discerning hereof, is the Vexation of men's Spirits; He doth here show, First, a further effect which the same hath upon these that are void of the saving knowledge, and fear of the Lord, who are ordinarily in Solomon's Writings, set forth by the name of Fools, to wit, That they give up themselves to Idleness, and rather compose themselves to do nothing, than expose themselves to the World's Envy; and this is set forth by the folding of the hands, Whereby is meant, both men's deserting of the Duties of their Ordinary Calling, and likewise their shaking off of their pains in Religious Duties, by reason of discouragement, because in stead of the applause they looked for, they meet with men's Envy: For, the Scripture, by this and the like expressions of Folding, or, Suffering the Hands to hang down, expresseth both Idleness of all sort, and sinful discouragement of Spirit, Prov. 6.9.10. Heb. 12.12. Next, he sets forth the woeful consequence of man's giving up himself to the neglect of his Duty, calling it an Eating of his own flesh, which is as much as to say, he proves cruel to himself, and to these whom he should love as his own flesh, an enemy to his own true peace, which he might have by his Activity in his Duty, notwithstanding of the World's Envy, and so in effect, is no less cruel to himself than if he did eat his own flesh: Ver. 5. thirdly, He gives a farther consideration serving mainly to work contentment under Oppression, to wit, That the Little, left to the oppressed Godly, is much sweeter, and more advantageous, as the Word translated Better signifies, seeing it hath the peace of a good conscience with it, than never so much to the Covetous Oppressors, who have no less toil of Body, and Anxiety of Spirit, in keeping and increasing their wealth, than if they had nothing at all; and therefore it is the wisdom of them that would have true Contentment, to hold on in their Duty, notwithstanding of the envy and oppression of the World.  
Hence learn. 1. Men void of the saving knowledge and of the fear of the Lord, will not readily abide at their Duty, when they meet with opposition, and discouragement therein from the World, and get not that poor reward of Worldly applause and approbation, which they expected; For, when the Fool seethe this, that for every Right work a man is envied of his neighbour, than he folds his hands together, and sits by idle and discouraged, as the expression imports.  
2. He that forsakes his Duty for fear of others Envy, is a Fool in God's esteem, seeing the Lord's approbation, and reward, is sufficiently able to make up all that others Envy can bring upon him; for so doth Solomon design the man who deserts his Duty for others Envy, The Fool folds his hands together.  
3. Although the Godly may he found sometimes in the posture of Idleness, Security, and Discouragement, as well as the Wicked, yet do they not give up themselves willingly and resolvedly to that way, as if it were needless for them to do otherwise, For, it is here given as the proper Character or Description of the Wicked, The Fool foldeth his hands together.  
4. Albeit the Godly have the Lords assurance for a competency even of things Worldly, Psal. 84.11. Yet it is the Lot they may look for, by reason of the World's Envy, and Oppression of them, for following of their Duty, to have but an Handful, or a very small portion of things Worldly: For while he commends their allowance, he calls it an Handful, and yet it is a Satisfying Measure, as the Word is in the Original; They must thank God for one Handful after another, and not be vexed though they have but an Handful.  
5. As true contentment is consistent with a very mean portion in the World, while the same is seen to be from the love of a Father, Matth 6.32. and accompanied with abundance of the True Riches Jam. 2.5. So, it is this Contentment, which makes a mean Portion of Worldly things, both sweeter and more profitable, than never so great abundance of the World without it, Better is an handful with contentment, than both the hands full. etc.  
6. Abundance of the World, even as much as men can hold with both their Hands, cannot satisfy them, without peace with God, and their own consciences, they have nothing but toil of Body, and Vexation of Spirit, by their Cares to increase, and Fears to lose, what they have, as is imported here, while it is said, Better is an handful with Quietness, than both the hands full with Travel (or, as the Word signifies, Wearisome and wasting Labour) and Vexation of Spirit.   

Ver. 7. Then I returned, and I saw vanity under the Sun.  
8. There is One alone, and there is not a Second: yea he hath neither Child nor Brother; yet is there no end of all his Labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour and bereave my soul of good? this is also vanity, yea it is a sore travel.  
THe third consideration serving to draw men's be● from seeking Happiness in things earthly, is concerning the woeful case of those who have chosen Mammon for their God. And in setting out this, he doth First by way of Preface show, that he bended his thoughts another way, to wit, from the Slothful who had given over diligence, to the Covetous Wretch, who is all business about the World, and finds his course vain sinful, and empty of true satisfaction. Secondly, he describeth the Covetous. 1. By his Solitariness, he is One alone, and there is not a Second, without Child, or Brother, He supposes him to have none either by a direct or collateral Line, descending from him; to whom he might leave his substance: Which is not to be understood, as if every Covetous man were so, or, as every One who is thus alone, were Covetous: But the meaning is, that such is the nature of that sin of Covetousness, that he who is under the power of it, though he have none of these Relations, which tie men to diligence in some lawful employment 1 Timoth. 5, 8. he is not the less taken up with his idol Mammon. 2. He is described from his boundless, excessive pains, there is no end of all his Labour, to wit, while he hath time, or strength, he doth out of measure, or Infinitely as the word is translated Joh. ●2. 5● lay out himseif in pains about things earthly▪ 3. From his insatiable desire after more, his Eye is not satisfied▪ By the Eye is meant the desires of the Soul, 1 Joh. 2.16. These are not filled with more than abundance, as the Word Riches signifies. 4. From his want of Consideration, and of the right use of Reason. He is so intent upon, and so transported with the love of, his God Mammon, that he cannot admit of these Considerations which are most obvious, and might abate his earnestness in pursuing after Riches, As 1. He communes not with his own heart, for whom he is heaping up his Riches. And 2. He considers not how great a Loser he is by his carriage, depriving himself both of the comfortable use of outward Enjoyments, and of sweet Communion with God, which is the true Good of the Souls of Men. 2 Pet. 3.10. And Lastly, he passeth sentence upon this Man's Course, as upon the former, that it is the Man's Sin, or a proof of his Vanity, and it is also a sore Affliction, or a part of his Punishment.  
Hence Learn 1. As the vain and sinful Courses which Men take for Happiness in this Earth, are so many and various, that let a diligent Observer turn himself never so often, to what hand he will, he shall always see more and more of them; So those who would promove the Work of Mortification in their own hearts, aught to search them all out, and study the Vanity of one of them after another: For so doth Solomon here, after he hath made many Observations upon the Vanity that Men are subject to, he saith, I returned again, and saw Vanity under the Sun.  
2. The Lord's public Messengers must not only point out the Way to true Blessedness, and the Privileges of those who take themselves to it, but must trace the several ways that Satan and men's Corruption do put them upon, to their own Misery and Ruin; and in their Doctrine discover the Vanity of these in particular. For so doth Solomon, after he hath before pointed at the Way to true Happiness and Contentment, he goes from one of men's vain Courses to another, and demonstrates the Vanity thereof, Then I returned, and saw vanity under the Sun, There is One alone etc.  
3. All the vain and sinful Courses which Men take for Happiness in this Earth, though they lead all to one Black End, yet are they very far different one from another, some of them being upon one extreme, some upon another; so that Men have no ground to please themselves, if they be out of God's Way, though they be not walking in the Way that others are in, as they are ready to do, Luk. 18.11. seeing there are more ways to Hell than one or two. For in the former Words Solomon described one Man going to Hell with his hands folded, and doing nothing, here he describes another going the same way, with great activity, and much business. There is One alone etc. and there is no end of his labour.  
4. Although the multitude of those for whom Men are bound to provide, can never warrant their neglect of the main Business that concerns their Souls, Prov. 31.26, 30. Yet the greater men's charge of that sort be, the more careful and diligent in lawful pains they ought to be, and more than those who have fewer to provide: For while the Sin of the Covetous Man is aggravated by this, that he hath neither Child nor Brother, and yet there is no end of all his labour, It is imported, that if he had had these Relations, he had been less guilty than now while he hath neither Child, etc. and yet there is no end of all his labour.  
5. When the Lord in His Providence so ordereth, that Men of great Substance, and Riches in the World, have few or none of near Relation to them, to whom they may leave the same, it should much abate their earnestness in the pursuit of these things, and make them bestow more of their time and labour about things Spiritual and Heavenly, and think of employing their Wealth for the Poor, and other Pious Uses: For he makes it an Aggravation of Man's guilt, that having neither Child nor Brother, there should be no end of his labour.  
6. Though Men be ready to cloak their excessive care, and pains about things worldly, with their love to Posterity, and respect to those of near relation to them; yet the truth is, that excessive Care of theirs, flows not so much from any true love to those, as from the innordinate love of Riches themselves, and so is to be Fathered upon men's Corruption: For the Spirit of God, to point out that which is natural to all who are not seeking the true Riches, Doth bring in the example of One alone who hath neither Child, nor Brother, and yet there is no end of his labour.  
7. Natural Men who soon weary of any exercise that concerns their Souls good, Amos 8.5. will end their Time, Spirits, and Strength, before they make an end of their excessive pains for Trifles: For, so saith the Spirit of God here, There is no end of his labour.  
8. So large is the capacity, and appetite of a rational Soul, and so great emptiness is there in the Creatures, that not only the greatest things they can enjoy, cannot satisfy them, but all that their Eyes can see, cannot do it; how foolish are Men who spend not their labour for that which can satisfy, even the Graces, and Consolations of God's Spirit? Ps. 36.8. For, while Man seeks other things as his portion, His Eye is not satisfied with riches.  
9 When Men have given up themselves to the Slavery of any worldly Lust, their thoughts are so taken up with it, that not only the matters of their Souls are neglected, but even these thoughts which are most obvious and common, are banished. For there is nothing more ordinary among Men, than to consider for whom they are taking pains; yet when a Man hath once given up himself to the service of that Idol Mammon, he hath not so much leisure, as to say to his own heart, For whom do I labour?  
10. Although Men that are acquiring and increasing a great worldly Estate, cannot know certainly who shall be their Heirs; yet it is fit they should seriously consider what sort of persons they are like to prove, who probably will succeed to them, that if they have small ground to think they will improve what they get to advantage, they may abate their pains, or dispose of their purchase some better way. For it is here given as a proof of their Vanity and Folly, that they say not, for whom do I labour?  
11. As the inordinate love, and earnest pursuit of things worldly, deprives Men of the comfortable use of the Creatures, and of the true good of Communion with God; so the consideration of this their loss, is a powerful mean to abate the eagerness of their love to, and pursuit of these things; as is imported in this consideration (which they neglect) here suggested unto them, Neither, saith he, for whom do I labour, and bereave my Soul of good?  
12. The cause why Men are so mad in the pursuit of worldly things as their Happiness, and for them neglect their Souls, is, that they never retire within themselves as it were, to commune with their own Hearts, and put Questions to their own Consciences, concerning all the fruit of their pains, and the loss they sustain by the same. For, this may be taken for the cause of the Covetous Man's endless labour, He saith not for whom do I labour, and bereave my Soul of good?  
13. It is both men's great Gild, and their sore Affliction, to choice and pursue earthly things, as their Happiness, and to neglect Righteousness, the true Riches; It not only draws much misery upon Men at the last, but hath the punishment of it, often in its bosom, as is clearly asserted in this censure of that Course, This is vanity, yea, it is a sore travel.   

Ver. IX. Two are better than One, because they have a good Reward for their labour.  
X. For if they fall, the One will lift up his fellow; but woe to him that is alone when he falleth, for he hath not another to help him up.  
XI. Again if Two lie together, than they have heat, but how can One be warm alone?  
XII. And if One prevail against him, Two shall withstand him, and a threefold cord is not quickly broken.  
SOlomon having described the Covetous Worldling, from his affecting a solitary Life, lest any might share of his Riches, wherein he placeth his Happiness: He doth here take occasion to point out and commend the benefit of Society. And though what is here spoken of it, be applicable to any lawful Society, whether Conjugal, Military, or the like; yet considering Solomon as preaching to the Church, it cannot but be most safe, and useful, to apply the same to Christian and Religious Society, and what he speaks to the Commendation of it will be the clearer, if we conceive him at the direction of the Spirit of the Lord, making use of the similitudes of Fellow-labourers about one Employment, Fellow-soldiers in one Warfare, and Fellow-travellers in one Journey, as all Christians are.  
And First, He asserts that Society is to be preferred to Solitariness, while he saith, Two are better than One, the meaning whereof is. That two or moe concurring about any commanded Duty, are in a better case, they have more comfort and advantage, as the Word (Better) signifies, if they improve their Society aright, than either of them could have, being alone.  
Next, He giveth Reasons hereof, by setting down particularly, several of the Advantages to be had by Society rightly improven, and some of the Disadvantages of the want of it.  
He speaks of the Advantages in the future, as things that will fall out, not as if they would always be found even in the best Societies, but hereby expressing according to the ordinary Language of Scripture, what is Man's Duty, and what one Christian may expect as the benefit of another's Society, and what will be found when Society is blest, and rightly made use of. The fiirst Advantage is, that, They have a good Reward for their Labour, whereby is meant, That though their mutual help, and encouraging one of another, their Work hath better success, and so their Reward from Grace shall be greater, than if each of them had been wrestling alone at their Duty, neglecting to take the help of another. The second Advantage is, That if they fall the One will lift up his Fellow, the meaning is, If Either of them fall into Trouble, or by the power of temptation into any Sin, or Error, by the Blessing of God upon the right use of Christian Society, the fallen may recover, or if they both should fall (as it is in the Original) their Falls may be not alike hurtful, the one may soon recover himself, and help up his Companion. To which Advantage he subjoines the Disadvantage of the want of Christian Society, Woe to him that is alone, whereby is meant no more, but that he is in a dangerous and sad condition, who, when he falls into Trouble or Sin, hath none to help, or endeavour his recovery, especially if for base and sinful Respects, he have voluntarly chosen to be alone. The third Advantage of Society, is held forth under the similitude of two Travellers, who lodge and lie together all night, for the Word translated to Ly, is used of Dwelling, Leu. 26 6. and of being Sick, Ps. 41.8. and so seems not to be taken Properly, but Metaphorically, for Cohabitation, or mutual Society, especially in an afflicted Condition. Then by their having of heat is meant, their mutual imparting of Comfort and Strength one to another, in their lawful undertake, especially under Afflictions, and with this he joins the second Disadvantage of the want of Society, How can One be warm alone? He means, it will prove a great difficulty for One to have comfort or encouragement in his course, who hath none of the Lords People to assist him. The fourth Advantage is, That if any Christian have the worse in his Combat against Temptations, or wrestling thorough Difficulties, he may expect Help, and Victory, by the Blessing of God upon his using of the Society of others. And the fifth Advantage, which may be taken for an illustration of the former, set forth in a proverbial speech is, That the joint strength of Christians shall not easily be prevailed against, and so Society may be blest, to prevent the hazard employed in the former Advantage.  
Hence Learn 1. Although it be always much better to be Alone, than in wicked society, Ps. 1.1. and sometimes better to be Alone, than in the society of the best, as when we are called to secret Duties, Mat: 6.6. yet for the comfortable and successful performance of common and weighty Duties, and bearing of great Difficulties, the Society of the Godly is a great Advantage. The Lord who alone is Self-sufficient, hath not given to any one such a measure of Light or strength, as can put them beyond the necessity of making use of others; but would have every one to seek help from, and every one willing to give help to, others; Therefore is society here commended, Two are better than One.  
2. As no lawful Employment rightly gone about, shall want its own Reward, which may be lawfully eyed by the Lord's People for their encouragement; so the improving of Christian Society for our furtherance in duty, hath a special Reward, not only after time, but even in this Life. Hereby His People may expect to be sharpened, and have an edge put upon them in their Duty, Prov 27.17. to have encouragements from others against Difficulties, 1 Sam. 23.16. and fresh supplies of the Spirit drawn from Heaven to each other, by their mutual Prayers, Phil. 1.19. and so both their work is furthered, and their future Reward insured: For this is the first Advantage of Christian Society. They have a good Reward for their labour.  
3. As none of the Children of the Lord are beyond the hazard of falling either into Sin, or sad Afflictions, while they are in their Journey to Heaven; so their Falls, of what sort soever, must not make others of His People desert them, but then especially to prove their Affection to them, by studying to support or restore them. And it is a great Mercy for a Man fallen into Sin or Misery, to have One who will endeavour to Lift him up again. For as the hazard of Falling is here imported to be common to all the Lord's People, so the duty of each of them to another is holden out also, For if they fall the One will lift up his fellow.  
4 Although it be the Lord alone who is the Principal Efficient of preserving his own from falling, and restoring them after their falls Psal. 145.14. Yet he makes use of some of his people as instruments in his hand, to restore others fallen beside them, For, if they fall, the One will lift up his fellow.  
5. It is men's sense of their being prone to Fall, and unable to recover themselves without help, when they fall, which makes them of Uniting and Sociable tempers, as is employed in this advantage commending Christian Society, if they fall, the One will lift up his fellow.  
6 Athough the Children of the Lord are never left all alone; having his presence even under their falls Heb. 13.5. And so cannot but be blest even when they want human help, yet ought they to look upon their being deserted of others of his people, as a great disadvantage. For to them especially is this here spoken, that thereby they may be stirred up to make sure his favourable presence with them, and make use of the help of others when they may have it, Woe to him that is alone.  
7. It is a Woe indeed, and a sad Judgement upon wicked men, to be left alone under their falls, when they have rejected profitable Society in the day of their prosperity, or carried themselves so basely, that the Godly abhor their Company, or provocked the Lord not only to leave them destitute of his own presence, but to take away from others, all pity toward them: for of them especially is this verified, Woe to him that i● alone etc.  
8. The Children of the Lord should so entertain his Spirit, and labour to have his Graces, Love, Fear and the like, in such vigour in their hearts, even under the saddest condition they can be in, that they may impart heat and warmth unto others: for it is here employed that if they be together, they should warm one another, if Two lie together, than they have heat.  
9 Although the Lord may, and ordinarily doth quicken the hearts of his people, by keeping his Grace's lively in them; and giving them much comfort in their solitary and afflicting condition, which he carves out for their Exercise and Trial Psal. 63.1, 3. Yet if they neglect to make use of Christian Society, when they have it, and when he allows them to draw comfort and encouragement therefrom, they may expect their condition shall be very sad, when they are deprived of it. But how can One be warm alone.  
10. As the Children of the Lord may expect many assaults in their Christian courses, and may be also sometimes prevailed against; so those who have any strength, are bound to employ it for the relief of others who are in Combat, and like to be foiled, and ought not to desert their Fellow-soldiers being engaged in a good quarrel, though they prove weak, whether they be assaulted or prevailed against by outward enemies 2 Sam. 10, 11. or Spiritual Gal. 6.1. For their being assaulted and prevailed against, is here supposed, and the Duty of others to withstand the Evil One, or any of his instruments, is also held forth as the advantage to be expected by Christian Society, if One prevail against him, Two shall withstand.  
11. As the Union of the Children of the Lord among themselves, should be so strict, as their Adversaries may lose hopes of breaking one of them, except they break all, so when the Lord doth unite them, and keep them so, it will be no easy matter for their most powerful enemies to prevail against them. For, this proverbial speech holding forth the advantage of Christian Unity and Society, contains a benefit larger than the former, and prior to it, A threefold cord is not easily broken.   

Ver. 13. Better is a poor, and a wise Child, than an old and foolish King, who will no more be admonished.  
14. For out of prison he cometh to reign, whereas also he that is born in his Kingdom becometh poor.  
HEre is a fourth consideration offered to men, to wean their hearts from the apprehension of any Happiness in this Earth, and it is concerning that Vanity which ordinarily attends Worldly Greatness, wherein the men of this World often place their greatest Happiness: And this he sets forth by comparing a Poor and Wise-Child, with an Old and foolish King. By the Poor and Wise Child is meant any one of a mean and contemptible outward condition, who yet is endued with Wisdom from above, and so is subject to the Counsels and admonitions of the Lord in his word; And by the Old and Foolish King is meant, any one advanced to Eminency and Worldly Greatness, who being destitute of saving Knowledge, and long spared in an evil course is now become incorrigible, and will not be Counselled or admonished by others. The former, (to wit, the Mean and contemptible One) Solomon prefers to the latter, and commends him, as in a far more happy condition, than the other for all his Greatness. And this he proves by the Lords Dispensations about the one and the other, which are sometimes found to differ. As for the Poor and Wise Child, his wisdom is blest to advance him from an abject and miserable outward Condition (whereunto such an one is often brought under wicked Rulers) even to Dignity and Greatness in the World; And for the Old, and Foolish King, who was born in his own Kingdom, and so born Heir of a Crown, by his Folly and Obstinacy he is in God's displeasure brought to Misery. Now these events are not to be understood, as if they did always so fall out to persons so qualified: seeing it is clear that many of the Godly may remain in a despicable and afflicted condition, so long as they are in the World, and many wicked men in Eminency may carry their Riches and Greatness to their end with them. But the meaning is, that there are in Scripture, and have been in all ages, frequent instances of such Dispensations, as is clear in the example of Joseph, a Poor and Wise Child, brought out of Prison to Reign, and of Pharaoh, Jehojakim, Zedekiah, and others, Old and Foolish Kings, who would not be admonished, brought down from their Dignity to great Misery: And it may be Solomon hath here an Eye to the Lords different Dispensations with his own Father, and with Saul, to both of whom the Descriptions here, do in some sort agree; which proves sufficiently that Happiness is not to be placed in Worldly Greatness, by reason of the Vanity, both of Sin and Misery, incident to the same.  
Hence Learn. 1. Although youth be ordinarily Rash and Inconsiderate 1 Cor. 14.20. Inconstant Eph. 4.14. And easily led away by bad Counsel 2 Chron. 13.7. All which are contrary to true Wisdom; Yet may the Lord be pleased to Communicate his Wisdom to them, in a greater measure than he doth to Aged, and Experienced men, who are not therefore to  such a suspicion of young men's rashness and folly, as to expect no good Counsel from them: For, Solomon supposeth that the Lord may, and sometimes doth, Communicate much Wisdom even to a Child, while he saith, Better is a Poor and Wise Child, than an Old and Foolish King.  
2. As those who are in a poor and contemptible outward condition in the World, may be endued with inward qualifications of excellent use, and therefore the evidences thereof in such, are to be carefully marked, and highly esteemed of, such Pearls are not to be slighted, though in the dust, seeing God will lift them up afterward; so there is such excellency in Wisdom, especially the saving knowledge of God, and his will, that it makes the persons endued with it (were they never so mean otherwise) worthy of more esteem, than the greatest on earth that want it, what ever advantages of Age or Place, they may have beside, to raise their esteem in people's minds; For (saith the spirit of God) Better is a Poor, and Wise Child, than an Old and Foolish King.  
3. Although Eminency in place, and Length of days, should teach men Wisdom, yet nothing of that sort without God's special blessing, can make men truly wise. Wisdom is neither tied to Age nor Place but is Gods free Gift, for here, an Aged One, and a King, and yet Foyes lish.  
4, As no man's Dignity or Eminency in place in the World, doth exeem him from the necessity of Admonition, or from the Duty of subjecting to it, nor others though inferior to him, from giving it seasonably, and according to their calling; So it is ordinarily found, that when wicked men are advanced to high places, and especially when they are long spared even to Old Age in their evil courses, they give no place to Admonition, their Ears are kept so throng with hearing of Flatterers. Hos. 7.3. And these stamp such bad impressions upon the Minds of Rulers and so misrepresent those who have a calling to admonish them Amos 7.10. that they will not suffer any of their Admonition: For, Here is an Old and Foolish King, who will not be admonished.  
5. The word of God spares no man in his Wickedness because of his greatness, but without respect of persons for Eminency or Age, doth impartially discover men's evil courses, and those that would handle it faithfully, should do the same; For so doth this Preacher here, who is in this a pattern for all faithful Preachers while he publisheth this, Better is a Poor and Wise Child, than an Old and Foolish King,  
6. It is a special mark of saving Wisdom, to subject those that are endued with it to admonition, it makes them sensible of their own folly Prov. 3.2. And therefore not only Admonitions but reproofs are sweet to them, Psal. 141.5 And on the contrary, it is a special mark of one destitut of saving Wisdom, to be so puffed up with the conceit of their own wit, as not to submit to so much as an Admonition concerning the evil of their way: For in this, the condition of the Old and Foolish King, is debased below the condition of a Poor and Wise Child, that the one manifests his folly in this (the contrary whereof is to be understood of the other) that he will not be admonished.  
7. When wicked men bear Rule, ordinarily those who for their parts and qualifications, deserve most esteem and respect, are most hardly dealt with, those who ought to be preferred, are imprisoned: for, the Poor and Wise Child, or any one represented by him, is here supposed to have been in a sad and mean condition, while it is said he cometh out of Prison.  
8. The Lord may have a design of much good toward men, with whom his Dispensations are such for the time, as speak to sense a●d carnal reason, rather their ruin, and his displeasure, than any good to them, he will have them tried, humbled, and engaged to him for their deliverance: For, the Poor and Wise Child may seem undone, when he goeth to Prison, and yet Out of prison he cometh to Reign.  
9 Though the Lord would not have his people promise nor desire to themselves great things in this World, Jer. 45.5. Yet sometimes he gives visible proofs of his respect to Piety, by conferring Worldly Honour and Greatness, upon some of them that are endued with it. And though there be but few that have this in a literal sense made good to them, yet it is a sufficient encouragement to all of them, that this shall be at last truly said of every one of them, at death, and the resurrection, Out of Prison he cometh to Reign.  
10. When singular Gifts and qualifications especially of Wisdom, bud forth early in young Ones, it is a promising evidence (and aught so to be Cherished) of some eminent employment or Service that God hath for them, though the same may also prognosticat trials from the Malice and Envy of the World, for it is the Poor and Wise Child, or such as are signified by him, who cometh Out of Prison to Reign.  
11. Although the Lord may suffer wicked men to prosper in their sinful course, even to the close of their time, yet sometimes he doth in time give proofs of his displeasure with them, and smites the Hoary Scalp of them that go on to Old Age in their Wickedness: For here, the Old and Foolish King Born in his Kingdom, becometh poor.  
12. Oppression of the poor Godly, and rejecting of Admonition, are oftentimes Forerunners of sad strokes even in this life: for this Old King, representing any in Greatness, hardened by long forbearance, having rejected Admonition, and Imprisoned the Wise Child, is now though Born in his Kingdom, become poor.  
13. The longer men continue in their sins, the more unwilling they are to take with Admonition, because they think the less of their faults the longer they be spared: For, though it be supposed, that this King never made use of Admonition, seeing he is become Old in his Folly, yet he is set forth as at a greater height of Wickedness in his Age, than he had been in his youth, that whereas before he would have heard men speak as they pleased, and he would have done as he pleased, yet now, he will not so much as hear, He will be no more Admonished.   

Ver. XV. I considered all the Living which walk under the Sun, with the Second Child that shall stand up in his stead.  
XVI. There is no end of all the People, even of all that have been before them: they also that come after, shall not rejoice in him: surely this also is Vanity, and Vexation of Spirit.  
THE last Observation holds forth another Vanity attending worldly Greatness, which floweth not from the fault of persons in power, as the former, but from the inconstancy of people's Affections, who soon fall off from the present Ruler, and become fond upon the succeeding, of whom likewise they will as soon weary: The consideration whereof may wean the hearts of Men from placing their Happiness in worldly Dignity or Applause.  
And in expressing this Observation, the Preacher shows First, What a large view he took of all the people in the World, he considered all the Living that walk under the Sun, to wit, as Subjects under some one Magistrate or other, not as if he could have had every individual person subjected to his thoughts, but that his vast and comprehensive wit, enlarged and assisted by the Spirit of the Lord, reached so far, as he might understand the ordinary temper of all Men, in reference to their Magistrates.  
2. He joined with this, the consideration of the Second Child, or did consider jointly all the people and this Second Child: Now whether we take this Second Child for the Son of the Poor and Wise Child formerly mentioned, who was brought out of Prison to Reign, or for that Child himself, as coming to the Government, called Second in reference to his Predecessor the Old and Foolish King, it is all one as to the purpose in hand. By him we may understand any person coming to his Predecessors Government, who is now to stand up, or (as the expression in Scripture signifies Dan. 11.2.) to come to the power of Government, in the stead of that other, who is now looked upon as sitting down, or falling by from it.  
And 3. He shows what he found remarkable and useful to his scope, in this consideration. And 1. He found that There was no end of all the People: whereby is meant, That their Affectation of changes in Government, is Boundless, and their fondness upon the newly advanced, or advancing person, all of them following him, and Adoring the Rising Sun, is Endless, even as the people that lived before them were wont to do to him whom they within a little forsaken: So that though the generation of their Fathers be gone; yet this perverse humour of doting upon Men at their first advancement to Power, is not at an end, but lives yet in them that come after. 2. He forsees how those who are to live within a little time after, will change in their affections toward the Man upon whom those who live now are so fond, They shall not rejoice in him; In which words there is more employed than is expressed, even the contrary affirmative, as is clear by the Scripture explaining itself in such Expressions, Prov. 27.21. The Father of a Fool hath no joy, is there explained, he hath much sorrow. And Rom. 4.19, 20. Abraham was not weak in the Faith, is there also explained, he was strong in the ●aith. So by this, They shall not rejoice in him, is employed they shall be much wearied with him within a little. Or by these that come after may be understood, those same who are now so fond upon the Second Child, called Those that come after, in respect of those that were before them, within a little time they shall not rejoice in him. And lastly, He passeth a Censure upon this disposition of people, and the lot of Magistrates, that it is Vanity, or a proof of the emptiness of Humane Courses to give Men true satisfaction, and proves to them who seek it in them, a Vexation, or eating up of their Spirit.  
Hence Learn 1. They that would promove the work of Mortification in their hearts, must not soon weary of searching out farther and farther Considerations, which may be blest for that end, even the best, after some measure of that frame is wrought in them, are ready to be again entangled with the love of things earthly, and to dote upon them, as if some piece of Happiness were to be found in them; and therefore they had need to store their hearts with plenty of such Observations, as may at last persuade them, that there is nothing but Vanity, and Disappointment in these things, and that there is not an Instance to be found in all the World to the contrary, for which cause, Solomon, after many Considerations to this purpose, adds this, I considered all the Living that walk under the Sun.  
2. While Men in Power and Authority in the World, have the people flocking about them, honouring and acknowledging them, they should be taken up with thoughts of a Change, and consider the people that are so doing, as walking with the Man that is to come up in their stead, courting him, and themselves as shortly to fall one way or other, and not to walk, any more with others under the Sun: For so Solomon here represents this Change to himself and to all others, of One falling down, or sitting by, and Another as standing up, or coming to the Government in his stead, and the generality of the people joining themselves to him, Courting and Flattering him, I considered all the Living who walk with the Second Child etc.  
3. As people are generally led by example to applaud, and cry up Men, especially such as are rising to preferment, so that a few will carry an innumerable multitude with them, 2 Sam. 15.6. So are they excessive, and in a manner boundless in their respect while it lasts, and yet very inconstant in the same: For the multitude of people that join themeselves to this Second Child, or advancing Ruler, and the boundlesness of their fond respect for a time, as also the certainty of the change of it, may be safely according to the scope taken to be held forth in this expression, There is no end of all the People.  
4. There is such proneness in succeeding Generations to follow the corrupt customs of the preceding, (corrupt Nature being every natural Man's Guide) that one gins where another leaves off; so that ordinarily the temper of those who lived before, may be read in the temper of those who live after: For Solomon brings in the present Generation tracing the steps of those who were before them, in their fond adhering to, and crying up of a new Heir, or Successor to the Crown, to wit, for a little time, but there will soon be a Change, as there was in those who lived before, as is clear while he saith, There is no end of all the People, even of all that were before them.  
5. When people follow these who have before them, in their foolish and sinful Courses, the Lord ordinarily blasts their Expectations, and gives them no matter of Rejoicing where they promised most of it to themselves: For, when they are fond upon the rising Ruler, as their Ancestors were in the like case, the Lord passeth the sentence upon them, They shall not (long) Rejoice in him.  
6. Those who are most Overjoyed with new Rulers, when first they are advanced to their Dignities, are readiest to be the greatest Leathers of them: People's affections can scarcely abide any considerable time in the height or extremity: For, here it is set out as the general temper of people, that they are very much taken with men rising to Honour, and Power over them the one day, and the next day they loathe them, For (saith the Preacher) I considered all the Living under the Sun— that walk with the Second Child— that they shall not rejoice in him.  
7. People's affection, and respect to their Rulers is ordinarily very changeable, being founded not upon their Office, as an Ordinance of God, but rather upon self interest, and expectation of great things from them: For here, the people who were lately seen walking with the Second Child or Apparent Heir of the Crown, coming to the exercise of his power, and as it were affectionately adoring the Rising Sun, do now when he is under a cloud as to them, and not so warm and comfortable as they expected, or shining more favourably upon others, change in their affections to him, which is here told unto all, They that come after shall not rejoice in him.  
8. Every man advanced to Eminency, Power, or Esteem among men, should look upon himself as standing upon a very slippery Foundation, and particularly upon Worldly applause, as a flower that will soon whither, and become unsavoury; And though they live not long, they should resolve to see their own applause, and People's delight in them, die before themselves; For, hereof are such men certified, as that which in the ordinary effect of People's inconstant humour, They that come after shall not rejoice in him.  
9 They that would abate their ambitious Desires of high places, and Worldly Honours, should cast off all fancies of contentment, wherewith they are ready to be ravished, upon supposition that they had these, and consider the inconstancy, of People's humour, whereupon such things depend, how soon and easily their delight in them, may be turned into Loathing, and wearying of them: For, therefore is the man who is enamoured with this Vanity of Ambition told what he may expect within a little, The People shall not rejoice in him.  
10. The best of men being advanced to Worldly Dignity, especially from a mean condition, are in hazard to idolise their new Honours, as a piece of their Happiness: For to him who is supposed to be brought Out of Prison to Reign, or to his Son, is this held forth as necessary to be laid to heart by him for weaning it from Worldly applause as his Happiness, They that come after shall not rejoice in him, and this also 〈◊〉 Vanity.  
11. It is a great favour of God to Rulers, highly to be prized by them, when People have comfort and joy of them, providing the People be thereby incited to Rejoice in God's goodness therein manifested to them. 1 King. 8.6 6. And it is the guilt of People not to Rejoice thus in Good men's advancement above them, for the contrary of this is here foretold as People's sin, and an evidence of their Levity; And threatened as the punishment of these Rulers who affect applause, The People shall not rejoice in him.  
12. This Levity and inconstancy of People's affection, making them weary of him upon whom they were lately so fond, is a clear proof of men's Vanity, in affecting Worldly Greatness and Applause as any part of their Happiness: The consideration whereof should wean their hearts from the same, and if they will not make that use of it, but will still pursue these Vanities as their Happiness, they shall meet with disappointment and Vexation, as they are here certified, Surely this also is Vanity and Vexation of Spirit.    

CHAP. V.  

THE ARGUMENT  
THE Preacher having in the former Chapters made some discoveries of the chief ways by which men seek for Happiness in the earth, and by several Arguments laboured to dissuade from that vain Enterprise: He in this Chap. holdeth forth the way of attaining, and entertaining that true peace and contentment of Spirit, wherein a great part of men's Happiness in this life doth consist: Affordeth some dissuasives from the prevailing evil of Covetousness, which filleth the heart with vexation and disquietness, and singularly commendeth the holy Sober and cheerful use of creature comforts, as very contributive to true rest and quiet of Spirit, And accordingly the Chap. is divided in three parts.  
I. In the First part to v. 10 Solomon giveth several directions for obtaining and improving of true peace and quietness of mind, which renders a man so happy in this life. The First whereof concerning the right way of going about the public worship of God, in the solemn Assemblies of his people, wherein true peace of mind and fellowship with God is to be had. To wit, That as they are to frequent the public Ordinances, and to watch over their affections whilst they meet in them▪ so are they willingly and cheerfully to hearken unto, and embrace the mind of God in the mouths of his Messengers, ver. 1. which he presseth by two Arguments, the one taken from the small reckoning, the Lord maketh of the external part of worship (as being but folly in his account) without this right ordering of the affections and hearty receiving of the word which is the internal part of the Lords Service. ver 1. The other taken from the sinfulness and danger of resting (as formal Hypocrites do) in the external performance of duties without the inward power and life of them, ver. 1. The Second direction is concerning private worship to God, especially secret Prayer, set down both Negatively, that we be not rash or unadvised in our expressions, nor sudden and indigested in our desires before God: And positively, that we endeavour to express our desires to God in as few words (uttered with humility, faith and love without Tautology or vain repetitions) as we can, ver. 2. Which he enforceth upon several grounds. The 1st is taken from the Majesty and Excellency of God who inhabiteth the Heavens. ver. 2. The 2d from our baseness and vileness, being of and in the earth ver. 2. The 3d. from a proverbial speech That dreams come from a multitude of Business, importing, That as excess of affairs in the day time occasions a number of wild and confused fancies of dreams in the night season: So Men having their hearts overcharged with the cares of this life, cannot but (through want of serious p●●pa●ation) speak unconcernedly and unadvisedly to God in prayer, ver. 3. And the 4th is taken from the effect of this inconsiderate multiplying of words to God, set forth in another proverb, That a Fool's voice is known by the multitude of words importing, that, as much speaking in any thing discovereth great imprudence, so especially. Vain babbling to God in prayer, bewrayeth a man to be destitute of true and saving wisdom, ver. 3 All which infer, that in our addresses to God in prayer we ought not to be inconsiderate, either in thoughts, or expressions: But in as few serious words as possibly we can (except in some cases when God calleth to more length and continuance) to pour out our heart before God. The Third Direction is Concerning the serious making, and conscientious and ready performance of vows unto God in these things, which tho' in themselves lawful, yet in respect of circumstances of time, place, etc. are Arbitrary and in our own power ver. 4. Which he presseth by two Reasons, The one, that the Lord is so far from taking pleasure in such foolish men as think to put him off with fair promises without accomplishment, that he doth very much loath and abhor such Slighters of their Vows unto the most High ver. 4. The other, That in such cases of Arbitrary and indifferent things, it were better not to take on, than having come under engagements, to neglect the performance of them, ver. 5. The Fourth Direction is, Concerning rash and sinful engagements, held forth by way of dissuasive. Where (1) 〈◊〉 Preacher sets down two branches of the dehortation, The one is that men would bewarr to utter such unadvised resolutions and Vows with their mouth, as being once spoken and determined with them, do (through their pride and corruption) make them conceive themselves under a kind of necessity to stand to the performance of them, and to cause their flesh or members of their Body to be active in accomplishing what they have rashly and sinfully Vowed, ver. 6. The other Branch is, That people would not excuse or mince the making and keeping of such unadvised and sinful Vows, when they are discovered to them to be such, by giving them such an extenuating name, as only to call them, An Error, or Small mistake; But that they look on them as a grievous offence deserving a worse designation, ver. 6. (2) He presseth this direction by several Motives, As First, That these rash Vows involve the whole man in sin, ver. 6. Next, That this sinful course is highly aggravated not so much by being in the presence of public Ministers of the Church, who are called Angels in Scripture, And in the view of holy Angels who frequently are witnesses to our Religious Actions, As that it is done before the face of the great Angel of the Covenant Christ Jesus, ver. 6. Thirdly, The fiery indignation of God against such inadvertant making, and peremptory standing to the performance of sinful engagements, ver. 6. Fourthly, The Lords frequent overturning what devices and works men by these sinful undertake do build, ver. 6. And Fifthly, That there are many sins and sorrows attending and following that way of coming under rash and unlawful Vows which is illustrated by a similitude or proverb: That as in the multitude of Dreams there are many wild fancies, which evanishing leave a man, when he awakes under fretting and vexation, so in multiplying of words; especially in rash Vows, there are many sinful vanities and vexing disappointments. ver. 7. And (3) he lays down an effectual remedy against the foresaid evil (which may also have the place of another direction) of rash and sinful undertake; which is that People would study to keep themselves under a holy and reverential fear of God, both in his Goodness and Judgements. The want of which is the root (as of other ills so) of this precipitant way of Vowing and engaging sinful courses, ver. 7. The Fifth Direction is, Concerning submission unto the wise providence of God in ordering the saddest dispensations for the good of his Saints, ver. 8. In prosecution of which. He (1) supposeth that the Saints will meet with oppression and have the Seat of Justice that should defend them turned to farther violence against them, for 8. (2) He dissuades from that stupid and distrustful wondering at such a dispensation. ver. 8. (3) He presseth this by divers arguments. As, First, The Eminency and Sovereignty of God, as being far above the highest Oppressors, ver. 8. Next. His care to avenge the Injuries done unto, and the notice he takes of his Saints who under oppression keep his way. ver. 8. And Thirdly The many choice Instruments especially of high and mighty Angels whom he hath to employ in taking vengeance for the wrongs done to his people, any of whom being backed with his commission is far above the highest Oppressor on earth, ver. 8. And Fourthly. He dissuadeth from this Opression of the Saints by men in power upon two accounts. The one is, That the profit or increase of the earth, is for the Poor as well as the Rich; and therefore the great ones should not by violence take all from them, as if it only belonged to themselves. ver. 9 The other is, That the mighty Monarches of the World are themselves furnished by the fruits of the ground, through the industry of the poor Labourers, which should hinder them from oppressing them, ver. 9  
II. In the second part of the Chapter, The Preacher dissuadeth from the sin of Covetousness as a great hindrance to true Happiness, and Peace) by several Reasons from ver. 10. to 18. As (1) That neither Silver, nor the abounding increase of any other thing can give true satisfaction to the heart of man, and therefore it is vanity to set his heart upon them, ver. 10. (2) That ordinarily as Riches increase with any, so Providence doth multiply Instruments and Objects, who, if a man do as he ought, will Consume a great part of his substance; and what is left behind the owner hath no more, but a naked sight thereof, which will contribut little to his Peace and Happiness. ver. 11. (3) That the poor Godly man who painfully laboureth, both in seeking the true Riches, and in the Duties of his calling, enjoyeth sound sleep and rest, both to Body and Spirit, whether his Die● be light and spare, when he gains but little, or more liberal (yet in Sobriety) when God is pleased to bless his diligence with more success, ver. 12. (4) That the inordinate pains of getting and increasing Worldly things is attended with so much Anxiety of Spirit, that it bereaves these Mammon-Servers of that rest, and sleep which the Lord allows upon men in the night season▪ ver. 12. (5) That Riches covetously sought after and sinfully improven, prove hurtful to the owners laying them open both to sin and snares, which he not only observeth but regrateth. ver. 13. (6) That it frequently falleth out, That what hath been long and well kept of Worldly things, is either by the owners sinfully wasted, or by God justly scattered; so that is seldom fills the hand even of the nearest Offspring, ver. 14. (7) That there is a necessity of parting with all Worldly enjoyments, That as a man came into the World without these things, so must he return, and go as he came, ver. 15. Which the Preacher uttereth both by way of regrate, ver. 15.16 And by way of conviction, enquiring at the conscience, what profit a man hath at his Death in having followed that which is no better to grip or hold then the wind, and can be no more useful to him in another World, or refreshful here, than the Wind to a hungry man. ver. 16. And (8) That the Covetous wretch even in the midst of his enjoyments, is but in a poor miserable condition ver. 17. In regard, That as all his (even joyful) days are void of true spiritual comfort, and he still either feeling or having matter of sorrow. ver. 17. So is he ordinarily plagued with rage and wrath at providences and instruments that impede his Worldly projects, and with a sickness of Soul through cares and fears, which sometimes distemper also his body, especially while he denieth himself, the comfortable use of the creatures. ver. 17.  
III. And in the Third part of the Chapter, lest the former Reasons dissuading from Covetousness should be misimproven, as setting men upon a m●rose severe and comfortless way of living; The Wiseman doth from this, ver. 18 to the end highly commend a holy sober and cheerful use of the comforts which God in his providence bestows upon men in this life: And in order to this he doth, (1) 〈…〉 all to ponder what he in his experience had found, To wit, That it is a man's subordinate and inferior good as it fits him for enjoying the chief Happiness, and a considerable Ornament both to his own deportment and to the way of Godliness: That a man should (tho' not in sensuality and excess yet) in moderation and sobriety, take his free and cheerful use of the Creatures which God blesses him with for keeping up of the outward man in the better capacity to do him service: This being (th● not his chief and best yet) his temporary portion and reward of his Labour, ver. 18. (2) He shows That all these outward comforts, the power of health and heart to make use of them for strength to do God Service, wisdom to take their own due portion of them suitable to their rank, and employment, neither defrauding themselves, nor any whom they are bound to maintain, of the comfortable use of them, and the Grace to partake of them with joy and cheerfulness in following of duty, are all the special Gifts of God, ver. 19 And (●) He giveth the Reason why men should endeavour this holy and cheerful usemaking of the Creatures: Because thereby, as he shall be diverted from the vexing remembrance of his bypast sorrows, so shall he be kept from the solicitous fears of his future miseries in the days of his life: Whilst the Lord makes him rejoice in his enjoyment of these things, not so much as the fruit of his lawful diligence, as the sweet and seasonable return of his Prayers, ver. 20.   

CHAP. V.  Ver. 1. Keep thy foot when thou goest to the house of God, and be more ready to hear, then to give the Sacrifice of Fool●: for they consider not that they do evil. 
SOlomon having discovered the Vanity of the principal Courses which Men take for Happiness in the Earth, and held forth several Considerations, to divert men's hearts from them: He cometh now in the first part of this Chapter to give directions for attaining to that true Peace and Quietness which is attainable in this Life. The first Direction is, Concerning the right way of going about the Worship of God, especially in public, where most ordinarily Communion with the Lord is to be had: and this he holds forth in two Branches. The First is, That Men should Watch over (as the Word translated Keep signifies) their Feet, which are the Affections of the Soul, whereby they Act and Move in Spiritual Performances, especially when they come to the public Ordinances, that these may be kept free of sinful Distempers, which mar Communion with God in Ordinances. The Second is concerning the hearty receiving of the Mind of God, delivered in the public Assemblies of His People, that Men should be ready to Hear or (as the Word signifies) Draw near to Hear, not only the Voice of Ministers, but of the Lord Himself speaking to them, with dependence upon Him for His Blessing upon the Truth. And this he presseth as that which should take up people more than the external performance of Duties, which being separate from internal Worship, consisting in the Right ordering of the Affections, and hearty receiving of the Word, is nothing else but the Sacrifice of Fools. The external part of Worship is expressed by Sacrifice, because that was in Solomon's time a principal part of public Worship, comprehending all the rest. Now to rest upon that without looking to Christ the true Sacrifice and to the Internal and Spiritual Worship, was but Folly in God's account; and this he dissuades from, by a reason taken from the disposition of formal Hypocrites, who if they perform the External Duties, never lay to heart how much Sin is in their service, that so they might be chafed to Christ the true Sacrifice  
Hence Learn 1. Although the Infinite God cannot be contained in any place, no not in the Heaven of Heavens, much less in a house made with hands. 1 King. 8.27. Act. 7.48. And though He have not now under the Gospel so tied His public Worship to any one place more than another, as he did of old, Joh. 4.21, 23; yet it is His Mind that there be always a Place set apart for the meeting of His People together about His public Worship, that thereby His Glory as King of the Church may be upheld, Jer. 3.17. His People may solemnly testify their subjection to Him, and cheer up one another in His Service, Ps. 95.6, Any place may be safely called His House where He doth in a special way manifest His presence. Exod. 20.29. where He feasts His people with His Truth, & spiritual Comforts conveyed thereby, Cant. 2.4. For Solomon speaks here to all the Members of the Church in whatsoever age thereof, supposing them to have such meeting places to resort to, while he saith, Keep thy foot when thou goest to the house of God.  
2: They that would have that true Peace and Contentment, which cannot be had in all the Pleasures and Delights of this Earth, must frequent these places where the Lord's public Ordinances are, seeing it is there especially that He solves the perplexing Doubts of his own, which mar their Contentment, Ps. 73.16, 17. removes their Discouragements, and makes them truly joyful, Isai. 56.7. and communicates his strength for bearing them through their Duties and Difficulties, Ps. 96.2.6. For it is here supposed according to the scope, that they who would have that true Contentment and Satisfaction, which they have sought, and been disappointed of in many things, must now come and seek it in the House of God.  
3. They that would go about Ordinances, so as they may attain to the end of them, which is Communion with the Lord, and so peace and quietness of Spirit, must keep a very strict watch over their Affections, labouring to have them cleansed from the filth of their bypast sinfulness, which cleaves to them in every step of their Course, by Repentance, and Application of the Blood of Christ, Joh. 13.10. to lay aside their Carnal Passions, which was darkly signified of old, by putting off their Shoes, Exod. 3.5. and is more plainly expressed in the New Testament, 1. Pet. 2.1.2. Jam. 1.21. to have their hearts stamped with Holy Reverence toward God, Ps. 89.7. and all their Affections composed, and fixed upon him, Ps. 86 11, For this is in substance the duty which is here, and in the Scriptures cited, pressed in order to the attaining of sweet Fellowship with God in Ordinances, Keep thy Foot when thou comest into the House of God.  
4: There is no part of public Worship can be acceptable to God, or comfortable to Men, except they study a ready receiving of the Word, which consists in a humble expectation of such Truths as may be useful, and of a Blessing with them, Act. 10.33. In the eagerness of desire after the Word, as the Souls necessary Food, 1 Pet. 2.2. and in the hearty Application of the same to ourselves by Faith, Heb. 4.2. and that in order to the practice and obedience of it, Ps. 119.11. For this is the second Branch of the Direction here pressed, as more profitable for attaining Fellowship with God in Ordinances, than what else can be done in public Worship, this being neglected, Be more ready to Hear, than to give the Sacrifice of Fools.  
5. As they that would profit by the word should bring their Bodies as near for hearing as they can with decency; So their prime care most be to draw near to the Lord by humble dependence upon Him, as speaking to them by Instruments, for the Words in the Original are, Draw near to Hear, rather than &c.  
6. It is a foolish thing in Men to offer External Worship to God, while their hearts are estranged from Him; while His Word is not received in Faith and Love, Men are Fools if they think to please Him who is a Spirit with External Service: For here the Sacrifice comprehending all External Worship, separate from the affection, and hearty respect to the Mind of God, is called the Sacrifice of Fools.  
7. It is the Mark of Hypocrites to be much in External Duties, and little reflecting upon the Evil of them, to take much pains about the Form of Godliness, and never seriously to consider, how abominable the Form without the Power is to the Lord; Whereas, on the other hand, truly Godly and Sensible Souls, use to be very suspicious of, and humbled for the Iniquity of their Holy Things: For formal Hypocrites are here described from their Disposition, that while they are more ready to offer Sacrifice than to Hear, They consider not that they do evil.  
8. Not only are Men Evil-doers when they act that which is in itself sinful, but even when they go about commanded Duties, Resting upon the outward form of them, not only must they answer for their Commission of Sin, and Omission of Duty, but for their Performance of Duty, while they studied not to keep their hearts in a right Frame: For here the Fools or Hypocrites are not challenged for neglect of Sacrifice, but for not looking to their Feet, or Affections, they consider not that they do Evil.   
Ver. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth: Therefore let thy words be few. 
ALthough the purpose of his Verse, may safely be taken as a dissuasive from censuring of the Truth, instead of ready Hearing of it, pressed in the former, and from Rash speaking in Divine Matters; Yet it seems most agreeable to the scope to look upon the Words, as containing a second Direction in order to the attaining of true Peace and Contentment. And it is concerning the right way of going about secret Worship, and particularly the duty of secret Prayer, as the former Direction was concerning the right manner of performing public Duties.  
And this Direction hath Three Branches: The First relates to Vocal Prayer, that we do not take upon us Unadvisedly, and without serious pondering of what we are to say, to express any thing to God in that Duty. The Second relates to Mental Prayer, that we do not present to the Lord our sudden and indigested Wishes or Desires, which have as plain a language to Him as our Words, but that we should labour to compose our Spirits, and form such Desires in our hearts to be offered to the Lord, as we may be sure will be wellpleasing to Him; and this is the way to prevent the Rashness in our words before mentioned. And both these he presseth by two Reasons, the one taken from the consideration of God's Sovereignty and Excellency, whereof the Glorious Heavens (where He is said to be, because He doth there most gloriously manifest Himself) serve to put us in mind. The other from the consideration of our own Baseness and Vileness, whereof our dwelling place the Earth, serves to keep us mindful. The Third Branch of the Direction, which is also enforced by these two Reasons, is positive, that we study to express our Wants and Desires to God in Prayer, in as few Words as can be, which is not against fervent insisting in that Duty, but mainly against Formality, and vain Repetitions therein.  
Hence Learn 1. Although we be slow to hear aright what God speaks to us, and so have need of the Spurr which Solomon gave to that in the former Verse; yet we are too forward to speak Rashly and Unadvisedly to the Lord, or of His Matters, and have need of the Bridle and Restraint, which here the Spirit of God gives us, be not Rash thy mouth.  
2. Although we may not stay from the duty of Prayer, until we be able first to condescend upon all that we are to utter, and have determined what Expressions are suitable, and what order of words we shall use, seeing many times our Distempers, Darkness, and Confusion remain when we are called to that Duty, Job 37.19. And that there is ground of Hope, if we be conscionable therein, that we shall have the Spirit to help our Infirmities, though when we begin we know not what to pray for as we ought, Rom. 8.26. yet it is the duty of all that expect access to God in Prayer, to consider before they go about that duty, what their Wants are, what suitable Supply the Lord hath promised to them, and what grounds of Confidence from God's gracious Nature, His Promises, and Christ's Mediation, they have to go upon, lest they express to Him their Carnal Passions, Luk. 9.54. their misbelieving Apprehensions and Fears, Ps. 31.22. their malecontentment with His Dispensations, Jona 4.1. etc. Yea, lest they seek from Him the satisfaction of their Lusts. Jam. 4.3. To prevent all which, and the like sinful Distempers in Prayer, is this Direction given, Be not Rash with thy Mouth.  
3. It is not enough for Christians to shun Rashness in their Expressions to God, but they must also beware of the sinful hasty Language which may be in their Heart; and not entertain sinful Wishes, or fretting Thoughts, or lay down any wrong conclusions in their minds, concerning His dealing with them, and that because the language of their Hearts is no less intelligible to the Lord than their words, and if they guard not their Hearts they shall not long be able to guard their Mouths, or if they do, it shall be but Hypocrisy: Therefore Solomon adds this second Branch of the Direction, to prevent the evil dissuaded from in the former, And let not thy Heart be hasty to utter any thing before the Lord.  
4. We cannot but speak Rashly to God or of Him, and form in our Heart's Thoughts and Desires that will displease Him, unless we do by Faith apprehend Him a present God, and ourselves before His Face, and our Heart-language no less plain to Him than our Words: For to enforce the former dissuasives, He calls us to mind that whatever we utter with our Mouth or Heart, is before Him, or (as it is in the Original) Before the Face of God.  
5. The Greatness, Sovereignty, Excellency, Power, Omniscience, and such other Perfections of God, as His Glorious Palace, whereof we think we see the outside, serves to mind us of, Ps. 19.1. and aught to be much in the Hearts of His People, who have most filial Confidence toward Him in Prayer, that the same may be qualified with Reverence, and they may be kept from these Evils presently dissuaded from: For to this end it is said, For God is in Heaven.  
6. Our own natural Baseness and Weakness, whereof we should be minded by the place of our residence, here below upon this Earth, under the view of the Lord's Eye, and under the stroke of His Hand, Who is exalted so high above us, should likewise stamp our hearts with much reverence to Him, and make us, who are but Earthworms creeping about His Footstool, very attentive what we speak or think of such an Exalted Lord: For this is another Motive to that purpose, Thou art upon Earth.  
7. Although the Lord understand our hearts desires and motions, as well as our words; and tho' our speech to Him in Prayer, be not to make Him understand what He knew not before; yet He will have Words and Expressions used in Prayer, for the better staying of our hearts upon the purpose we express, and the more effectual moving of our Affections, with the sense of our Need, by hearing ourselves make our moan to Him, and for the strengthening of our Confidence by hearing ourselves repeat to Him the grounds of Confidence to be heard and helped, which He hath given us. This is employed in the first and last Words of the Verse, Be not rash with thy Mouth, and let thy Words be Few.  
8. Although it be sometimes safe, yea, necessary to continue long in Prayer, and speak many words to the Lord, especially when our own or the Church's Straits are urgent, and our strength and assistance great, Luk 6.12 and to speak few words to God may be a great guilt, when either our Laziness or Unbelief restrains our Prayer; yet considering how prone the best are to offend in Prayer, by speaking Words without Sense or Affection, so as they scarcely hear or understand what themselves speak, through reason of Security, Darkness and Confusion; and by vain Repetitions through penury of Matter, and Rash adventuring upon the duty, it is ordinarily safest in a few words from Faith and Affection, to express our Wants and Desires to God according to this Direction, Let thy Words be Few.   
Ver. 3. For a Dream cometh through the multitude of business, and a fools voice is known by multitude of words. 
SOlomon giveth here some farther Reasons to dissuade from Rash and Inconsiderate speaking to God in Prayer, and from idle multiplying of Words in that Duty, and these he expresses in two proverbial Speeches or Similitudes, taken from things common among Men, the Application whereof to the purpose may be easily gathered from what goes immediately before. The First is, That Dreams come from the multitude of business: The meaning whereof according to the Scope is▪ That as multitude of distracting Businesses in the Day, occasions many confused Fancies in the Night; So Men being excessively taken up with the things of this Earth, and having their Hearts (which should be kept in a praying frame what ever they do) drowned in Worldly Employments, they must needs, if they speak any thing to God, speak it very Inconcernedly and Rashly, seeing they take no leisure to prepare their hearts for such a Duty: So that this first similitude or proverb, presseth the former dissuasive from rash and inconsiderate speaking to God, by discovering the cause of it, namely, men's Distraction with the multiplicity of Worldly affairs, and so consequently points at the remedy thereof. The Second is, that a Fool's Voice is known by the multitude of Words. The meaning whereof is, That as men discover their want of prudence even in common things by their much speaking, so vain Babbling, and a multitude of words unadvisedly uttered to God in Prayer, doth bewray a man to be destitut of the clear knowledge of God's excellency, and of his own Baseness, whereof Solomon spoke before: And this second proverbial speech doth also hold forth the effect of that Rashness, to wit, that it doth but discover men to be Fools.  
Hence Learn. 1. So much should the Lords servants and people be taken up with things spiritual, especially with the intertaning of correspondence and fellowship with God in Prayer, that the most ordinary and common occurrences should furnish them with some profitable considerations, which may enforce the right manner of going about that Duty, and may be held forth to others for their instruction therein: For here the wise man presseth upon himself and others the former direction, by such Observations of common occurrences, as few are unacquainted with, a Dream cometh through the multitude of Business, and a Fool's Voice is, etc.  
2. It is the multitude of worldly affairs wherewith men do excessively, and often without necessity take up their time, and the distraction of their hearts with these, that makes much rashness and inadvertance in speaking to God, while men take upon them in one day the Business and Toil of many days, they have no leisure to commune with their own hearts concerning their own case and Gods dealing with them, and this makes them that if they speak to God at all, they cannot but speak rashly, for so much is held forth in the application of this similitude, or Proverb, which is to be made according to the scope thus, As Dreams come from the multitude of Business, So rash and inconsiderate Expressions in Prayer, often come from the toil and spending of men's Spirits about things Worldly, as the word Business, in the Original, signifies.  
3. Although the Lord in His Providence put many Employments upon some of His People at once, giving them the charge and oversight, not only of their own Estates, but of the Persons and Estates of others, in which case they may go about their Affairs relating thereto with a good Conscience, providing the same be done as Duty to God, Ps. 119.4. with acknowledgement of Him, Prov. 3.6. and the heart always as it may and aught to be in the greatest variety of Employment, kept in a disposition for duty, Neh. 2.4. Ps. 119.23. Yet when Men suffer their Thoughts to be distracted with these things, so as they do not at all watch to Prayer, nor prepare for that Duty, they provoke the Lord to take the use of their Reason and Memory from them, when they go about it, that though they could speak as an Oracle in other things, they shall speak as Men in a Dream when they go to Prayer: And though some things spoken Rashly by them in Prayer, may fall out to be pertinent; yet is the whole no more regarded by the Lord, than men's Dreams use to be, though sometimes the Event may fall out according to the Dream: For that Truth which this proverbial Speech or Similitude leads to, according to the Scope, amounts to this, That men's Rashness in their Prayers, which are in effect but their Dreams, flows from the Multitude of their worldly Affairs, and the distraction of their Minds with them, A Dream cometh through the multitude of business.  
4. They that would have their Sleep sanctified, and so would be preserved from sinful or affrighting Dreams, should watch over themselves in the day time, and take good heed what Business they entangle themselves with: For readily their Dreams in the Night, will have something of the prevalent temper of their Spirits along the Day stamped upon them, as is imported in the truth that the Similitude holds forth in itself. Dreams come through the multitude of business.  
5. Even when the Lord did extraordinarly manifest Himself to His Servants through Dreams, and Visions, these were not otherways looked upon in ordinary Men, than as the result of multitude of business, or some such natural Cause, much less when the Lord takes not that way: Therefore Solomon to whom the Lord appeared extraordinarly by Dreams, 1 King. 3.5. holds forth this to others, that they should look no otherways upon their Dreams, than As coming from the multitude of business.  
6. As much Discourse even in common things, argues much folly, so especially in the Matters of God, and particularly in Prayer to Him, wherein though Men think they kith much Wit, even so much as to prevail with God, by their much speaking Mat 6.7. yet multitude of words in that Duty, doth often betray men's great Ignorance and Darkness concerning most necessary Truths, especially the Excellency and Greatness of God, and their own Baseness and Unworthiness: For this proverbial Speech hath a Truth in the literal meaning of it, and also in reference to the Scope, both which belong to the Doctrine. A Fool's voice is known by the multitude of words.   

Ver. 4. When thou vowest a Vow unto God, defer not to pay it: for he hath no pleasure in Fools; pay that which thou hast vowed.  
5. Better is it that thou shouldest not vow, than that thou shouldest vow, and not pay.  
HEre is the Third Direction for attaining to that true spiritual Peace and Contentment of Spirit, wherein much of Man's Happiness attainable in this Life doth consist, and it is concerning the conscionable and speedy performance of Vows made to God; because at public Ordinances, and secret Prayer, Men are often engaged to that Duty: Therefore Solomon after he hath taught the right way of going about the Former, now presses the performance of the Latter, When thou vowest a Vow etc. he doth not speak of any Rash or Unlawful Vow, whereby men engage themselves, it may be to things in themselves Lawful, but either rashly, or without consideration of what may fall out; such as was Jephtha's Vow, or for some wicked end, as was Absalom's pretended Vow in Hebron, much less of Vows concerning things simply sinful, as that of the Men who vowed to kill Paul. Act. 23.14. seeing such Vows being made ought not to be paid at all. Neither doth he speak of these general Vows and Engagements, whereby all within the Church (that are capable) ought expressly to devot and consecrat themselves wholly to the Lord, & His obedience, and to renunce the Service of Satan, the World, and their own Lusts:  these are absolutely necessary by virtue of Divine Precepts, Ps. 76.12. Isa. 19.21. and to refuse the taking of such Vows is one of the highest Sins whereof a Man can be guilty. And the last Reason whereby he presseth the performance of the Vows here spoken of agrees not to Vows of that sort. Therefore he must be understood to speak of Vows engaging to things lawful, but for the particular time and other circumstances of them, Arbitrary, and in our own power: As for Example, when the Lord's People under some great trouble oblige themselves to Thankfulness for a delivery, and to express the same, in such a manner, and at such a time, as is not particularly determined in the Word of the Lord, Ps. 116.13, 14. Or when they engage to abstain from lawful Delights, in such a measure, and at such particular occasions, for promoving of Mortification, or better discharging of Duties, Ps. 132.2. to consecrat so much of their time or substance to some pious Use. Gen. 28.20. Or when they engage themselves to the practice or forbearance of things indifferent in their own nature, as necessary for attaining some good end, as Paul took on the Vow of a Nazarite for the more effectual gaining of the Jews, Act. 21.23. though the thing was left for that time indifferent.  
Now the conscionable and speedy performance of such engagements the Wise Man presseth here by two Reasons, The First is, That God hath no pleasure in, yea (as the expression imports) he doth extremely detest and abhor such Fools as slight their engagements, thinking to please him with empty promises, whereupon he presses the duty again, Pay, or (as the word signifies) Perfect and Accomplish that which thou hast Vowed, ver. 4. The Second Reason is, that it were better not to come under engagements in such cases, than to slight the same being taken on; by which Reason it appears, he speaks of Vows about such things as are in a man's own power, at least such as for the circumstances of them might without sin have been otherwise resolved upon, but being now determined, and engaged unto, aught to be conscionably and speedily performed, see Deut. 23 21.22.  
Doct. 1. It is lawful for the Children of the Lord to tie themselves by their express promise to him, for the performing of Duties at such times, or with such other circumstances, as are not particularly determined in the word, and which without sin might have been otherwise condescended upon; providing always they neither tie themselves, to any thing in confidence of their own strength, nor to any thing that is impossible, or may be prejudicial to any other necessary duty, which may be for the circumstances of it more particularly determined; but only to such things as Christian prudence, walking by the general Rules of the word, and waiting for the promised Spirit to lead them in all Truth, may direct them unto, that so they may be the more incited to Duty; and may thereby declare their hearty Approbation of, and Desire to be at their Duty Psal. 119. 62-106. For of such engagements Solomon here speaks, and supposes them to be lawful, else he would not press the performance of them, nor affirm their case to be better that make them not, than theirs who having made them, perform them not, When thou vowest a Vow unto God, defer not to pay it.  
2. All lawful Vows, especially Religious, are only to be made to the Lord, not to Angels, or Saints departed, there being neither precept nor example in Scripture for Vows of that nature, whereof there are many among the Papists: For so much is clearly intimat here, When thou vowest a Vow unto God, defer not to pay it.  
3. The first opportunity of performing lawful Vows ought to be embraced, considering that the edge and zeal which the heart usually hath in making them, will soon wear away, and Satan will not fail to coin and suggest difficulties, yea impossibility of performing them, and we ourselves may shortly be out of capacity for the same, Therefore (saith the wise man here) When thou vowest a Vow, defer not to pay it.  
4. The Lord is so far from taking Pleasure in fair promises, which are not backed with real endeavours after performance, that he doth extremely abhor the persons that offer such promises to him▪ and make no conscience of performance, as is imported in this Expression, He hath no pleasure in Fools.  
5. When men postpone the paying of their Vows, or performing of the Duties whereunto they have engaged themselves, they do prove themselves Fools in God's sight, however Satan, and their own Hearts suggest to them that they are Wise in waiting for a fit opportunity, or a better disposition, for so they are here called, He hath no Pleasure in Fools,  
6. The Pleasure, or Displeasure of God, should be the great motive to put men to Duty, or make them afraid to neglect it, therefore is this made the first Reason of the Duty here pressed, He hath no Pleasure in Fools.  
7. Our Vows are imperfect things till they be performed, and so we should have little satisfaction, though we have gained the consent and engagement of our hearts to Duty, till we be at performance of it: For the word, Pay, signifies to Perfect or Accomplish, Pay that which thou hast Vowed.  
8. Though we cannot without sin withhold our hearts from engaging to Duties in the season of them (though this be not particularly determined in the Word, seeing it may be known by the general Rules thereof, and by employing the promised Spirit to teach us how to apply them) nor can we without sin forbear any thing, though never so indifferent in its own nature, when our Neighbour's Edification requires us to practise it, whether we have taken on express and formal Engagements upon ourselves to that purpose, or not; yet it is a greater Gild in God's Sight to forbear such a thing in the season of it, after we have come under the Vows of God to perform it, than it would have been before, seeing now we falsify our express promise and avowed purpose to God: For this is the second Reason, Better it is that thou shouldest not vow, than that thou shouldest vow and not pay.   

Ver. 6. Suffer not thy Mouth to cause thy Flesh to sin, neither say thou before the Angel that it was an Error: Wherefore should God be angry at thy voice, and destroy the work of thine hands?  
7. For in the multitude of Dreams, and many Words, there are also divers Vanities; but fear thou God.  
THe Preacher having given direction concerning the speedy performing of lawful Vows, and that in order to the attaining and entertaining of true Peace and Contentment, which is his Scope, he giveth here a Fourth Direction for the same end, concerning rash Vows or sinful Engagements.  
And First, He holds forth this Direction or Dissuasive in Two Branches: The One is, that Men should restrain themselves from uttering such rash and unadvised Purposes, as being once determined, do in a manner force them to the Execution of them, they apprehending themselves under a sort of necessity to act what they have rashly vowed: For to suffer the Mouth to cause the Flesh to sin, is when Men are so distempered with the excess of Grief, Anger, or the like humane Passions, that they are not able to restrain themselves, but do give away (as the Word is here) their Mouths to vent their rash Purposes; and this being done, they apprehend themselves under a necessity to stand to their Engagements, though never so sinful, and so cause their Flesh, or their whole Man (for which the Flesh is oft put in Scripture, Gen. 6: 12. Rom. 3.20.) to be active in performing their rash and sinful Undertake, as is clear in the Example of Herod, Mark 6.26. The other Branch of this Direction, is a dissuasive from extenuating such Rash and Sinful Vows, when they are discovered to be such, Neither say thou it was an Error, a Mistake, or some light Fault, which is not to be understood as if such rash Vows were not Errors, and so not to be acknowledged as such, but because they proceed often rather from men's Inconsideration, and want of the Fear of God, as is imported in the Remedy of them, held forth afterward, than from their simple Ignorance and Mistake; therefore he would have Men not casting them so lightly by their hand, but rather looking upon them as a more heinous Sin, and so deserving a worse Name.  
Secondly, He bears in this Direction by several Reasons: The First is imported in the First Branch, that such rash undertake involve the whole Person in guiltiness, as it were by necessitating him to act these Purposes. The Second is expressed in the Second Branch, and is mainly against the Extenuation of them, in those Words, Before the Angel; which Reason though it have force, taking the Angel either for any public Minister of God, who hath that Name both in the New and Old Testament, Mal. 2.7. Rev. 1.20. And so it may be taken here for the Priest, before whom, according to the Form of Worship in Solomon's time, Sins of Ignorance (as it is here supposed Men will pretend their rash Vows to be) were to be Confessed, Leu. 4.4, 5, 6. Or taking it for any of the Created Angels of Heaven, whom the Scripture frequently sets forth as Witnesses of our Actions, especially in Religious Matters 1 Cor. 11.10. Yet considering that the Reason being understood of either of these, doth necessarily include and imply the presence of him who is the Great Angel of the Covenant, Mal. 3.1. And because the word Angel here hath such an Article, as the Scripture useth to prefix to Christ's name, and likewise, because if we take it thus, The Argument is strongest, Therefore it seems safest to rest in this that the Argument is drawn from his presence, who is a Witness and Avenger of Rash Vows, and men's Extenuations thereof. The Third Reason is taken from the just displeasure of God with such rash Engagements, and the slighting of them, Why (saith he) should God be Angry? the word signifies Foaming Anger, not as if there were any Passion or Fury in God, as uses to be in man, but his just displeasure is so expressed, because we cannot fear it as we ought, except we take it up under the similitude of a man's Rage; which makes him Foam with Anger, and desire to be avenged upon his Enemy. And he puts this Reason in a Question, thereby pressing the Rash and Inconsiderate man, to consider his hazard; Neither is the Question to be so understood, as if the Lord had no Reason to be Angry, but by it he would have Men convinced of their Folly in adventuring so rashly upon His Displeasure, and making so light of that which so highly provokes Him. The Fourth Reason is taken from the effect of God's displeasure, and that is the Destruction of the work of men's hands, the meaning whereof is, that hereby men provoke God to blast, and turn to nothing, their most serious undertake, and Works wherein they take most pleasure, even by their rashness in Vowing, and slighting of their guilt in so doing. The Fifth Reason is, that there are many sins, and consequently many sorrows and disappointments attending this one sin of rash Vowing, both which are signified by this word, Divers Vanities, and this is illustrate by a similitude which hath this force, as in the multitude of men's Dreams, there are many vain and vexing Fancies, So, in many words, especially in multiplying rash Vows, there are many sinful Vanities, and grievous Disappointments following thereupon: For frequently in Scripture when two Sentences are thus coupled together, a Comparison or similitude between them is imported, see Isai. 53.7. Prov. 17. ●.  
Lastly, He prescribes the true remedy of this rashness, which is that men study to keep their hearts under a holy fear of offending God, the want whereof is the cause of the forementioned Miscarriage: And this may safely be looked upon as a Fifth Direction for attaining to true Peace and Contentment of Spirit.  
Hence Learn 1. So great is the force of unmortified Corruption in Men who have not the powerful Restraint of God's Grace, and the use of sanctified Reason to bridle their Passions, that the very Members of their Body have a great Propension to serve the corrupt inclinations of their Soul: And when one Member is given up to act any Wickedness, it hath as it were a constraining power, to carry all the rest along with it, to concur with and be subservient to it in committing more Iniquity, see Jam. 3.4, 5. etc. For Solomon speaks of the Mouth as strongly inclining to speak Rashly, and of the same having done so, as having a commanding power over the rest of the Members, which must flow from the Corruption of Nature, while he saith, Suffer not thy Mouth to cause thy Flesh to sin.  
2. Men are so proud of their own Wit, naturally, and so unwilling to be esteemed Rash and Inconsiderate, that when they have proven themselves to be so in their Words, they will rather prove themselves to be so also by their Deeds, in executing what they have rashly resolved, than by their forbearance thereof seem to take with their own Rashness: For it is here supposed, that if once a Rash Vow escape the Mouth, it will readily carry the whole Man to the execution of it, and that very forcibly, while it is said, Suffer not thy Mouth to cause thy Flesh to sin.  
3. They that would entertain true Peace and Tranquillity of Mind, must be very careful to Bridle their Tongues, and set a watch before the door of their Lips; and for that end, to watch over their Spirits, that their Affections and Passions swell not over the Banks, which often occasions their rash Purposes, there being nothing that more ordinarily mars the peace of those, who are otherwise tender Walkers, than Rashness in discourse, 1 Pet. 3.10. For this is a farther Direction for entertaining true Peace and Contentment of Spirit, Suffer not thy Mouth to cause thy Flesh to sin.  
4. The difficulty of men's restraining themselves from the execution of their rash Purposes, should make them very serious, and deliberat in taking on Vows, that if they cannot get them kept from stirring within, they may shut their Mouths, and hold them within Doors, for being once out, they will readily Cause, or imperiously Command the Flesh to execute them, as this expression emphatically runs in the Original, and may be looked upon as having a Reason in the bosom of it for dissuading Men from venting their rash Purposes, taken from the force and power which these have upon their Wills in order to the execution of them, Suffer not thy Mouth to cause thy Flesh to sin.  
5. When Men cannot altogether deny their Guiltiness, they are very prone to extenuate the same, and to give their Sins very favourable Names, that they may not disturb their own false Peace, nor put themselves in fear of that Wrath which will certainly follow, and might be fled from, if they would look upon their Sins in the own Colours, and clothed with the own Aggravations thereof: For that it is ordinary with Men so to do, is imported in this second Branch of the Dissuasive, Neither say thou it was an Error.  
6. Jesus Christ the Mediator and Great Angel of the Covenant, Who hath a more Excellent Name than any created Angel. Heb. 1.4. is a present Witness not only of men's Actions, but of their Words, even such as are most rash, and which they themselves think scarcely worthy to be taken notice of, and not only of their rash Words, but of their Extenuations of the same; the consideration whereof should be a powerful Motive to make Men watchful over their Words: For this is a Reason of the Dissuasive from rash Vowing, especially from extenuating of it, that it is done before him. Neither say thou before the Angel that it was an Error.  
7. It is no less a Provocation of God to extenuat Sin, than to commit it: Yea, it is a greater, it being a new Sin added to the former, for covering of it, yea a defending of it in a great part: For this third Reason is especially to be referred to the second Branch of the Dissuasive from the extenuating of Sin. Why should God be angry at thy Voice?  
8. Though there be no Passion in God as uses to be in men, Isa. 27.4. yet they that speak, or act contrary to His Will, may find such dreadful Effects following upon His just Displeasure, as Men use to apprehend upon the incensed Fury of those who are enraged against them, and so ought they to set forth His Wrath to their own Hearts for deterring them from Sin: Therefore is His Displeasure here set forth by a word signifying Foaming Anger, which is only incident to Men when they are beyond measure commoved with Passion: Why should God be Angry, & c.?  
9 The Terror of the Lord, as well as His Loving Kindness, should be considered by His People, for restraining their Hearts from what is Evil in His Sight, especially seeing they are often in such distemper, through security and love to their Idols, that considerations of His Love have little weight with them; therefore is this here held forth as a reason of the former Dissuasive, Why should God be Angry at thy Voice?  
10. If Men would exercise their Reason, they might see their own Folly in adventuring upon God's Displeasure so rashly as they do, and in extenuating of their Gild when they have done so: For this Question is put to men's Consciences, importing that they cannot give a Reason for their Practice, and that Conscience being put to it, they could not but see themselves unreasonable. Why should God be Angry at thy Voice?  
11. Though the Lord may long suffer the Work of men's hands to prosper, who are walking contrary to Him, and provoking Him to destroy them; yet such Men take the nearest course to destroy their own works, who do any thing sinful to make themselves prosperous, and the prospering of their works is but a Forerunner of the Destruction of them. For this which is sometimes verified here, is held forth as that which is to be at last verified of all that continue to provoke the Lord, He will destroy the work of thine hands.  
12. Even these Sins which Men account least of may draw down these Strokes which they account the sorest of any other, and that especially because they extenuate these Sins: For there is nothing that Men value more, than the Works of their own hands, and nothing is more grievous than the destruction of these: And therefore the destruction of them is here threatened as a Consequent of God's Displeasure, incensed by men's rash Vows. and their extenuating of them, Why should God be Angry at thy Voice, and destroy the work of thy hands?  
13. There is in every Sin many Provocations of God, and consequently a multitude of Miseries attending the same. Any one Sin, be it Rash Vowing, or Extenuating thereof, proves these that are guilty of it, to be ignorant of God, or forgetful of His Presence, Terror, and Justice, and to have little Fear of Him in their hearts, and so draws down Destruction upon all their Undertake: For both the multitude of Provocations, and the many Miseries attending the same, are comprehended under the Divers Vanities here spoken of; and particularly men's disappointment of their Undertake is imported in the Similitude here brought in to illustrat this Reason, that as in Dreams Men feed themselves with many vain fancies, and hopes f great things, which are all evanished when they awake: So, ● many words, especially rash and inconsiderate Engagements, and slighting of the Sin of them, There are divers Vanities.  
14. The Fear of offending God, flowing from the consideration of His Terror, Job 31.23. His Goodness, Hos. 3.5. and especially the experience of His proneness to pardon, Ps. 130.4. is the most kindly and powerful Restraint to keep Men from Sin, the best remedy of their Rashness, and of their Impenitency and Extenuating of it; And the want of this is the ause of all that is here dissuaded from: For as a Remedy innuating the cause of this Distemper, this is here prescribed, ut fear thou God.   
Ver. 8 If thou seest the oppression of the Poor, and violent perverting of Judgement and Justice in a Province, marvel not at the matter: For he that is higher than the highest regardeth, and there be higher than they. 
HEre is a Sixth Direction for attaining to true Peace and Tranquillity of Mind, the Sum whereof is, That Men should labour to acquiesce unto the powerful Providence of God, ordering all sad Dispensations for the good of them that Fear Him, and so walk in the practice of the former Direction.  
And for this end he First supposes that the Godly (of whom, and to whom mainly he speaks here) being Poor, and in a very mean condition in the World, will meet with grievous Oppressions from the World, in all their outward enjoyments, and have what is their Right both taken and detained from them, as the Word Oppression signifies, by the turning of Justice and Law, whence these Oppressed Ones might expect a Redress of former Wrongs, into farther Violence and Oppression of them.  
Next. He disswads from marveling, or being Astonished, and Stupefied (as the Word signifies) at this Matter, or as it is in the Original, at this Will or Purpose, to wit, either the perverse will of wicked Men, and their Cruel Purposes driving them on to such Oppression, and Injustice; or rather the Wise and Good Will of God, permitting and ordering it to be so for good Ends. So that this Dissuasive is not to be understood as if it were a fault simply to Admire men's Wickedness, and their unreasonable Dealing with Poor People: For so Men may safely marvel at the Matter, Isai. 1.21. But it is such a marveling that is here condemned, as hath with it Fretting, and Anxiety flowing from Ignorance, or Inconsideration of the Lord's Wise Ends in permitting of it, as tendeth to Stupify (as the Word signifies) and so to discourage the Hearts of the Poor in the way of Well doing.  
And Thirdly, He presseth this Dissuasive by Three Reasons, First, From the Highness or Eminency of the Lord, in His Power, Justice, and other Perfections; and this he sets forth comparatively, as that which is far above the highest Oppressors on Earth. Secondly, From His Regard unto, or (as the Word signifies) watching over all their Wrongs to Avenge them and over themselves to Preserve and Reward them, who hold on in His Way notwithstanding of such opposition Thirdly, From the multitude of Instruments whom the Lord hath to employ, especially the Angels (whose Ministry He makes use of, for executing His Judgements upon Proud and Unjust Oppressors) any one of whom is Higher, or more eminent for Power, than all the Oppressors in the World, Isai. 37.36.  
Hence Learn 1. They that walk most closely by the Rule of the Word, may expect the worst usage in the World, even to be either by Fraud or Violence, Rob of their outward Comforts, or kept from the possession of what is their own, and while they have recourse to these that are in power for Redress, to see no hopes of Relief from them, but rather to meet with increase of their Wrongs, and new Injuries from such as should redress them, and that in every place of the Country where they live: For this is the case wherein those to whom the former Direction is given, are supposed to be, If thou seest the oppression of the Poor, and violent perverting of Judgement and Justice in a Province. etc.  
2. Although the Lord hath given very frequent forewarning of hard usage in the World to his people, having made the same the ordinary Lot of the best of them, Heb. 11. And manifested his purpose in permitting it, to be such as may comfort his own Psal. 92 7. Rom. 8.28 So as there is no ground for any of them to Marvel at such fiery trials, yet so little are his Forewarnings minded by the best Heb. 12.5. so apt are they to promise ease and prosperity to themselves Psal. 30.6. And so little acquainted with his Wise and Gracious Ends in sad Dispensations Psal, 36.6. that they are ready to admire excessively, to be astonished and perplexed, at the sight of such Dispensations, not knowing what to do. For, their proneness to be so affected with sad Dispensations, is imported in this dissuasive, If thou seest Oppression, etc. Marvel not at the matter.  
3. They that would possess true Peace and quietness of Spirit, must resolve to follow their Duty, through variety of grievous injuries from the World for their so doing, and must learn to furnish themselves with such considerations of God's greatness, and respect to his people, as may make them digest all their sufferings, and not marvel at them; And consequently they that would direct people how to  true contentment, must not only press their Duty upon them, but also guard their hearts with suitable grounds of encouragement against such Opposition as they may meet with in the World, as here Solomon doth, Marvel not at the matter, for he that is Higher than the Highest regardeth.  
4. Patient bearing of wrongs, in the way of welldoing, reverencing the Lord, and acquiescing in his Gracious purpose concerning these, without perturbation or Marveling at them, is a mark of a right Worshipper of God, and of one that is principled with the fear of His Name: For after Solomon hath pressed right Worship, in public and secret, and the fear of God as the right fountain thereof, he presseth this, as the evidence or mark of those If thou seest Oppression, etc. Marvel not at the matter.  
5. Poor oppressed People, especially the Godly, are not Unregarded by the Lord, as they are apt in that condition to apprehend Isai. 49, 14. But he doth carefully Watch over (as the word here translated Regard signifies) all their wrongs to rectify them Psal. 10.17.18. Over their Oppressors to restrain and punish them Psal. 76.10. And over their patiented continuance in welldoing under sufferings, Graciously to reward it in due time Rev. 3.10. etc. For this is one Reason why they should not Marvel at such hard dealing, Because he who is Higher than the Highest regardeth.  
6. As the Lord is incomparably eminent in all his perfections, his Power, Wisdom and the like, which may be comfortable to his People, and formidable to their Enemies, considering that he hath the Highest on earth under His feet as Grass-hoppers Isai 40.22.23. And can easily confound and crush them with a look, so as they shall no more trouble His people, Exod. 14.24. So the consideration of his Highness, and the lowness of the greatest on earth being compared with him, should hold up the hearts of them that know him, from sinking under discouragement, and fainting for fear of trouble from the greatest, especially seeing this High and Lofty One hath humbled Himself to become theirs by Covenant; For thus is he set forth to guard against the fear of flesh, He that is Higher than the Highest. etc.  
7. The Lords public Ministers should make use of these grounds of Comfort, for guarding the hearts of His people against Temptations and Discouragements in their way, wherewith themselves have been comforted by God, see 2 Cor. 1.4. For this Ground taken from the Lord's Greatness, and Regard to his suffering people, which Solomon here holds forth to others, for quieting their hearts under trouble, is the same which he had made use of himself in the like case Eccles. 3.16.17. Marvel not at the matter, for he that is Higher, etc.  
8. Whensoever the Lord's People are troubled and amazed at the sight or feeling of Oppression, and hard usage in the World, they do not believingly consider God's Highness, and Respect to His People as they ought: For the consideration of both is here presented to guard them that they marvel not at this matter, importing them ready to forget, or not believingly to consider the same, and their so doing to be the cause of that Distemper, Marvel not at the matter, for he that is Higher than the Highest regardeth.  
9 Though the Lord stand not in need of help from Creatures, for the Protection of His Church, and Destruction of His Enemies; yet He hath made to Himself great Hosts whom He employs for these Ends, that He may honour these Instruments, and help His People's Confidence, by the consideration of the number and power of these Glorious and Blessed Angels of His, who are His principal Hosts, of whom this last Clause may be safely understood, which is given as a farther (at least as an enlargement of the) former ground of quieting the Hearts of the oppressed Godly. And there be Higher than they, to wit, than the Oppressors.   
Ver. 9 Morover the profit of the earth is for all: the King himself is served by the Field. 
THis Verse contains Two Arguments to dissuade from Oppression, against which the Preacher hath guarded these hearts of the Oppressed in the former. The First is, That the Profit, or Increase (as the Word signifies) of the Earth, which it yields to Man over and above his own Subsistence for his Labour, is for All; the meaning is, it is the Lord's Allowance to All, to the Poor as well as the Rich: And therefore great Ones should not by Oppression suck all the Profit of the Earth from the Poor, as if it belonged to them only. The Second Reason is, That the greatest on Earth are furnished by the Field, or by the Fruits of the Earth, yielding Necessaries to them, and to their Beasts, which serve them for Food and Clothing: And this Furniture coming to their hands, through the Pains and Industry of the Poor, they ought not to be Oppressed by the Great.  
Hence Learn 1. The Lord hath so far mitigate the Curse inflicted upon the Earth for Man's first Sin, in eating the Forbidden Fruit thereof, that it will yield Increase and Profit to the Labourer for his pains, wherein his Mercy is to be acknowledged: For, saith Solomon, There is profit of the Earth, to wit, to the Labourer.  
2. The Earth is alike obedient and liberal to All that cultivat it, whatever their Qualifications be, the Lord will not have the Godly and the Wicked differenced, by the different success of their Labours in the Earth, that is common to both: For the profit of the Earth is for all.  
3. When Great Men that are exemed from Labouring of the Ground, see that the Earth doth answer the poor Labourer, as readily as it would do the King, if he should put his hand to the Plough or Spade, it should bring them to consider that the Profit of the poor Man's Labour is the Lord's Allowance to him, and so should deter them from robbing him of it by Oppression: For this may be taken as an Argument to dissuade from Oppression, The profit of the Earth is for all.  
4. When poor Labourers of the Ground have nothing for their pains, but what is absolutely necessary for their Subsistence, by reason of the rigid Exactions of their Superiors, they have not then what the Lord allows upon them, which is the Profit, or, as the Word signifies, the Increase, the Abundance or Overplus, to wit, something to provide for their Posterity, and to employ for pious Uses. When they have scarce Subsistence though the Earth yields Abundance, their Superiors cannot clear themselves of Oppression: For this is an Argument to dissuade from Oppression, that the Increase, or Overplus (as the Word is) of the Earth is for all.  
5. Proud Oppressors look upon the Profit and Increase of the Poors Labour, as if it were only appointed for them, and the Poor were only their Slaves and Servants, to lay all up for their use, and often would allow nothing to them, but that they see they cannot have their Service, nor acquire any thing to themselves, except the Poor did some way subsist: For this may be looked upon as contradicting the opinion of proud Oppressors, That The Profit of the Earth belongs only to them. The Profit of the Earth is for All.  
6. Kings, and Great Men in the World should consider how they are furnished with Food and Clothing, even by the Field Blessed from Above, and Cultivated by the Poor, that so they may acknowledge their Superior, without whose Blessing they would starve, and may be comfortable to, not Oppressors of their Inferiors: For to this end is this said: The King himself is served by the Field.   

Ver. 10. He that loveth Silver shall not be satisfied with Silver: nor he that loveth abundance with increase: this is also Vanity.  
11. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?  
IN this second part of the Chapter he dissuades from Covetousness, or the inordinate love of things Worldly, as one main hindrance in the way to Blessedness, concerning which he gave directions in the former part. And this he doth by several Reasons: The First is, That there is no satisfaction to a man's mind in things Worldly, whether Silver, under which is comprehended all Coin, or precious Metal, for which men may get other necessaries, or Abundance, to wit, of any other earthly Commodity, though the same Increase to never so great a height: whence he infers, that for men to give away their hearts unto such things, as their Happiness, neglecting the way held forth in the former directions, is Vanity, that is, it proves to them, disappointment, and emptiness of Satisfaction. The Second Reason (which also proves the former) is, that as men grow in Riches of any sort, ordinarily They are increased that Eat them, either their Children, Friends or Relations, are multiplied, or at least Objects of Charity, upon whom Gods calls them to lay out some of their Substance, so as they cannot with a good Conscience hoard up their Abundance: And Thirdly, Though they should, they have no real Advantage by their so doing; even the Rich Master hath nothing more than the Poor Servant who hath Food and Raiment, except only the Naked sight of what he hath, which is unworthy to be esteemed his Happiness.  
Hence Learn. 1. The Immoderate love of Riches is a sin which hath its Judgement in the Bosom of it, the more any one attain of these things, the more insatiable they are in thirsting after more. The Lord hath given the Spirits of men so large Appetites, as nothing can satisfy them, but himself who is All in All, For he that loveth Silver, shall not be satisfied with Silver.  
2, They that are moderate in their desires after Worldly things, may get a satisfactory measure of them, and though that measure be but small, they may account it sufficient and best for them; yea if they have the true Riches, which are sufficient for their Happinss, even an interest in the Lord, they may be satisfied there with, For it is only He that loves Silver, and loves Abundance, that Solomon saith shall not be satisfied with either.  
3. Every adorer of Mammon, doth not lay out his love and desires upon the same particular Objects, some worship Money; Others who more undervalue that, make their store of , others their Merchandise, and others the Fruits of the Ground, their Idol; Men cannot free themselves of that sin, though they be free of serving some particular Idol that others serve, seeing there are variety of Objects for the Covetous Man to pour out his heart upon, and all of them alike unsatisfactory: Therefore doth the wise man here speak of not only Silver, but the Abundance of any other earthly commodity, He that loveth Silver shall not be satisfied with Silver, not he that loveth Abundance with increase.  
4. Not only is the greatest measure of Silver, or Abundance of other things that any can have unable to give satisfaction, but the growing Increase of things of that nature, is as far from giving Satisfaction to the heart of him that neglects to seek it in God's favour and fellowship; For not only is he that loves Abundance, without any Satisfaction in the Abundance he hath, but he shall not be satisfied with Increase, Or a growing income of more and more of that sort.  
5. It is a great proof of men's Vanity, and proves a great disappointment and misery to them in the end, that they spend then Money for that which is not Bread, and their Labour for that which satisfies not. For this is the Censure, and sentence of the Spirit of God, past upon such a course. This also is Vanity.  
6. So unreasonable is that lust of Covetousness, that it makes men who are under the power of it, apprehend Satisfaction to be had in that which could not but Increase their Anxiety if they had it. They imagine if there were none but themselves to enjoy things earthly, they would be happy, and if it were so, how miserable would they be? For this their imagination is imported, while it is given for a Reason of their unsatisfaction, that the contrary of it comes to pass, As goods increase, they are Increased that eat them.  
7. It is a clear mark of a Covetous Worldling who hath Mammon for his God, that he desires to enhance all to himself, and cannot willingly give out any thing to an other though of nearest Relation to him, or such as God calls him to give out unto, without great Vexation, and Increase of his Unsatisfaction; For this is a Reason why His Abundance satisfies him not, because Providence orders it so, that When his Goods are increased, they are increased that eat them, And this Increases the covetous man's Vexation.  
8. That which doth increase the contentment of a man mortified to the World, increases the Anxiety of a worshipper of Mammon. It is a great comfort to a Child of God, when Abundance of the World is laid to his hand, that Providence offers him many fit Objects upon whom to employ it; But to the Covetous Worldling it is a Vexation to see the number growing to whom he ought to give, and from whom he cannot with a good Conscience withhold, and yet cannot get an heart to give, as is imported in this Reason of his unsatisfaction with his Increase, that when Goods increase, they are increased that eat them.  
9 God doth never give a man Riches, and abundance of things Worldly, to hoard up beside him, but when soever his Providence brings in to him Abundantly of these things, the same Providence affords Objects upon whom he is bound to lay out a part thereof: Either his Children are multiplied, or the number of his Servants and Followers is increased, or the Poor run and flock about him, or some occurrences of Providence, meet him, that will, if he do as he ought, eat up a considerable part of his increase; for this is a general truth, as Goods increase, they are increased that eat them.  
10. Beside what men make use of for their subsistence, and that which they are bound to give out to others, or employ for necessary uses, there is no true pleasure or profit by all that men have in the World, yea they have nothing but the naked sight of them, which signifies little; the consideration whereof should make men see their Vanity in seeking these things as their chief Happiness: For this is the last Reason to this purpose, what is there (to wit beside what is necessary for a man's subsistence and to bestow upon approven uses) To the Owner, beside the beholding of them with his Eyes?   
Ver. 12. The sleep of a Labouring man is sweet, whether he eat little or much: but the abundance of the Rich will not suffer him to Sleep. 
HEre are two farther Arguments to dissuade from the immoderate love of things earthly; The one is taken from the advantage of moderate diligence about these things, The Sleep of a Labouring man is sweet, saith he. By the Labouring man here spoken of, is meant mainly, 1. Such an one as for all his Labour hath but little of the World among his hands, as appears by this, that he is opposed to the Rich, who hath Abundance. Yet 2. He is such an one as is supposed to be Labouring also for the true Riches, otherwise if he were a Covetous Wretch, his want and care to get, would make him as unquiet as the others Abundance, but being moderate in diligence about his outward calling, and serious in seeking the true Riches, he hath sweet Sleep and Rest both to Body and Spirit: and this he hath, though he have but a light Supper; his painful Labour, and his good Conscience makes his Sleep refreshful, and if he eat more, the Blessing of God upon his Healthy constitution, makes digestion easy, and so however it be with him, his Sleep is Sweet.  
The other Argument is taken from that Anxiety which ordinarily attends the Abundance of things Worldly, in those who seek them as their best portion: But the Abundance of the Rich (saith Solomon) will not suffer him to Sleep. By the Rich must be understood, not simply every man who hath Abundance, for Godly Rich men, such as Abraham and Job were, have rest to Body and Spirit allowed upon them; But the Covetous Rich, who thorough excessive love to the World, cares and Anxieties about keeping, and fears of losing, deprive themselves of the Lords allowance to men. And both the expressions in this verse are to be understood of what doth Ordinarily fall out, seeing the Lord may correct and exercise his own dearest people with unquietness, and may and doth sometimes plague the Rich with false peace, and rest of Body and Spirit.  
Hence Learn. 1. Ofttimes these who doth most painfully and honestly Labour in their Callings, remain Poor in things Worldly, not only because such are often preyed upon by Oppressors, but because the Lord having provided better things for them, will have them by the want of these outward things stirred up to seek for better, and to depend upon him for their daily Bread; For, Solomon opposeth the honest Labourer to the Rich who hath Abundance, as if the Poor and Labourer were one, as ordinarily they are, The sleep of the Labouring man etc. But the Abundance of the Rich, etc.  
2. Natural rest or sound Sleep, not interrupted by Distempers of Body or Soul, is a sweet Mercy of God, whereby men are separat from the sight and feeling of the Miseries of this life; And the same being sanctified, they are by it refreshed, and recreated in Body and Spirit, for the farther service of the Lord; For as a Sweet Blessing to the poor Labourer that fears God, it is here spoken of, The Sleep of the Labouring man is sweet.  
3. The busier men be in honest and moderate Labour in their Callings, the Sweeter ordinarily is their Rest and Sleep, which God vouchafes upon them, their diligence disposes their Bodies for Rest, and their moderation and honest Labour prevents challenges which Conscience might suggest to mar their Rest. The consideration whereof should make men digest the pains of lawful diligence, and make them beware to take a surfeit of it, or to mar the peace of their Conscience, which may mar the Sweetness of their Rest and Sleep, which God allows upon them: For, it is of him who Labours painfully and moderately, that Solomon here saith, The Sleep of a Labouring man is Sweet.  
4. As any man, especially a Labourer ought sometimes to take a more sparing measure of the creatures, as when providence order their success to be less than ordinary, or calls them to distribute a part of their allowance to some others of his poor people; so may they at other times make use of them more liberally (always keeping themselves within the bounds of Sobriety) as when the Lord Blesses their Labour with greater success, and in his providence carves out more work for them, for which their Bodies must be proportionally upheld, and strengthened by the Creatures: For, Solomon here supposes the Labourer upon good Grounds, to eat sometimes More, sometimes Less, while he saith, his Sleep is sweet, whether he eat little or much.  
5. The Lord can make it go as well with the Bodies of his poor Labouring people, and with their Spirits also, when they have little to eat, or find themselves obliged to eat more sparingly, as at othertimes when they have Much, and may eat more liberally, so that their Rest and quietness of Spirit, is to be attributed, not to the things they make use of, but to his Blessing, the light of whose Countenance makes their Sleep sweet and sound Psal. 4.8. For, the sleep of a Labouring man is sweet, whether he eat little or much.  
6. Beside eternal Torment and Unrest abiding men who have chosen their portion in this World, they have oft the earnest of that everlasting unquietness, given them in this life, many unquiet nights and vexing thoughts, about the keeping and increasing of what they have, which are so many Messengers to warn them of their Folly, in choosing such a God to serve, as cannot give his Worshippers a sound and sweet Sleep, and in neglecting to serve him, who will give his Beloved Sleep, when it may be good for them; For, (saith Solomon) the abundance of the Rich will not suffer him to Sleep.  
7. When men's hearts are so distracted with cares and fears about things Worldly, that they are thereby deprived of the ordinary Rest and Refreshment, which God allows to the Sons of men in the night time; than it is evident Mammon is their Idol, and their Abundance is a curse and snare to them; For, Solomon gives it for a mark of the Covetous, his Abundance will not suffer him to Sleep.   
Ver. 13. There is a sore evil which I have seen under the Sun, namely, Riches kept for the Owners thereof to their hurt. 
THe sixth Argument serving to alienat the hearts of men from the excessive love of things Worldly, is, that they prove often hurtful to the Owners, exposing them to many hazards from others, and being occasion of much sin to themselves, as shall be shown in the Doctrines: And this Solomon regrates as a woeful evil, and yet evident to him, and very ordinary among men, that they do pursue these things, which prove Hurtful to them, as if their chief Happiness were in the enjoyment of them.  
Hence Learn. 1. The Lords Ministers should be much in the Observation of the event of men's sinful courses, that none of the Lords disappointments of men therein may escape them, that so they may hold out his truth as verified in their own Experience: So will they have the more confidence in speaking, and their Doctrine will have the more weight with people. For so did the Preacher who is in many things of this sort a pattern for ordinary Preachers; he holds forth the danger of Covetousness, as a thing which he had observed ordinary among men. There is a sore evil which I have seen, namely Riches kept to the Owners thereof for their hurt.  
2. A spiritual Discerner will look upon men's sinful Courses, which tend to their Ruin, not with pleasure as the sinners themselves do, but with grief and compassion: They will look upon sinners as men pining away under some grievous sickness, while they are with full delight serving their Idols; For so doth Solomon, This is a sore evil (or as the word signifies, a deadly Disease, or sorrowful Evil) Which I have seen under the Sun, namely Riches kept for the Owners thereof to their hurt.  
3. Though sometimes the Lord blasts Worldly men's substance and possessions by a secret Moth, Hos. 5.12. And sometimes by sending Spoilers at noonday upon them, Jer. 15.8. to testify his displeasure with their placing Happiness in so base things, and preferring them to his favour and fellowship; Yet at other times he doth suffer, them to enjoy their Idols safely, and even then is not the less displeased with them: for so had Solomon observed, Riches kept for the Owners thereof to their hurt.  
4. Though wicked men have not a sanctified title to their possessions, seeing nothing is given them from special love, yet they may be called the True Owners of them, both by human or Civil Right, and by a Divine also, so that none may take their Estates from them (except Magistrates in the Execution of Just Laws) under the pain of God's displeasure. Job. 9.24. Hab. 2.6. Nor is it suitable to Scripture Language, to deny all wicked men to have any true Title to their possessions, and to look upon them as belonging to the Saints; for the Spirit of God speaks of them as the Masters and Owners of these things, I have seen Riches kept for the Owners thereof. etc.  
5. That which wicked Men account their chief Good, namely the keeping of their Possessions and Riches, is truly their great Hurt, not only in so far as these things expose them to be the Objects of others Malice and Envy, which may befall the best; 1 King: 21.6, 7, 8. But mainly because they prove Snares to their Souls, occasioning many Temptations to them, 1 Tim. 6.9. and particularly marring their love to, and profiting by the Word. Mat. 13.22. The consideration whereof should guard men's Hearts against the immoderate love of these things: For it is here brought as an Argument to that purpose, I have seen Riches kept for the Owners thereof to their Hurt.   
Ver. 14. But these Riches perish by evil travel: and be begetteth a Son, and there is nothing in his hand. 
SOlomon having reasoned against Covetousness from the Hurt that Worldlings sustain by their Riches while they enjoy them; he giveth here a Seventh Argument against the same, from the hazard of losing these things which they have kept for a long time (he speaks of what frequently falls out) and that by evil Travel, that is, the Lord either blasts them by some sore Judgement (for the Word Travel is often Translated Affliction) or leaves the Person that hath long kept them foolishly and sinfully to waste them: Unto which and many other Casualties Riches being subject, they are not to be sought after as a Man's Happiness. And this Argument he illustrates by showing the consequence of the Perishing of these Riches after this manner, namely that the Son of this Covetous Wretch hath nothing, to wit, of Patrimony which his Father with the hazard of his Soul did conqueise, in his hand, that is in his Power and Possession) as the Expression frequently signifies in Scripture, Dan. 2.38.) seeing all is now supposed to be perished by evil Travel: So that this Expression, He begets a Son, and there is nothing in his hand, cannot be understood of the ordinary case and condition wherein all Children are born, of which he speaks as a new Argument in the following Words, but of the poor Case that the Son of the Covetous is oft in, after his Father's Riches are Perished; and this as an Argument to dissuade from Covetousness, seeing thereby Men take the nearest Way, not only to Hurt their own Souls, but to lose their Estates, and make their Posterity miserable.  
Hence Learn 1. They who immoderately love the things of this Earth, do not only hurt their own Souls by their so doing, but likewise they take the most effectual Course they can, to destroy that which they would most gladly keep, and so to impoverish themselves and their Offspring, for even these Riches which Solomon had observed to have been for a long time kept to the Owners hurt, he here asserts to be subject to Perish by evil Travel.  
2. The sinful Courses that Men take to preserve their Estates, such as Oppression, Isa. 5 8. Lying and Dissimulation, Act. 5.1, 2. etc. Serving the time, by making Shipwreck of a good Conscience, 1 Tim. 6.10. Do often prove in Gods Righteous Judgement, a Mean to make all they have Perish. The observation whereof may make Men who love their Estates best, hate to take any sinful course for keeping of them: For this Evil Travel may be safely understood of the sinful Courses Men take to preserve their Estates, But those Riches perish by evil Travel.  
3. It is Just with God to leave Men to spend prodigally upon their Lusts what they have sinfully purchased, or sought after as their chief Good, or kept to the Hurt and Prejudice of their Souls: For of these sinful Ways whereby Men consume their own Substance, as well as of these whereby they labour to keep the same, this Clause may be understood, But these Riches perish by evil Travel.  
4. The Lord hath many ways to blast Covetous men's Idols, beside the Courses themselves take formerly mentioned, tending to the ruin of their Estates; he can make use of the Injustice and Avarice of Spoilers and Oppressors, the deceitfulness of Friends, and the prodigality of Children, to make their Riches Perish: Therefore doth Solomon express the Casualties whereunto Riches are subject, under this general Clause, These Riches perish by evil Travel, importing all these ways formerly mentioned, and many others.  
5. The Lord may write His Displeasure with the sinful conquest of Covetous Men, upon the poor and outwardly miserable condition of their Offspring, the nature of which Dispensation may be changed to the Sons or Heirs of such, if they seek better things for their Portion, than their Fathers have done. For it is here set down as the consequent of God's Blasting the Estates of Covetous Worldlings, and so a sign of His Displeasure with their Sin, That they beget Sons who have nothing in their Hand, or in their Power, to wit, of all that their Fathers gathered, and kept so carefully for them.  
6, These Children for whom Parents are providing great Estates by Covetousness, or sinful Courses, aught to look upon them as very uncertain, and if they be truly Wise, will lay their account to provide for themselves otherwise: For here the Estate of the Man who kept it long to his own Souls Hurt, is now Perished by evil Travel, and the Son whom he hath begotten hath nothing in his Hand.   

Ver. 15. As he came forth of his Mother's womb, naked shall he Return, to go as he came, and shall take nothing of his labour which he may carry away in his Hand.  
16. And this also is a sore Evil, that in all points as he came, so shall he go; and what profit hath he that hath laboured for the wind?  
17. All his days also he eateth in darkness; and he hath much sorrow and wrath with his sickness.  
THese Words contain two farther Arguments to abate men's immoderate Desires after the things of this World: The First is taken from the necessity of his parting with All: And this he insists upon and clears. 1. By comparing Man's case while he entereth into the World, with his condition in going out of it, that as he brought no Money, or Possessions into the World with him, so must he go out of it without them, and not carry so much as an handful with him, that can be of any use to him in the other World, he is said to Return (as it were whence he came) because he Goes in a manner back to an Estate like unto that which he was in, before he came into the World, as to his being deprived of worldly Enjoyments, to the Womb of our Common Mother the Earth. 2. By regrating as it were the great guilt, and woeful condition of Men who embrace these things for their portion, which is to them a sore Evil both of Sin and Punishment; And while he saith, In all points he must Go as he Came, it cannot be taken without limitation: For it is sure the Covetous Worldling, though he take not a Farthing of his Money out of the World with him; yet he takes hence a load of Gild, beside what he brought into the World with him; but the meaning is In all points, as to his being stripped of his worldly Possessions and Comforts, he came Poor, Naked, and Weeping into the World, and so must he go out of it. And 3. By alarming the Conscience of this inconsiderate Worldling with a Question, What profit hath he, to wit, mainly at his Departure, in labouring for that, which he can no more hold fast than the Wind, nor be more refreshed with, than an hungry Man can be fed with the Wind. And this same Argument in substance is made use of by the Apostle to the same purpose, 1 Tim. 6.7.  
The other Argument is taken from the sorrowful and comfortless Case of the Covetous Worldling, in the mean time while he doth enjoy his god Mammon, set forth in several Expressions. 1. All his days he eats in Darkness: Darkness is frequently put in Scripture for the privation of Comfort, Isa. 13.10. And so it is here, even the best of his days, he hath not the least grain of true spiritual Comfort, in comparison whereof his carnal Mirth is but Darkness. And not only is he deprived of true Comfort, But 2. He hath much sorrow, to wit, always much matter of Sorrow, and often the feeling of it. And 3. He hath much Wrath, by which is meant especially his fretting at Dispensations of Providence, and Instruments that mar his worldly Desires and Expectations. And 4. these he hath mixed, With his Sickness, or Distemper and loathing of Spirit, which is the ordinary frame of Spirit in the Covetous. So the sum is, That Men most part with All their Riches, and can have no true Comfort, but much Woe by them, if they seek them as their Happiness: And therefore it were wisdom in them to draw their Hearts away from them.  
Hence Learn 1. The consideration of our poor and naked Estate when we enter into this World, and the absolute necessity of going out of it the same way, stripped of all earthly Comforts, should wean our Hearts from the excessive love of things earthly; seeing we brought Nothing with us, we should possess All as free Gifts, and so love the Giver more than them, employ them for His Glory, and resign them willingly to Him when He calls for them: And seeing we Go away Naked, and can carry nothing hence with us, we should look upon nothing as our own, we should be careful to go away clothed with Christ's Righteousness, and adorned with His Grace, which is the durable Riches and Righteousness, which whosoever hath shall not be found naked in Death, nor after it: And we should do that in our time that may go with us, and comfort us in the gracious Reward thereof, Rev. 14.13. For to this effect is the consideration of both represented to Man here, As he came forth of his Mother's womb, naked shall he return to go as he came, and shall take nothing of his labour that he may carry away in his hand.  
2. The most common and obvious Truths, which can hardly escape the consideration of any who have the use of Reason, may be blest for producing saving Effects upon the Hearts of men, and therefore should be considered by them, and for that end represented and insisted upon by the Lords Ministers; for here that which none can be Ignorant of, is held forth to convince Men of their Vanity in seeking an Earthly Happiness, and to draw them to seek better things, That as Man Came Naked into the World, so must he Return, etc.  
3. It is both the guilt of the Children of men, that they embrace the Dunghill, and choice Earthly Trifles for their Portion, while the Blessed God, his Grace and Glory are in their offer; And the same is also their woeful Punishment justly inflicted upon them, for despising such an offer: For both of the evil of Sin and Punishment this is to be understood, This is a sore evil, that in all points, as he Came, so shall he Go. Not as if this Dispensation were evil, but that Man should Labour for the Wind, Neglecting the Substance, seeing He must Go as he Came. This is the sore evil.  
4. If covetous Worldlings would commune often with their own Hearts, if they would exercise their Reason, and put their Conscience to tell what true Advantage they have, by pouring out their Hearts upon the Earth and the things thereof, they could not but see their way to be no less unreasonable and unprofitable for attaining to Happiness, than if a man would make it the business of his Life to gather Wind, which cannot be held, though it be among his Hands, nor can satisfy him, though he could hold it: But such serious Thoughts are banished by Worldly minded Men; and therefore Ministers should urge their Consciences to speak to this purpose, as is imported in this question, What profit hath he that hath Laboured for the Wind?  
5. Whatever deluded apprehensions the Worldling hath of Pleasure and Comfort in his Possessions, and pursuit after more, he hath not the least grain of true Comfort all his Life-time, he hath not a truly Comfortable Meal, nor a good day, suppose it were the day of his Coronation, and Conquest of Kingdoms: How much better is the Case of a poor Believer in Jesus Christ, who though he be judged by Worldlings, the most Comfortless man in the World, yet eats his Bread with gladness and singleness of Heart, Acts 1.46. And may have every day the Feast of a good Conscience, Prov. 15.15. For, of the covetous, the Spirit of the Lord saith thus, All his days he Eats in Darkness.  
6. Though many Worldlings be insensible of the matter of Sorrow which they have, though they can feign joy, and put a fair face upon a Spirit gnawn with inward Challenges, yet have they much Sorrow, they are still sowing the Seeds of Sorrow, and all they do, tends to ripen it; and sometimes they have pangs of Conscience in the fearful expectation of Judgement and Wrath; for (saith Solomon) He Eats in Darkness and hath much Sorrow.  
7. Covetous men are ordinarily men of fiery and fretting Dispositions, their Passions are moved when the Word speaks against their Idolatry, they are enraged against those who crave either in Justice, or in Charity any thing from them, and repine at these Dispensations of Providence, which either impose their Projects for more of the World, or threaten the removal of what they have, in which respects the Covetous man is here said to have Much Wrath.  
8. Whatever outward Health a Covetous Miser may have, yet is he ordinarily in a Distemper of Spirit, pined away with Cares how to gather more Riches, Anxious Fears of losing what he hath, and Vexation of Spirit upon disappointment of his Projects for increase of his Wealth: And these often have influence upon his Body and Natural Spirits, to make these Sick and Languid, especially while the denies himself the comfortable use of the Creatures, and keeps his Spirit still upon the rack, with his Cares and Fears, in which respect he is still a sick dying man, and Hath much wrath with his Sickness.   

Ver. 18. Behold that which I have seen: It is good and comely for one to Eat, and to drink, and to enjoy the good of all his Labour that he taketh under the Sun, all the days of his Life, which God giveth him: for it is his Portion.  
19 Every man also to whom God hath given Riches, and Wealth, and hath given him power to eat thereof, and to take his Portion, and to rejoice in his Labour, this is the gift of God.  
20. For he shall not much remember the days of his Life, because God answers him in the joy of his Heart.  
LEst the former directions concerning the right Worshipping of God, and Arguments dissuading from the inordinate love of Riches, might be mistaken, as setting men upon a Rigid, Severe, and Comfortless way of Living; Solomon doth in the last part of the Chapter, commend at large the Holy and cheerful use of the outward comforts of this Life; And for this end he doth First call all to consider what himself had seen or observed in his own Experience, to wit, that it is good, not man's Chief, but Subordinat good, fitting him for a higher, the Glorifying and Enjoying of God; and Comely, or that which Beautifieth (as the word signifies) to wit, in the Eyes of others, the way of Religion pressed in the former part of the Chapter, that a Man should Eat and Drink. By which words he doth not commend Sensuality or excess, but a free and Holy Use of the Creatures (men keeping themselves within the bounds of Sobriety, and proportioning their use of the Creatures to the Lords Blessing of their Labours) for cherishing of the natural Life while God continues it; This (saith he) is a man's Portion, not his Best, for that is the Lord Himself Reconciled with him in Christ, but a Temporary Portion, or reward of his Labour, carved out to him (as the word Portion signifies) for upholding his outward man in his Master's Service.  
Next, He shows that when God hath given to a man abundance of outward things, and hath withal superadded this favour, that he hath given him power to use them, which consists not only in a man's natural Health, whereby he is in a capacity to make use of creature comforts, but also in the freedom of his Spirit from Anxiety, Nigardliness, or scruples of conscience in using them, so as he is not enslaved to his Possessions but is made a Master or Lord of them (As the word, to give Power signifies) and hath Wisdom to take them proportionally and suitably to his Rank and Employment, which is to take his Portion, and so cheerfully to follow his Duty, Rejoicing that he is enabled for the same; This (saith he) is a free Gift of God. to wit, a new Gift superadded to all his wealth and Riches ver. 19  
And Thirdly, He giveth the Reason why men should study this holy and cheerful use of the Creatures, taken from the advantage he shall have thereby, namely he shall not much remember the days of his Life, whereby is meant, that he shall not be vexed with the thoughts of his bypast crosses, or solicitous how to wrestle thorough his future: And that because, while he follows his present duty cheerfully, taking the Lord's allowance of outward comforts for that end, the Lord will answer his Prayers and pains, by giving him spiritual Joy, and making his heart glad in himself, and his allowance to him.  
Hence Learn. 1. Not only do the Lords people stand in need of direction how to go about Religious performances, but likewise how to use aright their common Comforts, even their meat, Drink and other refreshments of that nature, considering that they are in hazard to be taken with many snares in these, and that there is Communion to be had with God in the right use of them, as well as in Acts of immediate Worship: And therefore it is a necessary part of a Ministers work to direct people's carriage herein: And people as they love their own peace, should study the right use of these things. For after Solomon hath taught the right manner of worship in the first part of the Chapter, he comes here in the last, to set people upon the right way of using their common mercies. Behold, etc. It is good for one to eat and to drink. etc.  
2. Christ's Ministers should be no less careful to point out the lawful liberty of the Lords people, and show them how large his allowance to them is, even in the use of outward comforts, than to show them the hazard of inordinate love to, and excess in the use of these things: and consequently the Lords people should be as careful to know, and take their allowance in the holy and cheerful use of Creature comforts, as they should be attentive lest they exceed in their love of, and delight in them, considering that Satan studies to drive them from one extreme, to another: And as he takes occasion from their lawful liberty, to drive them to excess; So from the Doctrine of Mortification, especially when it is strained too high, or not qualified with the Doctrine of Christian Liberty in the use of lawful comforts, either to make them look upon Religion, as a severe and rigid task, prejudicial to their natural life, and the comforts of it, Or to make them without Ground scrupulous, and with fear and doubting to use these things, which, if they knew the Lords allowance, and the right way of using them, they might use with a quiet and good Conscience. Therefore the Spirit of the Lord, after he hath directed Solomon by many Arguments to dissuade from the inordinat love of Riches, in the second part of this Chapter, he brings him in the close, to commend the Holy and comfortable use of the Creatures. Behold that which I have seen, it is good and comely for one to eat and drink and enjoy Good, etc.  
3. Though the pretence of the best men's Experience of the good of any course, be a very slender commendation of it, if there be no farther, seeing men are so easily deceived; Yet Ministers should put truths they hold forth to the Trial of their own Experience, and should be very careful Observers what true advantage may be found in any course or practice they commend, that they themselves may taste of it, and see it, and so may with greater Zeal and confidence call others to try the same, and their commendation of it coming thorough a heart seasoned with the sweetness thereof, it may be the sweeter to them, that hath their senses exercised. For so doth Solomon here commend this way from his own Experience: Behold that which I have seen, it is good and comely, etc.  
4. Though nothing lower than the enjoyment of the Ever-blessed God, be a man's chief good, yet there is a subordinat inferior Good, in the right use of the most common comforts of this life, such as Meat, Drink and the like, in so far as the same are used to keep the Body in health and strength, and to cheer the natural Spirits in doing the Lord service; For Solomon saith he saw this, that it is good for a man to eat and Drink etc. to wit, in this sense, and for this end.  
5. As the hearty, cheerful and holy use of allowed Creature comforts, is a thing that beautifies Religion, and makes Christians lovely to Onlookers, so are they bound to study the same for that very end, and not to look only to what is good for themselves, but also to what is Comely to others, or may allure and gain them to fall in love with the way of Religion. For Solomon here commends the Holy and cheerful use of allowed comforts from this, that as it is Good to the person so using them, so it is Comely to others: Behold (saith he) that which I have seen, that it is good (to wit, for a man's self mainly) and Comely (or as the word signifies Beautiful, namely in the sight of others) that a man should Eat and Drink, and enjoy the good of his Labour.  
6. Though some be exemed from Handle-Labour, or servile employments, 1 Cor. 9.6. yet there is no man exemed from Labour of one sort or other, nor can any cheerfully and with a good Conscience, take the comfort of God's Creatures, who being in a capacity to Labour, and having the opportunity thereof, neglects the same, and so loves to live upon the good of other men's Labours, and not his own, (for saith Solomon) It is good and Comely that a man should Eat and Drink, but in so doing he should see that he Enjoy the Good of his own Labour, which He takes under the Sun etc.  
7. As there is no day of a man's Life, wherein he is able to Labour excepting the days which are the Lords, to wit the Sabbath, and other days set a part for his Worship, wherein he is exemed from some lawful and honest Labour; So man's Painful Labour (as the Word signifies) is only during this Life, under the Sun, his rest from his Labour is above the Sun, whether his Works shall follow him. For (saith Solomon) It is good for a man to Eat and Drink and enjoy the Good of his Labour, which he takes under the Sun, all the days of his Life.  
8. As every day of a Man's Life should be taken for a new Gift of God, and so should be spent in Honouring and serving him, so all the Good which he Enjoys of his Labour, should be looked upon as a Gift of God also, though the same be acquired by never so much Labour of his, seeing the strength to Labour, and the success of Labour is from the Lord, for this clause, (which God giveth him) may be safely referred, either to the Good of his Labour, which he takes, or to the days of his Life, under the Sun, wherein he Labours and Enjoys that Good, both which God giveth him.  
9 As they that have abundance of the World, have but a part thereof allowed upon them for their own use, there being several parts thereof appropriate by the Lord for other uses, some for the poor Eccl. 11.2. some for public Religious Uses, Isai. 23.18. some for men's near Relations 2 Cor. ●2. 14 especially their Posterity, and those of their Household. 1 Tim. 5.8. So the Lords allowing a man a part for himself, which he may use comfortably, should be the main Ground whereupon he takes comfort in the use thereof. For this word (his Portion) signifies that part which is separat from other parts of the Fruit of his Labour, and is given as a Reason why he should take that cheerfully, seeing it is carved out to him by the Lord, For this is his Portion.  
10. As men's Wealth and Riches are God's Gift, So the power to use these for strengthening them in his service is a second Gift, and Wisdom to take their own due Portion, neither defrauding themselves of their own allowance, nor others to whom they are bound to give a part of theirs, is a third Gift: And the Grace to comfort themselves in so doing is a Fourth. And so the Lord should be acknowledged and depended upon for our daily Bread, for our Appetite after it, for the heart to take and use it, for Wisdom and Grace, to take neither more nor less than our own allowance of it, and to take that cheerfully: For we find many Gifts here spoken of, every man to whom God hath given Wealth, and hath given him power to eat, and to take his Portion, and to Rejoice, this is the Gift of God.  
11. Men may have a right to Abundance of Riches, and have them in their possession also, and yet not to be Masters of any thing they have, but held as Captives to their Wealth, and not be able to use it: For this expression, And hath given him power to Eat thereof, is in the Original, to make him Master or Lord, or give him the Dominion over what he hath, This must be a New Gift of God, superadded to his Abundance, else it doth him no good.  
12. The Child of God hath not only matter of rejoicing in the success of his Labour, and profit of his Pains, but in his very Labour itself, though never so painful, not as it is his own Labour, but in so far as he is strengthened for lawful and honest diligence, and the same is blest with success to make him subsist for farther Service to God in his Generation: For this is one of the Gifts which God bestows upon his Child, that he should (not vex himself because he hath not farther success, but) Rejoice in his Labour, it is the gift of God.  
13. As it is Man's duty, and a special part of Heavenly Wisdom, to be mindful of the shortness of his days, and the Miseries incident to him, that he may timeously provide for a better Life, by making sure his Reconciliation with God, Ps. 90.12. So it is a great Sin to be anxiously careful and solicitous, how to subsist for the time to come, Mat. 6.34. to be so vexed with the apprehension of future sad days, as to discourage ourselves in our present duty, and mar our Comfort in the Lord's Allowance, for the time: For it is here spoken of as a special advantage which comes by Man's cheerful taking of his Allowance, in following his duty, That he shall not much remember the days of his life.  
14. The way to sweetten Man's short and sorrowful Life, to banish the sad thoughts of bypast Crosses, and the fearful forecasting of future, is much correspondence with God, frequent praying for Refreshment from Heaven, and taking every comfortable passage of Scripture, or Providence, which cheers the Heart in God's Service, for a Joyful Answer from God: For it is he that shall not much Remember the days of his life, whom God Answers, and God's answering presupposes Correspondence with, or Prayer to Him.  
15. To Rejoice in following our present duty, and commit future Events to God, is the way to get a good account of our Prayers: Then the Heart is put in such a Bles● Frame, that nothing is sought, nor esteemed matter of Joy, but what may Please and Honour God, and then God Answers that Man according to the Joy of his Heart, to wit, the Man that Rejoice in his Labour, that is his Duty to God, takes his Allowance from God cheerfully, and is not anxious concerning the days of his Life.    

CHAP. VI  

THE ARGUMENT  
SOLOMON in prosecution of the former purpose, doth in this Chapter First, Discover jointly the Sin and Misery of the worldly minded Man, unto the 9 Ver. And I. That in his serious observation and experience he had found it common and frequent in the World, That the Covetous Wretch, though the Lord had in the course of His common Providence bestowed on him variety and plenty of outward things, even (as to the substance of them) according to the desire of his heart; yet was he deprived of the comfortable use of these Enjoyments, which often is reserved for those who had no interest in him, or were enemies to him: Which condition he censureth as void of true satisfaction, and a plague consuming both Body and Spirit. ver. 1, 2. II. That this wretched Worldling, though he have both a numerous Offspring and long life, yet wanting the true good and comfort of the Creatures, and the chief good of his Soul, and possibly not honoured with a Burial suitable to his desires or condition; An untimely Birth, on many external accounts (not mentioning the future or eternal estate wherein an untimely Birth at the worst hath also the advantage of the Covetous Man) it preferable unto him. ver. 3. In regard (1) of his Birth: For he cometh into the World not only loa●ened with Sin, but for no good end and purpose to himself, bearing the sad effects of his Original Gild within time (which an untimely Birth, the guilty also of Original Sin doth not) and hath it sadly charged home upon him. ver. 4. (2) As to his Death, which as it may be very obscure and Comfortless here, so doth it lead to utter Darkness hereafter. ver. 4. (3) In respect of his Name, which shall be unsavoury both with God and Man. ver. 4. (4) On the account of the restlessness and perplexity of his condition, being distracted with these cares and fears, which an untimely Birth, is not capable of. ver. 5. (5) Tho he should have the continuance of Life for thousands of years, added to all his other Enjoyments; yet being a Stranger to God and Fellowship with him (wherein Man's true Good consisteth) he is but still a miserable Man. ver. 6. And (6) In respect, that notwithstanding all his advantages; yet he and the Abortive, or any other whom he judges miserable in regard of himself, must tryst all in one place, the grave or state of the Dead. ver. 6. III. That notwithstanding all the advantages this Worlds-Worm hath, yet the great design and result of all his Undertake and Pains is low and base, being for the Mouth and other carnal ends, which as he is often disappointed in, so neither can he thereby satisfy his greedy Long. ver. 7. iv That though with his wisdom he may gain to himself great Riches, Honours and Pleasures, yet being destitute of that Wisdom which is from above, he is as far distant from true Happiness as he that is reckoned a Fool. ver. 8. Upon occasion of which he cautions the poor Men, who wanting saving Wisdom and the true Riches, yet have some measure of Moral Prudence to direct their way before Men, that they be not proud of their poverty, or count themselves the more happy, when they thus hear of the Misery and Folly of the rich Covetous Man. ver. 8.  
And Secondly, In the rest of the Chapter he giveth several Reasons why People should not hunt so hotly after these earthly things, to the neglect of the pursuit after true Happiness. I. Because the quiet and contented (though short) enjoyment of the Portion which God gives Men in the World, is far more advantageous both for their Spiritual and Temporal Condition, than the inordinat ranging of the heart from Creature to Creature, seeking satisfaction and that contentment which they cannot give. ver. 9 II. Because as this too eager and endless pursuit after the Creature, is a course that not only will prove the Creature itself vain, and empty of all true Contentment, but Man himself to be vain and foolish in seeking Satisfaction where it is not to be bad, so will it be found to be a Vexation and Torment to the Spirit. ver. 9 III. Because constant experience doth show. That any success such eager and endless pursuits after the World for Happiness hath, is already made known by the Spirit of God, here and else where in the Word, to be but Vanity; which (as may be not our to all) cannot be attributed to the Creature, which neither is able, nor ever was ordained to afford true Content and Happiness; But to frail dying Man, with whom God in His holy Purpose and Providence hath kept this constant course (the contrary whereof cannot be instanced) that whoever sought Happiness in the Creature, should come off with nothing but Vanity and Vexation of Spirit. ver. 10. iv Because by seeking Happiness in the Creatures, Men do state themselves in opposition and contradictory terms to the Almighty, which will be found neither to be their wisdom nor their safety. ver. 10. V Because by so doing Man is not only no whitt nearer, but considerably farther from his true Happiness, and nothing bettered by all these foolish Chases. ver. 11. VI Because as a Man's Life is both short and uncertain, and so is to be better employed than in seeking Happiness in the Creatures; So it is no more dubious what condition in the World, whether of Prosperity or Adversity, will contribute most for his designed Satisfaction, than it is certain that none of the Sons of Adam without the light of the Word and Spirit, can either themselves clearly know, or sufficiently instruct others wherein true Happiness doth consist, much less hold forth the right way how to attain to it. ver. 12. And VII. Because that as what future events may befall him before his Death are hid from himself and others, so there are none that can certainly inform him how these things he so violently hunts after to the losing of his Soul, shall either be employed, or by whom they shall be enjoyed: And so Man's Happiness cannot be in these things, and its folly inordinately and excessively to pursue after them. ver. 12. Which Three last Reasons are proposed by way of Question (which have their Answer in their bosom, obvious to Nature's Light and common Reason) the more to awaken Men to the consideration of them, and to draw a Testimony against them, if notwithstanding of all these Reasons they will still seek Happiness in the Creatures.   

CHAP. VI  
Ver. 1. There is an Evil which I have seen under the Sun, and it is common among Men.  
2. A Man to whom God hath given Riches, Wealth and Honour, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not power to eat thereof, but a Stranger eateth it: this is Vanity, and it is an evil Disease.  
SOlomon having by many Arguments dissuaded from the inordinate love of things Earthly, and commended the Holy and cheerful use of outward Comforts, in the former Chapter; He doth here proceed in the enlargement of the same purpose.  
And for this end he doth First by way of regrate, discover more of the Sin and Misery of the Covetous Wretch, while he saith, There is an evil which I have seen, etc. The Evil he speaks of is to be taken mainly for the evil of Punishment (expressed in the second Verse) as presupposing the evil of Sin in the Covetous Man. And this Evil he describes 1. As very clearly observed by him in his own Experience. And 2. As very Common and frequent Among Men in all places where the Sun rises and sets.  
Next, He supposes this Covetous Miser to have his Idol in his Possession, and shows what his Attainments may be. 1. By specifying his prime Idols, as Riches of all sorts, great Honour and Esteem in the World. And 2. By a general Expression He wants nothing of what his Soul desires, Not as if the boundless desires of the Covetous could ever be satisfied, but that He wants nothing of the things themselves for the Substance of them, wherein he apprehends his Happiness to lie. And these things God is said to Give him, not in Love and Approbation of his Desires, but in the course of his common Providence, and in his displeasure, as appears by what follows.  
Thirdly, He shows wherein God manifests even in time, his just displeasure against such a man's sin of Covetousness in two Branches. First, He Hath not power to Eat of what he hath. By Eating must be understood the Enjoyment of the Comfort of his Wealth. 1. Because according to the Grammatical construction of the Words, it relates to his Honour as well as his Riches. And 2. Because he could not subsist, if all Power to Eat were taken away from him: Next, that A Stranger Eats it. By the Stranger is meant one who is of no near Relation to him, or one who is an Enemy to him, as the Word is used, Hos. 7.9. Jer. 5.15, 17. Both which proofs of God's displeasure, are not to be understood as if they were let forth upon every Covetous Man; seeing many such have Power to take largely of their Riches for their own use, and leave the rest to their Babes, Psal. 17.14. But they are to be understood as frequently verified, in so much as many instances may be given thereof.  
Fourthly, He doth again pass Censure upon the condition and course of the Covetous, that it is Vanity, or wholly Disappointment and Emptiness of Satisfaction, and an evil Disease, that is, a Spiritual Plague upon him, spending both his Body and his Spirit.  
From this Learn 1. White the Lords Ministers are opening up his sweet and comfortable Allowance to his People, they should not forget to mention the Misery of them that are by their Sins depriving themselves of it, but should with Pity and Compassion regrate the same in their Hearing, that thereby such may be moved to resent the wofulness of their own Condition: For this Heavenly Preacher, who is in this a Pattern to all others, having in the close of the former Chapter, commended the Lords comfortable Allowance to his own; he here as it were regrates the Sin and Misery of others, while he saith, There is an Evil which I have seen under the Sun, etc.  
2. Ministers must not only study to know what things are Sinful, and what Judgements are due to them in the general, that from the word they may clearly discover both; but likewise they ought to be much in the Observation of the particular Sins that reign and prevail most among Men in their time, and of the particular Judgements, whereby God testifies his displeasure against them, that from their own experimental Observation of both, they may discover them to People: For it is mainly of Solomon's own Observation and experimental knowledge of this Evil, which comprehends both that particular Sin of men's seeking things Earthly for their Portion; and that particular Judgement of God, whereby he deprives them of comfort of these things, that he here speaks, while he saith, There is an Evil which I have seen under the Sun.  
3. There are many Sins frequently committed by Men, and many Plagues frequently inflicted by the Lord upon them for these Sins, which sinners themselves do not see nor consider, and therefore Christ's Ministers should especially discover these Sins and Judgements, which they do not see, or do not esteem to be such; for Men stand in need of the Spirits Information, that there is such an Evil as this common among Men, to wit, their excessive love of the World, which is their Sin, and Gods depriving them of the comfort of it even while they have it, which is their Plague: And therefore it is here given them, There is an Evil which I have seen under the Sun, and it is common among Men.  
4. The Lord may multiply outward Favours of all sorts, upon them whom he Favours not; he may bring to their hand All that their Hearts can desire; And in so doing, be raining snares upon them. And surely it is so when Men desire these things as their chief good, and when Saving Grace is not given with them, and wisdom to use them aright; for Solomon speaks here of the Covetous, whom the Lord abhorreth, Psal. 10 3. And yet he is, A man to whom God hath given Riches, Wealth, Honour, and what his Soul desireth.  
5. When the Lord hath given to Men great Variety of outward Blessings, even answerable to their own desires, he hath it in his own hand, whether he will give or withhold the Comfort and Sweetness of the Enjoyment of these things. And this he doth often withhold; sometimes by leaving them to their own Covetous Disposition; which binds up their Hands that they cannot use what they have, had they never so much, for fear of want afterward: And sometimes by striking them with his Terror and Wrath in the midst of their Enjoyments, Dan. 5.4, 5. Psal. 78.30, 31. So that after the greatest variety of most desirable Blessings is obtained, the Power to use them should be sought; and that being also obtained, should be thankfully acknowledged, as a new and more excellent Mercy than all the rest: For saith Solomon, There is a man to whom God hath given Riches, Wealth and Honour, so that he wants nothing that his Soul desires; and yet he giveth him not Power to Eat thereof.  
6. The Lord often strikes wicked men sorest in these things, and at these Seasons that they least expect. They apprehend all the difficulty in the way to their Happiness to be in the attaining to things Earthly, and yet the disappointment is after all is gotten that their Soul desired: For, there is a man to whom God hath given Riches Wealth and Honour, so that he wanteth nothing of all that his Soul desireth, and yet God giveth him not power to eat thereof.  
7. When men's Hearts are estranged from God, and wholly taken up with earthly Delights, it is but just with Him to make Strangers consume their Idols, which they have set up in His room; So that when Men do immoderately love and seek after these things, they take the nearest course not only to deprive themselves of the Comfort of them, but their Posterity also, whose provision they have preferred to the Favour of God, and the good of their own Souls: For this is another way, whereby God testifies His Displeasure against the Sin of Covetousness, A Stranger eats it.  
8. It is a vain thing for Men to place Happiness in these things, which when they are given, the Power to use them, or take comfort in them, may be withheld: And it is Wisdom to seek after the true Riches and Honour, Reconciliation with God, His Grace and Favour; which being bestowed, the Power to feel the sweetness of, and take comfort in them, will not be altogether withheld: For so doth Solomon censure men's seeking Wealth, Riches and Honour, as their Portion, which being had, they may want Power to take Comfort in them. This is Vanity.  
9 Men in love with the World as their Happiness, are in a dreadful Distemper of Spirit, and should look upon themselves as infected with some loathsome and deadly Disease, even such an one as they cannot be sensible of till it be past Remedy, except a Miracle of Grace be wrought upon them: For this is another part of Solomon's Censure of the Covetous Man's case, It is an evil Disease.  
10. The observation of this Vanity, Disappointment and Vexation incident to Mammon-worshipers, should elevat the Hearts of Men above the Sun, and make them long to be where the true Riches and Honour are, and where the Power to take the Comfort thereof is never withheld, nor interrupted in the exercise of it: For this Evil is only observed under the Sun, that a Man may have Wealth, Riches and Honour, and no power to eat thereof, and is here held forth to alienat Mens Hearts from this Earth, which is one principal part of the scope of this Book.   

Ver. 3. If a Man beget an hundred Children, and live many years, so that the days of his years be many, and his Soul be not filled with Good, and also that he have no Burial, I say that an untimely Birth is better than he.  
4. For he cometh in with Vanity, and departeth in darkness, and his name shall be covered with darkness  
5. Moreover he hath not seen the Sun, nor known any thing, this hath more rest than the other.  
6. Yea though he live a thousand years twice told, yet hath he seen no good: do not at all go to one place?  
SOlomon doth farther illustrate the Sin and Misery of the Covetous Worldling, whose Portion is in this present Life.  
And for this end he First supposes such an one to have yet two farther Degrees of his fancied Happiness. The 1. is, A numerous Offspring to possess what he hath gathered, If a Man (saith he) beget an hundred Children, he puts a definite number for an indefinite, an Hundred for many, according to an ordinary way of speaking in Scripture, 1 Cor. 14.13. And by supposing him to be in a case which is not possible, he labours to awake him out of his Dream of finding Happiness in a case far inferior to that which is supposed. The 2. is a long Life, If he live (saith he) many years, so that the days of his years be many, by doubling the Expression, he supposes his days and years to be as many as ever any had, or can have: So he supposes him to have these things which he pretends as a Defence of his eager pursuit, and sparing use of things worldly, to wit, many Children to leave these things to, and Old Age to provide for.  
Next, He supposes the Covetous Man to want other two things. 1. That his Soul enjoys no good, that is, He neither hath the comfortable use of his Riches, nor doth he make sure any Spiritual or Eternal Good to himself. And 2. That he hath no Burial: He supposes him to want Burial, not as if all Covetous Wretches were deprived of this favour, Luk. 16.22. Nor as if the having of it could in the least contribute to their Happiness; but because Covetous and Ambitious Men do oft make more preparation for a sumptuous Burial, than for their Eternal Well-being, Isai. 22.16. And because none of them can be certain if ever they shall have Burial, seeing the Lord sometimes in displeasure deprives the Wicked thereof, Jer. 22.19. Therefore he supposes them to want it.  
Thirdly, Upon supposition that he have the former, and want the latter privilege, he doth assert (v. 3) and set forth his Misery, by comparing with, and preferring to his case, the case of an untimely Birth, as Better in outward Respects specified afterward; for of the future eternal state of the Abortive he speaks nothing, though the worst that can be supposed thereof must be more tolerable than the Covetous Mans.  
Fourthly, He shows particularly, wherein the Misery of the Covetous is greater than the Abbess ortives. As for the Covetous 1. He comes into the World with Vanity, that is to no good purpose for himself; or rather he comes in with a load of original Gild, which is not to be understood, as if there were any who are not born in the same case, but because it is charged upon him now going out of the World, therefore he speaks of it as peculiar to him. Then 2. His Death here called Departure, is comfortless and an entrance into utter Darkness. And 3. For his Reputation or Name, in the perpetuating whereof he placed one part of his Earthly Happiness, that shall not be Remembered with God or good Men, for any advantage to him. ver. 4. And for the Abortive, who hath not had the most common Benefits of this Life, to see the Sun, or to have the Exercise of Reason, and so is not guilty of Abusing these and the like Favours, as the Covetous is, this hath more rest than the Covetous; Not as if properly such an one could be said to have any rest in this World, or as if the Covetous could have the least degree of true Rest; as the comparing of them would seem to import, but that this untimely Birth is never vexed with such distracting Cares and Fears, as the Covetous Worldling is tormented with.  
Fifthly, He enlarges the Supposition of the Covetous man's long Life, by supposing that which is impossible, to wit, that he should have a Thousand years twice told superadded to all his other Earthly advantages of Riches, Honour, numerous Offspring and the like, and this he doth that he may drive him from the apprehension of Happiness in any thing that he can attain to in this World.  
And Lastly, he proves by several Reasons that notwithstanding of this long Life, with all the forementioned advantages of it, he is still a miserable man, providing he seek not Happiness of a higher nature than can be had in things Earthly, The First Reason is, that he remains all his time a Stranger to the sweetness of fellowship with God: It is safe to understand Solomon so here, while he saith, he hath seen no good, seeing he had learned of his Father, that man's true good consists in that Fellowship, Psal. 4.6. The Second is, that this man supposed to be so near his imaginary Happiness, must go to the same Place with the Abortive, or those he Judges most miserable, he must meet with them in the Grave or State of the Dead, which is here called that One Place whether All men go: And so what ever it be belonging to this Life only, that differenceth one man from another, that cannot make him a happy Man, ver. 6.  
Hence Learn. 1. Men destitute of saving Wisdom are very Ingenious to find out pretences and seeming Excuses for their sinful Courses, and therefore they that would reclaim such, must trace them thorough these, and discover the Vanity of them. For Solomon here supposeth the Covetous Worldling swelling in Riches, to cover his excessive love to the World, and his depriving himself of lawful comforts with the pretence of providing for his numerous Offspring, and his Old Age, and proves that neither of these doth lessen his Sin or his Misery: For saith he, Though he have an hundred Children, and live many years, etc. Yet he is but a miserable Caitif.  
2. The Lord may manifest his Bounty to wicked men by heaping upon them the choice of outward Blessings, and may draw out his long suffering patience toward them in great length, by giving them many Days and Years while they are walking contrary to him, that by his so doing he may reclaim some of them, and make the rest the more inexcusable: For having before supposed the Covetous man to have abundance of all sorts of Riches, he here supposes him to have many Children, and to live many Years, so that the days of his Years be many.  
3. As those may have variety of outward Blessings who yet Enjoy nothing that is truly Good for their Souls, so man's happiness is only to be estimat, according to his Souls enjoying of that Good, which is suitable to it, namely, the favour of God, his Grace, and a right to everlasting Blessedness; all other things are but Good to his Body, and in some sort common to man with other Creatures inferior to him; For Solomon supposeth here, that a man may have a Numerous Offspring, and a long Life, beside his Riches, and yet be a miserable Man, if so be his Soul enjoy not Good.  
4. Though Man be bound to esteem it a Blessing of God to have many Children Begotten in lawful Marriage Ps. 127.3.4.5. And to have a long Life, when it is spent in Honouring God Prov. 16.31. Yet when he looks upon these, or any thing of that nature as his chief Good, or when his Eagerness in providing for his Children or Old Age, takes him off from providing for his Soul, or proves prejudicial to the true Good thereof; then these outward Blessings are so far from increasing his Happiness, that they do much augment his Sin and Misery, for such an one the Spirit of God doth here set forth as extremely miserable, who though he have an hundred Children and live never so many years, yet his Soul enjoys not Good.  
5. That which is a sanctified Dispensation to the Saints, and is so far from diminishing, that it doth increase their Happiness, the same is a plague and Testimony of God's displeasure to the Wicked; For although the best of the Saints may be deprived of the Honour of Burial, and when it is so for Christ's cause, they are so much the more Happy Ps. 79.2. Rom. 8.28. Yet the want thereof is a curse to the Wicked, and an increase of their Misery, in so far as it speaks the Lord's abhorrency of their Bodies, which they only cared for; for as a part of the Covetous man's Curse, he is here supposed, to have no Burial.  
6. There may be much Mercy in these Dispensations of the Lord which seem most sad, and portend most wrath to the Sons of Men; An Untimely Birth often proves very grievous to the Parents, not only for the disappointment of their Hopes and Desires, but for the hazard of the Mother's Life; Yet it may prove Really (and should be so looked upon) a prevention of much Sin and Misery to the person so taken away, and consequently of greater Grief to the Parents, who should think upon their abortive Seed as in a Better Condition, than if the same had been timely, and had come to have great Riches, Honour, many Children, and long Life, neglecting with all the study of the Souls true Good, for comparing such a Birth with the Covetous man, he saith, an untimely Birth is better than he.  
7. Though the natural state of all that enter into the World be equally Sinful and Miserable, as to their Original Gild, and subjection to wrath therefore, Psal. 51.5. Eph. 2.3. Yet that Gild is only reckoned upon the Wicked man's Score who continues in Sin, and is not imputed to the Godly, who is born again, and hath Christ's Righteousness imputed to him; For, it is of the Covetous Idolater that this is spoken, as being proper to him to have that Gild charged upon him, when he is going out of the World, he comes in with Vanity.  
8. There is neither comfort, nor hope of comfort in the Death of Wicked men, their Death is their entry into utter Darkness, where is weeping, and gnashing of Teeth: For Darkness in Scripture signifies both the privation of Comfort, and the inflicting of Torment and Woe; And here the Covetous Idolater is said to departed in Darkness.  
9 It is just with God to deprive Men of a Name after they are gone, who minded never the Glory of his Name, nor tio have a Name and esteem with him in their Life, but placed the r Happiness in gaining a high esteem among Men, and in perpetuating their Memory among them after their Death. And ordinarily he doth so; for although some Wicked men may have their Remembrance long continued by some useful Monuments left behind them, yet as to the perpetuating of their Name and esteem as truly Happy Men with God, and among them that are truly wise, this is verified of every one of them, his Name is covered with Darkness.  
10. Every step of a Wicked Man's walk from his entry into the World, to his Departure out of it, is in Sin and Misery; so that if such Men could be particularly known to others, this might be truly said of them, and written upon every one of their Graves, he comes in with Vanity, he departs in Darkness, and his Name is covered with Darkness,  
11. It had been better for Men that they had never been, than to be without God in the World, better never to have seen the Sun, than to seek their Portion in things below the Sun: and better never to have known any thing, than to employ all their wit about things Worldly, neglecting the study of God's favour and Reconciliation with him thorough Christ, for here the Abortive who hath not seen the Sun, nor known any thing, is preferred to the Covetous, as in a Better Condition than he, who hath seen the Sun, lived long, and known much of things Worldly.  
12. They that seek Rest and satisfaction to their Spirits in any created thing, neglecting to seek the true spiritual Rest which consists in Reconciliation and fellowship with God in Christ Mat. 11.28. Psal. 116.6. And to make sure their eternal Well-being, which is the everlasting Rest of the Godly Isai. 57.1. shall be so far from finding Rest in this World, that they shall meet with much unquietness here, and Everlasting Torment hereafter; For Solomon comparing the Covetous with the Abortive, he saith this hath more rest than the other: and seeing the Abortive hath properly not rest here at all, and yet is said to have more Rest than the Covetous, it is imported that he is so far from Rest, that he is extremely Tormented.  
13. All the Favours that wicked Men enjoy, are aggravations of their guilt, and so do increase their Misery; Even this that they have seen the Sun, or have known any thing at all, makes their case more sad than theirs who have not: For it is here imported that they are more miserable, than if they had not seen the Sun, nor known any thing, while the case of the Abortive is preferred to theirs in this, That such an one hath not seen the Sun, nor known any thing, and hath more rest than they.  
14. As Men that are Strangers to the Spiritual Life of Grace, and so have no well grounded confidence of the Life of Glory, are excessively desirous of a long Life in this World; so this frame of Spirit is a clear mark of an unmortified worldly person: For while the Spirit of God directs Solomon to suppose Men to live so long here, he meets with their apprehensions, that they would be very happy, if they might have the benefit of so long a Life, and therefore do exceedingly desire it, Yea though he live a thousand years twice told.  
15. The true Good which should draw the desires of Men after it, doth not consist in Riches, Honours, numerous Offspring, or any thing of that sort: A Man may have all these, and yet be a Stranger to that wherein his chief Good consists, namely Fellowship with God, and living in His Fear and Obedience: For Solomon here supposes a Man to have, beside the former Advantages, A long Life, even a thousand years twice told, and yet to see no good.  
16. Men that have spent a long Life in seeking Happiness in the Earth, will notwithstanding of all former disa●●ointments still apprehend they would find it, if they had longer time to seek it; and yet they are but deluded Fools in so thinking: For if they should live Methusalem's days twice told, and more, they will never see any Good in things worldly, nor can they see Good till they get Christ's Eyesalve, Though he live a thousand years twice told, yet hath he seen no Good.  
17. Though length of days should teach Men Wisdom to prepare for Death and Eternity, yet Men who have it without saving Grace, make a contrary use of it, even to banish the thoughts of Death, in so much, that they who have lived longest, and so are nearest to their Death, are often most forgetful of it, never considering that they are shortly to meet with those who have been early taken away. Therefore doth the Wise Man here put this Question to them, to move them to meditate upon Death, Do not all go to one place?  
18. The consideration of this, That within a little time we shall all meet in one Place, namely the Grave, or the state of the Dead, should keep Men from magnifying themselves for these temporary things wherein they excel others; and when Men account others for the want of these things miserable in comparison of themselves, they forget the Meeting Place, Death, which will equal all: For Solomon gives this for a Reason why Men should not account themselves happy because of these things, or more happy than others who want them: Do not all Go to one place?   

Ver. 7. All the labour of Man is for his mouth, and yet the appetite is not filled.  
8. For what hath the Wise more than the Fool? what hath the Poor that knoweth to walk before the Living?  
SOlomon giveth here some farther Reasons of the misery of the Covetous Worldling, notwithstanding of his long Life, and other Advantages formerly supposed. The Third in order is, Because the end of all the Undertake of such a Man, and the effect of all his pains is very bale, it is for his outward Man only, one part whereof the Mouth, is here p●t for the whole; How can he then be Happy, suppose he have Riches, Honour, Posterity and long Life, seeing he neglects his better part, the Soul, The Fourth is, Because all he hath, doth not Sa isfie his desires; and therefore being still a dissatisfied Man, he must be still in so far a miserable Man, till he take another course for his Happiness. And the Last is, Because the Wisest in the World without saving Knowledge, hath no more, have what he will, that brings him any nearer to true Happiness, than the Fool who hath not that Wisdom: But lest the Poor in the World, hearing so much spoken to prove the Misery of the Covetous Rich Worldling, might account themselves happy, especially if they have any measure of Prudence to walk right among Men (for of saving Wisdom he speaks not; but only of that which teaches how to Walk in an approven way before Men Living in this World) Therefore he puts the question concerning these; What hath the Poor that knoweth how to walk before the Living? Importing that these also if they be destitute of saving Wisdom, and the Fear of the most High, are not the nearer to true Happiness, that they want the Temptations of Riches, Honour, and the like, which others have, nor yet that they have the advantage of humane Wisdom or Prudence, which many that have Riches, Honour, and other things of that sort, want.  
So that the Sum of these Verses, as also of the former, seems to be, That whatever outward Advantages or Excellencies one Man hath above another, whatever Rank or Degree Men be of, whether they love long or not, whether they be Rich or Poor, Honourable or Despised: Wise or Foolish, and so forth, If they be void of saving Knowledge, they are all alike far distant from true Happiness and Satisfaction.  
Hence Learn 1. However some unrenewed Men may seem to have more Pure and Refined Designs than others, 2 King. 10.16. and to be much taken up about things of a higher nature than what relates to their Bodies, Luk. 18.10. Isai. 58.2. yet neither their designs nor pains can reach higher than their outward Man, and Estate in this Word; They cannot be for their Souls, or the true Good thereof: For of all such Men, Solomon saith, All the labour of Man is for his Mouth.  
2. They are strangely deluded who think if they had more of things worldly, their desires would be then satisfied: Till the Soul of Man close with, and rest upon that infinite Soul-satisfying Good, God reconciled to them in Christ, give it never so much of other things, the Appetite will still cry, Give, Give, the consideration whereof should convince Men that they are miserable who seek Satisfaction in these things, wherein it is impossible to find it: For, saith he, The Appetite is not filled.  
3. Though common Wisdom, or humane Prudence may be instrumental in gaining Men great Riches, Honours, and the like, wherein often, Men who have that Wisdom, excel those who want it; yet he that hath most of that sort of Wisdom, being destitute of that which is from Above, remains as far distant from true Happiness, as he that hath least of it. The consideration whereof should make Men long for that excellent Knowledge. Phil. 3.8. and not account any other Wisdom their chief Good: For it is in reference to the attaining of true Happiness that this Question is put, What hath the Wise Man, more than the Fool?  
4. As the Lord dispenses common Gifts variously, as well as Spiritual, giving to some a greater measure of humane Wisdom and Prudence, to whom he gives less Riches than to others: So those who have that sort of Wisdom, without worldly Riches, when they hear much spoken against the Vanity of such Riches, and of the misery of the Covetous, they are ready to pronounce themselves happy; and so to be proud of their poverty: For here is a poor Man supposed to have Wisdom to Walk aright before Men; and yet to put him off the opinion of his being happy without the saving Knowledge of God in Christ, this Question is put concerning him, What hath the Poor that knows how to walk before the Living? to wit, nothing to make him happy, except he know the way of Reconciliation with God, and how to Walk aright before Him, in the Land of the Living.  
5. Though Men be ready to conclude themselves very happy, if they can Walk so before those among whom they live, as nothing can be blamed in their carriage, and so as they may gain their approbation; yet unless they know also how to Walk with and before the Living God, in His Favour, Fear, and Obedience, they are not the nearer to a state of true Happiness: For this Question imports that such Men apprehend themselves very happy, and that is but an apprehension, What hath the Poor that knows how to walk before the Living? to wit, Men Living upon the Earth.   

Ver. 9 Better is the sight of the Eyes, than the wand'ring of the Desire: this is also Vanity and Vexation of Spirit.  
10. That which hath been is named already, and it is known that it is Man: neither may he contend with him that is mightier than he.  
THese words contain several Arguments to dissuade from the immoderate Love, and eager Pursuit of things earthly.  
The First is, That the contented use of what a Man enjoys, were it never so little, is much better for him, than the wandering of the Desire, or (as the Word is) the Walking of his Soul still after more, which is the Covetous Man's Disease; So that by the fight of his Eyes, is meant, The enjoyment of what a Man hath to be seen, or in his possession, as the word is translated before Chap. 3.13. And it is thus expressed to show the short continuance of our earthly Enjoyments, they are but a Sight: And by the wandering of the Desire (as is clear by the like Expressions in Scripture, Jer. 2.20. and 14.10.) is meant the endless Pursuit of the Affections insatiate with what they have, and greedily hunting after more of things earthly.  
The Second which proves the former is, that this, namely the wandering of the Desire, is a course empty of all Satisfaction, as the Word Vanity signifies, and so proves Man vain that should seek Satisfaction in it; and not only so, but in God's Righteous Judgement proves a Tormenting, and eating up of a Man's Spirit, as the word Vexation signifies, ver. 9  
The Third is, That whatever hath been formerly found by any, particularly, whatever the issue and success of their inordinate Desires, and excessive pains for Happiness in the Creatures hath been, It is named already, that is, it is clearly expressed in the words immediately preceding to be Vanity, and Vexation of Spirit; And it is known, that is, it may be clearly known, and is known to all Spiritual Discerners, that it is Man, to whom Vanity is to be imputed, it is Man, one piece of Red-Earth (as his Name signifies) seeking Happiness in another, and get what he will, he is a frail dying Man still: And so this that hath been told, hath been the constant course which God hath kept with Man, according to His eternal Purpose (and there cannot be an instance given to the contrary) that whoever sought Happiness in the Creatures, have meet with Vanity and Vexation of Spirit in so doing.  
The Fourth Reason is, That Man being so frail a Creature may not Contend, it is not safe for him; And he doth so if he seek Happiness where God hath declared he shall not find it; he may not be in contradictory terms with Him, as the word Contend, signifies, or if he will yet essay it, he shall find the Lord Mightier than he, to Oppose, Disappoint and Vex him.  
Hence Learn 1. While Men do not fix their Desires upon Him who is the Desire of Nations, Hag. 2.7. Altogether , Cant. 5.16. And in comparison of whom none in Heaven or Earth is to be desired Ps. 73.25. Their Souls will still roam and wander, like Sheep that have forgotten their resting place, and go from Mountain to Hill, Jer. 50.6. For the disposition of the Covetous Worldling is here set forth by The wandering of the Desire, or (as the Word may be translated) the Journey of the Soul.  
2: As men should look upon all their earthly Enjoyments as transitory, and things whereof they have but a View, as is imported in this, that they are called The sight of the Eyes, so ought they to be content with the Portion which God gives them, and to look upon the same as more for their advantage, and serving more for their encouragement in their Master's service, than if it were greater: For (saith Solomon) Better is the sight of the Eyes than the wandering of the Desire.  
3. The wandering of Man's Desire from one Creature to another for satisfaction, proves all the Creatures to be empty of any thing that can give him true Contentment, and Man himself to be mere Vanity, that should persist in that vain pursuit: For in both these respects, this sentence may be applied to The wandering of the Desire, this also is Vanity.  
4. If after clear warning, and frequent disappointment of desired Contentment in things earthly, Men will still follow their own vain courses, they shall find the result to be, not only more Disappointment, but Torment and Eating of their Spirits here, when God awakes their Conscience, and if they Repent not, a Worm that never dies, to eat up their Spirits eternally: For it is the Lord that passes this Sentence, The wandering of the Desire is both Vanity and Vexation of Spirit.  
5. Both the constant experience of all bypast Ages, and the clear Light of the Word of God, hath proven this Truth, that the pursuit of Happiness in the Earth proves Vanity and Vexation of Spirit to the Pursuer; So that none can give an Instance to the contrary: And this should dissuade Men from that way. For as another consideration for that effect Solomon saith, That which hath been (to wit hitherto in all Ages the result of such vain courses) is named already, that is, it is called by the Spirit of the Lord, by that name formerly expressed, Vanity and Vexation of Spirit.  
6. Whatever is spoken of the Vanity of the Creatures in order to Man's Happiness, is not so much to be attributed to them, seeing they are all good, and sufficient for the ends to which they are appointed, and do groan that they should be subjected by Man to Vanity; As it is to be attributed to vain Man: It is not the Creatures fault that they disappoint Man of satisfaction, seeing they were not appointed to terminat his desires, or to satisfy him, but to lead him to his Creator, nor is it their fault that they prove Vexation to him, but his that vexes himself in seeking what they are not able, nor were ever appointed to give: And so all is to be fathered upon vain Man, It is known to be Man.  
7. While Men seek Happiness in things beside God, they do but Contend with Him, or (as the Word signifies) they enter in Judgement with Him, as if they would pass sentence contrary to His Decree and revealed Mind in His Word, which is, That Creatures are empty of Satisfaction, that Man is vain to seek it in them, and that the Lord Himself is the only satisfying Portion of His People, Neither may he Contend with Him.  
8. If man considered what his Name signifies, to wit, Adam a piece of the Earth, that was taken out of it, and must go to it, and that all his Enjoyments cannot change him, but still he must be Adam, a Frail dying piece of red Clay, it would make him afraid to enter the lists with, or take up a suit of Law (as the word Contend, signifies) against his Maker, about the way of attaining to Happiness; For there may be safely conceived a consideration held forth in his Name, to dissuade him from that course, which is a Contending with God. It is known to be Man, neither may he contend with him, etc.  
9 Who ever walk contrary to the Lord shall find him Stronger than they, to blast their Courses, and destroy themselves, except they submit in time, and follow his way: Neither may be Contend with Him that is Mightier than he.   

Ver. 11. Seeing there be many things that increase Vanity, what is man the better?  
12. For who knows what is good for man in this life, all the days of his vain Life, which be spendeth as a shadow? For who can tell a man what shall be after him under the Sun?  
IN these words Solomon doth First resume his former purpose, while he saith,  there be many things that increase Vanity, the meaning is, seeing there are so many vain Courses, that naturally Men take for attaining to Happiness in the Earth, and so many just Dispensations of God, whereby he disappoints them, as hath been shown in the former purpose.  
And Next, He draws several inferences therefrom, which may alienat Mens Hearts from things Earthly; And these he holds forth in three Questions. The First is, What is man the better? The meaning whereof is, he is not the nearer to his Happiness, for the Question hath the force of a Negation, yea it imports that he is much the worse, and much farther from his Happiness, than if he had never attempted to seek it in these Courses. The Second is, Who knows what is good for Man in this Life? etc. Which imports not only that Man is uncertain what Condition in the World, whether to be Rich or Poor, to be in Honour or Obscurity, makes most for the satisfaction of the Mind which he aims at; But mainly that there is not one of the Children of Men, till he get Eye salve from Christ, that can Know or inform another, wherein the true Good (which is only in Fellowship with God) doth consist; far less how to attain unto it. And to this he subjoins such a Description of Man's Life from the brevity and incertainty of it, as may teach him not to seek Happiness in things on Earth. The Third is, Who can tell him what shall be after him? The meaning whereof is, that not only future Events, which may befall a Man before he depart this Life, are hid from him, or others that might inform him, so that his Happiness cannot be here: But mainly that none can inform a Man how these things upon which he spends his Body, Spirit, and time, shall be employed after him, whether his lawful Heirs or Strangers shall possess them, whether they shall be employed well or not, by either. Which consideration though it be true also in Reference to the Godly, yet it is only a Vexation to them who know not of a better Life, and who place much of their Happiness in perpetuating their own Fame, and securing great things to their Successors.  
Hence Learn. 1. As they who have a calling to deliver the Mind of God to his Church, aught to propose some certain scope to themselves, to which they should make all that they deliver subservient, so it is not in vain for them after proof and clearing thereof, to resume and repeat the same, especially when they are therefrom to draw some practical uses, which may be profitable for their Hearers: For, Solomon who is a Precedent for our ordinary way of Preaching, having in the entry proposed this for one main part of his Scope in this Book, to prove all created Things, and humane Courses about them vain and insufficient for bringing Man to true Happiness, he doth here, as in several other places of this Book, recapitulat and repeat the same, and draw several Uses from it,  there are so many things that increase Vanity, what is man the better. etc.  
2. Till men be set upon the new and living way of true Felicity, which is the study of Reconciliation with God through the Blood of Christ Heb. 10.19, 20. their Sin and Misery is still upon the growing hand, the more they multiply their Courses for Happiness, the more Sinful and Miserable do they render themselves, if they seek it not where it is be found, as is imported in this first Question drawn from the former purpose here resumed,  there are so many things that increase Vanity, what is Man the better? i.e. he is much the worse.  
3. Though fallen Man by all his pains about things Earthly, can come nothing nearer his lost Happiness, but on the contrary is still put to a greater and greater distance from it, yet is he very unwilling to cast up his Account, and consider what Advantage, or lose he hath by his pains, he must be put to this by the word and Messengers of God: For this Question imports that he is nothing the better, but much the worse of the many vain Courses he takes for Happiness, and that he cannot condescend upon his Advantage, though he apprehend it to be very great,  there are so many things that increase Vanity, what is Man the better?  
4. Men without renewing Grace, are not only unable to attain unto any thing that is truly good for them, by all their Pains, but they are also Blind and cannot see that Good, till they get Eyesalve which is vouchsafed but upon a very few: For this Question is put concerning all men in nature, Who (of them) knows what is good for Man in this Life?  
5. The Cause why Men are not the Better of their Pains for Happiness, is their Ignorance of the nature of that true Good which is attainable in this Life, consisting only in Obedience to God's Commands, and submission to his Correction Lam. 3.26.27. in Praising of him for his Goodness Psal. 92, 1. And so enjoying fellowship with him Psal. 73.26. and the like, what wonder then men know not what is their Good in the other Life? For this Question may be looked upon as containing the Reason of that which is imported in the former, that Man is nothing the Better by the vain Courses he takes for Happiness, For who knows what is good for Man in this Life. etc.  
6. That only is to be esteemed truly Good for a Man in this Life, which can continue with him, and may be Enjoyed by him all the Days of his Life, whether he be in adversity, or prosperity; And that is only to be in Favour with God, the proofs whereof his Favourites may promise to themselves shall follow them all their days Psal. 23.6. For it is clearly imported here, that if Man know not what is Good for him All the days of his Life, he doth not know what is truly Good for him in this Life at all. Who knows what is Good for a Man in this Life all the days of his Life?  
7. Man's natural Life, and duration here is extremely Vain, being so short and uncertain, much like a Shadow, that is nothing but Darkness, and never continues in one posture, but soon changes and soon evanishes, which ought to be often considered as a mean to draw Man's heart from seeking Happiness here, and move him to provide for a better Life: For, so is his Life and time here set forth, a Vain Life, and Days which he spends as a Shadow.  
8. As Men whose Hearts are wedded to things Earthly, before they seek any other Happiness than what the Earth can afford, they will place it in providing for these they are to leave behind them, or in keeping up their own Memory among Men after themselves are gone; So the Lord hath wisely hid from all of them the knowledge of future Events concerning these things, wherein they might observe his Mercy toward them. For if they should know things to go well after them, and better than in their own time, they would but vex themselves the more, to think that they cannot stay with them, or if they should know them to be worse, they would but vex themselves with thinking upon the condition of those whom they are to leave behind them: Therefore even this should be esteemed a Mercy, and should wean Man's Heart from this World as his Portion, in that he knows not how things shall go after himself is gone. Who can tell him what shall be after him?  
9 It is fit for awakening the Consciences of Men, to pose them with pertinent and rational Question, including an Answer in their Bosom, which readily Natures light itself, or common Reason will suggest to men's minds: For so doth Solomon Catechise the vain Worldling, seeking his Happiness in the Earth, by these three Questions, What is Man the better? Who knows what is good for him? Who can tell him what shall be after him?    

CHAP. VII.  

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

CHAP. VII.  Ver. 1. A good name is better than precious Ointment: and the day of Death than the Day of ones Birth. 
THE main scope of the Preacher in this Chapter being to discover more of the way to true Happiness and Contentment, and to point out some Remedies of these Vexations incident to Men in this Life, That all may be in Love with the Directions he is to give for these Ends, he doth First commend a Good Name, as that which is only attained by these who walk in the way afterward pointed out.  
And Next he commends the Death of such as desirable also. This Good Name here commended, is not Credit among the Men of the World, which is founded upon outward Excellencies, Riches, Honour, and the like; the Vanity whereof hath been formerly manifested, and whereof those that are truly Blest are often deprived: But it is an esteem with God, founded upon his free Favour; for so a good Name is explained by another Expression in a place parallel to this in this Preachers Writings, Prov. 21.1. Where loving Favour, which signifies the free good Will of God, is put as Exegetick of a good Name: And this carries along with it a deserved esteem in the minds of Spiritual Discerners, founded upon God's Grace, evidenced in a Holy Life; so that the Good Name here commended, is that only which those have who are Christians indeed, or the Anointed one's of the Lord, who are Perfumed with the Graces of his Spirit, appearing in their Humility, Patience, Heavenly Wisdom, and other Exercises after mentioned: And this he commends as better than the most Precious things in the World, wherein worldly Men seek their Happiness, of which one of the sweetest and most useful, is here named for the rest: And so in effect he commends Piety by commending the Sign, or temporary reward of it; and that in these terms which may be most taking with those who are most taken up with things worldly; among which Credit, or a Name is one of the chief.  
Next, He commends The day of Death, namely the Death of such an one as is thus in esteem with God, and deserves esteem among men, as far to be preferred to the Day of ones Birth: He mentions not the Reasons of this preference, supposing the Advantages that the Godly have by the one, and the Disadvantages that all have by the other, to be easily condescended upon, some whereof are touched in the Doctrines.  
Hence Learn 1. This Heavenly Policy is necessary in a Minister of Christ, who would engage men's Hearts to fall in Love with the way to true Happiness, to commend what is to be found in that way, under the Names of these things which Carnal men are most in Love with: And this may be safely done, seeing what ever it be that any are in Love with, the same may be truly found in Fellowship with God. If it be Riches men seek, in him and his Fellowship they may find Durable Riches and Righteousness, Prov. 8.18. If Pleasure, they may Drink of the River of his Pleasures, Psal. 36.8. And if it be Credit, they may have A Name better than Ointment: For so doth Solomon here commend the way of Holiness, by commending the temporary Reward of it, under the name of that which naturally Men most affect, A good Name is better than, etc.  
2. Although all that take themselves to the way of Holiness, may expect Reproach, and Disgrace for their so doing from the profane World, 1 Pet. 4.4. Yet they may be sure of a Name and Esteem with God, and with such as are truly Wise: For Solomon here commends a Good Name, as that which all shall have who take them to the way pointed out afterward, A good Name is better than, etc.  
3. Although the Godly should die to their worldly Credit, and not haunt after vain Glory, Gal. 5.26. Yet such a Name, or Esteem, even among Men, as is obtained by evidencing the Graces of God, Heb. 11.2. By an humble and holy Walking; and such as may keep them in Capacity to do Service to God, and Good to Others, Prov. 22.4. May be desired and sought after, for such a Name is here commended as desirable, A good Name is better than, etc.  
4. To have such a Name or Esteem with God, and to have his Grace so lively in our Hearts, as we may be refreshful to Others, and fitted for Healing of their Wounds and Distempers, is a Case more to be prized and sought after, than the most Precious things in the World; such a Name will never rot, though the Savour of it may be held in for a time, it will still break through the thickest cloud of Calumnies and Reproaches: For this comparative way of commending a good Name by preferring it to Precious Ointment, imports it to have a resemblance thereunto, in respect of the Fragrancy, and Medicinal Virtue thereof; and to have something above it, which is mainly the perpetuity of it. A good Name is better than precious Ointment.  
5. A good Name, or esteem among men, is not to be sought so much for what ourselves have by it, as because it makes us Savoury and Refreshful to others; and particularly, because it makes us the more fit for healing of their Spiritual Distempers, as is imported in Solomon's preferring it to Precious Ointment, which must be taken in reference to the proportional effects of both; A good Name is better than precious Ointment.  
6. Only those have a Good Name (deservedly so called) who forsake these courses which the men of this World think their Credit to follow, and who take themselves to these Exercises, which others would think a Disgrace: All others are base, and deservedly esteemed so, Psal. 15.4: For having pressed the undervaluing of these things which Worldlings do alone magnify, as long Life, Riches and the like: And being to press these Exercises which they undervalue, he commends here a good Name, supposing the same to be only attainable by those who forsake the one, and take them to the other, A good Name is better than precious Ointment.  
7. It is a greater Sin to blast the Reputation of the Godly, and so by Slanders and Reproaches to incapacitate them to do farther Service to the Lord, or good to others, than to destroy or man the most precious things they have in the World beside; for, A good Name is better than precious Ointment; which is put for their precious things.  
8. They have not the exercise of their Senses, to whom the fame of the Godly, the good Report of their Heavenly Graces and Virtues, is not savoury and refreshful: They prove themselves base, who delight not to hear their Graces commended. their Virtues praised for the praise of the Giver, and provoking of others to imitation of them. For a good Name, (which may be taken actively, for the Fame, and good Report of the Godly which comes abroad to others) is better (or more useful for them in a Spiritual sense than precious Ointment.  
9 The day of the Godlies' Death, is in many respects preferable to the day of ones Birth, whether their own or others: For at the day of their Death, their Victory over their Spiritual Enemies is completed, 1 Cor. 15 55.57. Their Souls made perfect in Holiness, Heb. 12.23. Their Miseries and Griefs are ended. Rev. 21.4. And their never ending Rest and Blessedness in the immediate enjoyment of God is then begun, Isa. 57.2. While as men's Birth is their entry into the valley of Tears, Job. 14.1. the beginning of their Combat with their Spiritual Enemies, and their Peregrination from the Lord, 2 Cor. 5.6. The consideration whereof should make Death, welcome to the Godly, when it comes, and may comfort Men against the Death of their Friends, or Children dying in the Lord, For (saith he) The day of Death is better than the day of ones Birth.  
10. That which worldly Men value most, and yet never obtain, that same the Godly finds in a more excellent kind, in the way of Holiness, which the others abhor; and that which is most terrible to the wicked is made sweet and desirable to the Godly, for a Name is that which Worldlings exceedingly long for, and never get, in the sense wherein it is here commended; And Death is that which is most terrible to them, and yet the Preacher supposes here that the Godly have the Name better than precious Ointment, and that their Death is sweet and better than the day of his Birth.   
Ver. 2. It is better to go to the house of Mourning, than to go to the house of Feasting: for that is the end of all men, and the living will lay it to his heart. 
SOlomon having commended Death, as preferable to one's Birth, he comes now to direct all, how to make timous preparation for Death. And for this end he commends the frequenting of these occasions, and Societies, where Men are minded of Death, particularly the House of Mourning, whereby is meant any place or object that occasions Mourning, especially the house where one is Dying, or hath been lately Dead: And where the Friends, or those of near Relation, are supposed to be left behind sad hearted; And prefers the going thither, to the frequenting of solemn Feasts, such as use to be about the times of Birth, or Marriage.  
And he proves the preference by two Reasons, The First is, that Death whereof Men may be minded by going to the House of Mourning, is the end of all Men, not of men's Being simply, but of their natural temporal Being; And therefore Men should use all means to prepare for it. The Second is, That the frequenting of such Societies, cannot but in Reason make Living Men, unless they be in a spiritual sense, Dead and senseless, lay to their own Hearts, or take to their serious consideration (as the expression imports) that that will be their own case next, to leave others Mourning behind them.  
Hence Learn. 1. Mourning for the Death of Friends is very consistent with true Piety, providing always it be in moderation, mixed with submission to God, and comfort drawn from the Faith of the Resurrection. 1 Thes; 4.13. Yea it is a necessary Duty thereby to testify our natural and Christian Affection to our Relations, and sense of our Sin either in Idolising them, neglecting Duty to them, or not making good use of them while we had them, which calls the best to Mourn, when their Friends are removed by Death. For it is supposed here, that the House where there is any lately Dead, is a House of Mourning.  
2. Men that are exercised even with outward Crosses, should not be, left alone to Mourn, particularly such as are exercised with the Death of their ●ear Relations or Friends, their Society should be sought after by others, for the comfort of the Mourners, and edification of those who visit them, that they may be minded of their own Death, and of the Death of their Friends, that they may shortly be in the case of Mourners, or may leave others Mourning for them: For it is here supposed also, that it is a Duty to go the House Mourning.  
3. It is not prejudicial to the true Comfort and Joy of a Christian, to be frequently minding Death; nor should he that would have true Cheerfulness decline the thoughts thereof, as melancholious and prejudicial to his natural health, as Atheists and Epicures do, 1 Cor. 15.32.33. but should use all means to entertain them, as promoving spiritual Joy, when the suitable Comfort against Death is applied: For Solomon who hath pressed frequently the cheerful use of allowed Comforts, commends here the use of such means as may keep Men mindful of Death, It is better to go to the House of mourning.  
4. Though Feasting, which is the liberal and cheerful use of variety of the good Creatures of God, for entertaining mutual love among several persons, and provoking one another to rejoice in God, upon occasion of Benefits received from Him, be of itself, and in the season thereof Lawful, and a spiritual mind may at such an occasion have many profitable and heavenly Considerations suggested to it, provoking it to Admire and Praise the Lord's Bounty and Liberality, Ps. 104.15. 16. His Providence in bringing such variety of Creatures to men's hand, Ps. 104.15 to Praise Christ for purchasing liberty to use these Creatures, which sometimes were unlawful to be used, 1 Cor. 10.27. and especially by occasion of these outward Dainties to be minded of the spiritual Dainties that Faith can feed upon in the mean time, Luk. 14.15. Yet so prone are the best at such occasions to forget God the Giver, while they are liberally using His Gifts, Deut. 8.10.11. to forget the affliction of others that are in misery, Amos 6.3.6. to speak rashly or indecently of God, or others, Job 1.5. to contemn threatened Judgements, and put the evil day far off, Isa. 22.13. that when it is in a Christians option, To go to the House of mourning, or to the House of Feasting, he should prefer the First Voyage to the Last, It is better to go to the House of Mourning, than to the House of Feasting.  
5. As there is no Man of whatsoever rank or condition in the World exeemed from Death, which will put an end to all his earthly Pleasures and Enjoyments, so the consideration of the certainty hereof, should move Men to frequent these occasions and societies, whereby they may be minded of it, and stirred up to prepare for it: For this is an Argument for going to the House of Mourning, rather than to the House of Feasting: For this is the end of all Men.  
6 No Man that is wise will put off the thoughts of Death, till he be a dying Man, but while he is living and hath Health and Strength, he will lay it to heart and prepare for it: For Solomon speaks of minding Death, as a thing so equitable and suitable for Men, that none Living, who hath the use of Reason can neglect it, and as if he were but a dead Man while he lives, who doth not mind Death seriously, and prepare for it.  
7. Death is not rightly minded till the thoughts thereof be fastened to a Man's heart, that go whether he will, or be doing what he will, he may never altogether lose (at least) the impression which the sanctified consideration of his Death hath put upon his heart: For so the word signifies, The Living will lay it (or fasten it) upon his Heart, or give his Heart up to it.   

Ver. 3. Sorrow is better than Laughter, for by the sadness of the Countenance, the Heart is made better.  
4. The Heart of the Wise is in the House of Mourning, but the Heart of Fools is in the House of Mirth.  
SOlomon having commended the serious Consideration of Death, he doth now commend that Frame of Spirit, which the sanctified consideration thereof works the Hearts of the Godly unto, as a step nearer to that true Joy and Peace, wherein Man's Happiness here doth consist; And this is that sober, composed, and tender temper of Heart, stamped with Godly Grief for Sin, here called Sorrow, under which also may be comprehended moderate Grief, even for worldly Crosses, which being sanctified is turned into Godly Sorrow for Sin, This Sorrow (saith he) is better than Laughter, whereby he means all that Carnal Mirth and Joy which Men use to express by Laughter, or such like light carriage, especially at their Merry meetings with others.  
And that this Sorrow is to be preferred to Carnal Joy, he proves by Reasons. 1. Because by the sadness of the Countenance (whereby he means the grave, humble, and sober Deportment of the whole outward Man, which is the Result of Godly Sorrow within) the Heart is made better, i. e. It is wrought to a more mortified Frame, and prepared for spiritual Peace; and consequently the Hearts of others may also be bettered by it, ver. 3. 2. Because it is the disposition of them who are endued with that Saving Wisdom which is from Above, to have their Hearts much taken up with such Objects, and conversant in such places (whether their Bodies be there or not) as serve to increase and cherish an humble and sympathising Frame of Spirit: And upon the contrary, the Fool, or the wicked Man, who hath ordinarily this Name in Solomon's writings, even when he is restrained from the occasions or places of Carnal Mirth, His Heart is still in them.  
Hence Learn 1. When the Lord sanctifies the thoughts of Death to Men, Godly Sorrow will be wrought, or promoved in the Heart, as the Result and effect of these thoughts, they will grieve, not because they must go through Death, but because they have done the Lord so little honour, and are so unable to do him more before they die, and because they find themselves so defective in preparing for Death: For supposing this Frame to be the Result of these Considerations, which may be had in the House of Mourning, and by laying Death to Heart, he here commends it, Sorrow is better than Laughter.  
2. However they that are Strangers to Godly Sorrow, esteem the exercise of it comfortless and unprofitable. Mal. 3.14. yet according to the Truth of God, and the experience of his Saints, it is much to be preferred to the Carnal Mirth of the World, because it makes way for true and solid Consolation, Isa. 61.3. it hath Joy and Peace intermixed with it. 1 Pet. 1.6. and always ends in spiritual Joy and Praise, Ps. 126.5. whereas on the contrary, Carnal Mirth hath always, if the Conscience be awake, a mixture of Sorrow, and always ends in heaviness, Prov. 14.13. Therefore, saith Solomon (speaking doubtless his own experience) at the direction of the Spirit of the Lord, Sorrow is better than Laughter.  
3. The entertaining of a mournful Frame of Spirit for Sin, and sympathising with others in Affliction, is a special mean of attaining to that Happiness, which is to be had in this Life, and to guard the Heart against these Vexations which eat up the Spirits of Men: So that Strangers to Godly Sorrow, must needs be Strangers to their own Blessedness: For Solomon pointing out some Remedies, of these sinful Distempers which more men's Happiness, commends this as one, Sorrow is better than Laughter.  
4. Godly Sorrow is not a sudden motion, or flash, that evanishes, leaving no effect upon the person that hath it, but is a Frame that abides, and affects the Heart; So that it appears in the outward carriage, and so becomes visible in the effects thereof, which are not a sullen and austere behaviour, or retirement from lawful Society, these being rather the effects of natural Distempers, such as Melancholy, excess of worldly Grief, etc. than of Godly Sorrow, but a sober Grave modest Behaviour, and composing of the outward Man: For Solomon commending Godly Sorrow from the effects thereof, supposes that it will compose the outward Man to a modest and sober Deportment, By the sadness of the Countenance, etc.  
5. That soft walking and humble deportment, which flows from Godly Sorrow, or a tender Frame of Spirit within, hath influence back again upon the Heart, to increase a good Frame and make it better, it being blest with Peace and Comfort, Isa. 57.18, 19 and increase of every Grace, Jam. 4.6. For (saith he) By the sadness of the Countenance the Heart is made better.  
6. Levity in the outward Carriage, as it flows often from the want of Humility, and the exercise of Godly Sorrow, so it makes the Heart much worse, casting it open to many Temptations, making it more confused, less peaceable and familiar with God, and so more unfit for every Duty: As is imported by the contrary of this, if by the sadness of the Countenance, the Heart be made better, than by the Levity or Inconstancy of the Countenance, or outward Behaviour, the Heart is made worse.  
7. As Saving Wisdom teaches Christians to be Sincere, and not like wicked Hypocrites, Ps. 55 21. and to bring their Hearts with them, when they go to the House of Mourning, to signify their sympathy with, and desire to comfort the Mourners there: So when these endued with it, are necessarily detained from the Company of Afflicted Ones, their Hearts will be with them, sympathising with, and supplicating for them; And this even when the Lord's Dispensations with themselves afford them matter of Rejoicing, see 2 Sam. 11.11. For Solomon speaks of this as the ordinary Frame and Temper of the Godly Man, or one endued with the Wisdom that is from Above, whatever his own case be, and whether he be with the Mourners or not, The Heart of the Wise is in the House of Mourning.  
8. Even when wicked Men may be detained in God's Providence, by some external Restraint, from their sinful Pleasures and Companions, as when they are by the Hand of God upon their Body or Spirit, put out of a capacity of taking their Carnal mirth, their Hearts are still with their Idol Carnal Pleasure, and they are approving of others and counting them Happy who have that Pleasure: For this doth still agree to a wicked Man sold to his Carnal Pleasures, as his ordinary disposition, and that which proves him a Fool, void of Saving Knowledge, even though he were in a Prison, or upon the Bed of Sickness, The Heart of Fools is in the House of Mirth.   

Ver. 5. It is better to hear the Rebuke of the Wise, than for a Man to hear the Song of Fools.  
6. For as the crackling of thorns under a Pot: so is the laughter of a Fool: This also is Vanity.  
IN the third place Solomon commends patiented submission to the Reproofs of the Wise, whether public Ministers, or private Christians, who have Wisdom and Calling from God to discover the nature, Hazard, and Remedy of men's Sinfulness, and this is also to be taken as another mean of bringing Men to their true Happiness and contentment: The Hearing of these Reproofs he saith, is better than the hearing of the Song of Fools: By the Song of Fools is meant, not only Ungodly men's Glorying in their Sinful Courses, but also, and mainly, according to the Scope, their Flatteries and applauding of others in their Sins. Next, He giveth a Reason why the severest Rebukes of Wise and Serious Men, should be more acceptable than Wicked men's Flattering Approbations, because all the Joy that Wicked Men have in their way, and consequently in their Flattering, or being Flattered by others, is of very short continuance: And this he Illustrats by the similitude of Thorns blazing and making a noise for a little, and soon ending in smoke, upon which he passeth Censure, that for Men to Rejoice in Sin, to Flatter others therein, or to be taken with the applause or Flattery of others, This also is Vanity.  
Hence Learn. 1. The best of Men are not above the necessity of Reproofs, all being subject to manifold sailings Jam. 3.2. and ready to sleep securely in their Sins, except by some wise Reprover they be alarmed. 2 Sam. 12.5. For, while he commends unto all submission to Rebukes, he supposes none above the necessity of them, It is better to hear the Rebuke of the Wise. etc.  
2. Men are so in love with their Idols before they be wakened and reclaimed, that they have within them much opposition to Rebukes, and discoveries of the evil of their Ways, and cannot prise these as sweet and beneficial to them, as they will do after they are wakened: Even what men's own Consciences will Rebuke them for, they will not willingly admit of Reproofs for it from others, but are in hazard to like better the Flatteries, and Applause of others soothing them in their Sins, than wholesome and sharp Rebukes. Therefore the Spirit of the Lord sees it necessary to commend these as much to be preferred to the sweetest Flatteries, It is better to hear the Rebuke of the Wise, than the song of Fools.  
3. There is much need of Wisdom in a Reprover (if so be he would expect acceptance and success as a reward) for discerning the Season, the manner of Reproving, and especially the temper of the persons to be Reproved, that he may change his Voice (as Paul speaks Gal. 4.20) or frame his strain accordingly; that he may neither Rebuke without cause, nor so as to irritate the party justly Rebuked, nor for fear of displeasing any, conceal his just Indignation at their Sins. For the Reproof which is here commended to be submitted unto, is the Rebuke of the Wise.  
4. As Men desire to be truly Happy, and have true peace and contentment of Spirit, they must submit to the sharpest Rebukes of the Wise, and look upon the same, as a mean of promoving their Happiness, the main end of them being to discover to Men, and reclaim them from these Sins which mar their peace and Happiness; For in order to the attaining of true peace and Happiness, is this commended, It is better to hear the Rebuke of the Wise.  
5. As it is the mark of one void of the saving knowledge of God (who is the Fool indeed) to Glory in his Sin, and especially to delight in Flattering others, and singing them a sleep in their Sins; so those that are in love with their Lusts, are much ravished and delighted with the Flatteries and Applause of other Sinners: For men's carnal Mirth, and particularly their Flattering of others in Sin, is here called The song of Fools, because it uses to be sweet, both to the Flattering and the Flattered Fool.  
6. We are not to esteem of the speeches of others, according as they are pleasant unto our corrupt nature, to which nothing is sweet, but what gratifies some Lust, but according as they may be truly profitable, and conducing for our Happiness, though they be never so contrary to our corrupt inclination, and esteem that the best strain for us: For it is better to hear the Rebuke of the Wise, than the Song of the Fools.  
7. As carnal mirth is of very short continuance, and ends in woe: so it concerns Christ's Ministers to study the most effectual way of representing the same to men, and with all how little pleasure a Gracious heart can have in it, as is imported in the similitude Solomon makes use of here, As the crackling of Thorns under a Pot, so is the laughter of Fools.  
8. It is a great Vanity for men to Glory in that which is their Shame, namely their Sin, or to be delighted with that which so soon evanishes, and hath so black an end: For Solomon speaking mainly of Sinners delight in Flattering or being Flattered by others, he saith This is also Vanity.   

Ver. 7. Surely oppression maketh a wise man mad: and a gift destroyeth the heart.  
8. Better is the end of a thing than the beginning thereof: and the Patient in Spirit is better than the Proud in Spirit.  
IN the fourth place he commmends patience under the many grievous Injuries that the Godly are obnoxious to in the World, as a remedy of that Vexation of Spirit which mars their true contentment. And for this end he doth First show what effect Oppression hath ordinarily even upon the best of Men, viz. It works so upon their Corruption, that they are often in such Distempers of fretting and Grief, as they seem to be beside themselves.  
Next, He discovers the cause of Oppression in men's corrupt nature, to be Covetousness, they love, and receive Gifts or Bribes, whereby it appears that it is Oppression in Judgement. Seats, and Courts of Justice, that he hath mainly an Eye upon: And these Bribes destroy their Hearts, blind their Judgements, and corrupt or sway their Affection from Equity; And this may be looked upon as held forth for a ground of Patience under Oppression, which hath so sinful a Root, And so cannot but be displeasing to God, and consequently punished by him in due time,  
Thirdly, He holds forth two comfortable considerations for composing of the Spirits of the Oppressed: And working them to Patience under their Lot. The 1. Is from the ●ssue of their Oppression, which will be sweet, though the beginning thereof be hard: For this expression, Better is the End of a thing than the Beginning etc. Is not to be understood of all things generally, seeing it is clear there are many things whose end is worse than their beginning, as Oppression itself to the Oppressor, Apostasy from the truth 2 Pet, 2, 20. And the like: But it is to be restricted to the Trials of the Godly here spoken of The 2. 1●, That Patience (or as the word signifies to be long Breathed, and hold on in the way of God, notwithstanding of many sufferings) proves one to be in a Better Condition i. e. more lovely and acceptable to God, than the Proud or lifted up in Spirit, by whom we may understand either the proud Oppressor, or the fretting impatient Oppressed: And this comparison is not to be understood as if Pride of Spirit had any good in it, but because the Proud are often in a good Condition, in the World's esteem. And it is ordinary in Scripture to compare one thing with another in that quality which is only in the subject, in the Opinion of the World, see Psal. 118.8.  
Hence Learn. 1. True Wisdom cannot teach men to evite Injuries and Oppression in the World, but rather the more men have of it, and the Wiser their Courses be in order to their true Happiness, the greater often are their Oppressions: For Solomon supposes here, that the Wise man (who according to the Spirits Language in this Book, is the Godly man or the person that is endued with saving Wisdom) is often under grievous Oppression, while he saith, Surely Oppression makes a Wise Man Mad.  
2. So imperfect is the Grace of Patience in the Best, And so little do they consider the grounds of Submission and Comfort which might compose their Spirits, that they are ready thorough Oppression and Injuries from Men to be in such Distempers as if they were beside themselves, by Fretting at such Dispensations Jer. 15.10. or questioning the Lords love because of them Judg. 6.13. venting their carnal passion and fury against Instruments. Luk. 9.54. and wearying of their Life, Jona. 4.3. And which is worst of all by running to some sinful Course for their ease. 1 Sam. 21.13. For Solomon speaks of this effect of Oppression as very ordinary, even in the best, Surely Opression makes a Wise man Mad.  
3. They that would discover the Sinful Distempers of People, especially under Affliction, so as they may heal the same, must speak of them with compassion, and as incident to the best of Men, and such as themselves would readily be guilty of, if they were in the case of the Afflicted: Lest people think themselves looked upon as matchless for their miscarriage, or look upon those that discover the Same, as Strangers to the feeling of the power of the Temptations and Trials they are under: For Solomon here, being about to heal a fretting passionate Spirit under Oppression, he speaks of it as very incident to all oppressed people, and with pity and regrate, seems to discover this evil, as if he had Experience both of Oppression, and Distemper of Spirit under it in his own person, Surely Oppression makes a Wise man Mad.  
4. Oppressors have much to give account for to the great Judge of all, they must reckon not only for spoiling Men of their Goods, abusing their persons, and the like, but for oppressing their very Spirits, and spoiling them of their wit and Reason: For Oppression makes a Wise man Mad.  
5, Though wicked Oppressors pretend Equity and Justice together with the defence of the Commonwealth, and maintenance of their own just greatness, and the grounds of their Oppressing Practices; Yet Covetousness or love of Gain, is often the true cause thereof: For it is here imported that their taking of a Gift is the cause of their Oppressing Sentences, and executing of them, while this is subjoined to the former, a Gift destroys the Heart.  
6. Covetousness Destroys the Heart of them that are under the power of it, it blinds their understanding, that they cannot see the evil of any thing that makes for their gain Exod. 23.8. sways their heart to receive Bribes, which being received, they think themseles obliged to gratify the Giver, by perverting of Justice in his favours; So that the Receiver can be no more cordial for Equity, than if he had not an Heart at all, and at last as to the consequence and effects of that Sin, it draws destruction upon the Soul, in all which respects, a Gift destroys the Heart.  
7. Oppression is often committed in Judgement Seats, and under Colour of Law: And when it is so the Oppression is double, and from two parties at once, from One, who spoils the Oppressed of, or detains from them their own, of whom they do complain, and from the Other, the Judge who takes the Gift, which possibly is a part of the Oppressed's Goods, for this taking of a Gift supposes a party challenged for that which is in substance oppression, and the Judge increasing the Oppression by satisfying the Oppressor for his Gift, a Gift destroys the Heart.  
8. It serves to quiet the Spirits of the Oppressed to consider that their Oppressions flow from Covetousness, not that the Sin of Oppressors, should be comfort to the Oppressed; But in so far as they by their Sin make themselves detestable to God, and so hasten their own Judgement, and the Oppresseds delivery. For this may be looked upon as one consideration serving to compose the Spirits of them who are, in a sort, Mad with Oppression, even this that the cause of it in the Oppressor is a Gift destroying the Heart.  
9 As the Oppressions and Sufferings of the Godly are but short (for they are spoken of here as if they had but a beginning and an ending) And the end and outgate is certain and sweet; So the consideration of the certainty and sweetness thereof, may compense all the present Bitterness of their Oppression, for this is another consideration to quiet their Hearts, The end is better than the beginning.  
10. A Patiented frame of Spirit under Oppression, whereby people submit to the Lords Dispensations, and continue at their Duty in hope of a sweet outgate, is that which God calls his oppressed People to Labour for, as the remedy of these Distempers which are ready to break their Spirits: For, Solomon teaches the remedy of these, by commending this frame: Better is the patiented in Spirit, than the Proud in Spirit.  
11. men's Pride is another cause of their Oppression, a too lofty esteem of themselves, makes them malcontent with their measure, which is Covetousness, and that makes them turn Oppressors, therefore he gives the Oppressor the Title of Proud, while he saith, Better is the patiented in Spirit, than the Proud in Spirit.  
12. The Patient Oppressed is in a more desirable, and happy Condition, than the Proud Oppressor, the one hath the Lord's favour and approbation, who will plead his cause, and support him under his Burden, and give him a sweet outgate: The other is under his Wrath, and must shortly compear before him, to receive his deserved punishment: For saith Solomon, The Patient in Spirit, is better than the Proud in Spirit.  
13. As it is the Pride of men's Hearts, which makes them impatient under Oppression: So the humble and patiented Submitter, is in a far more sweet and comfortable condition, even under his Oppression, than the Proud Repiner: For these words may be also taken as comparing the Patiented Sufferer with the Proud Repiner, and preferring the condition of the one to the other: The Patient in Spirit is better than the Proud in Spirit.   

Ver. 9 Be not Hasty in thy Spirit to be Angry: for Anger resteth in the Bosom of Fools:  
10. Say not thou what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.  
HE doth farther press the exercise of the Grace of Patience under Oppressions and Injuries from the World; and this he doth in two dissuasives, whereof each is confirmed lay a Reason. The First is, Be not hasty in thy Spirit to be angry, whereby he doth not dissuade from that just Indignation which Christians may have against God's dishonour, Eph. 4.26. but from Carnal Passion, or desire of Revenge, even against the persons of proud Oppressors, or Instruments of our troubles, of whom he spoke immediately before: And particularly from the sudden motions thereof, whereby the Spirit hastens to Revenge, neglecting these Considerations which might compose it, and incline it rather to Pity than Anger: And giveth a Reason hereof, Because Anger resteth in the bosom of Fools, which is not to be understood as if it stayed within, and did not break out, but that whether it kith or not, it is a settled habit, a frame of Spirit entertained without a Battle, in the Hearts of them who are destitute of the Saving Knowledge and Grace of Christ, who are ordinarily in Solomon's Writings designed by the Name of Fools: Those can meet Oppressions and Injuries from Men, no otherwise, than with Fury and Passion.  
Next, He dissuades from quarrelling with the Lords dispensation in carving out an hard lot to Men, Say not what is the cause that the former times were better than these? which is not to be understood, as if the present times were not often worse than the former in many respects, seeing that is foretold, Mat. 24.12. 2 Tim. 3.1. or as if the Lords People might not search into the sinful procuring causes upon men's part, of the change of times to the worse, or bewail the defections or miseries thereof, seeing both these are Duties. Lam. 3.40 etc. But that men should not quarrel with God's Providence, for casting their lot in more troublesome times, and under more grievous Oppressions, than have been formerly; as if there were no cause why men should submit to a change of times from better to worse: And the Spirit of the Lord doth not here give particular Reasons of such Changes, because there are many obvious in Scripture, sufficient to give satisfaction herein, only he prohibits and rebukes such Boldness, and gives a general Reason of the dissuasive, that these Inquiries flow from men's Ignorance of the Lords Sovereignty and Wisdom, who worketh all for His own Glory, and the good of His People.  
Hence Learn ●●. Motions of Revenge are ready to arise in the Hearts of the Lords oppressed People, against the Instruments of their trouble, and will arise if their Hearts be not prepossessed with Christian patience: For Solomon having commended that Grace, he dissuades from this Evil, as contrary to it, importing proneness in the best thereunto in an oppressed condition, and that it will arise where Patience is not exercised. Be not hasty in thy Spirit to be angry.  
2. It is the rashness and haste of Injured Spirits, neglecting to consider the Supreme cause, and Orderer of their Troubles. 2 Sam. 16.10. and the Judgement abiding their Persecutors, Ps. 73.17.18. which sets their Spirits on fire against Instruments: So that whatever provocation the Lords People have from Men, they should not suffer their Passion to prevent their Reason, or to banish these Thoughts which might quiet and compose their Spirits, Be not hasty in thy Spirit to be angry.  
3. It is not enough to restrain the out-breaking of Passion against Instruments of our trouble, but the very inward motions of the Spirits that way, aught to be suppressed: For if these be not prevented, or timously quenched, by bringing into the Heart humbling and quieting Considerations, they will soon break out into a Flame, as is imported in this, Be not hasty in thy Spirit to be angry.  
4. It is the mark of an unrenewed Spirit, void of the Saving Knowledge and Grace of God, to cherish their Passions, to multiply in their thoughts Aggravations of their Wrongs, and to feed upon the contemplation of possible ways of Revenge, and this without any Reluctance or Grief that the Heart should be so exercised, though a Child of God may be assaulted with Passion and motions of Revenge; yet these get not leave to rest peaceably in his Bosom: For Anger Rests in the Bosom of Fools, the Expression signifies to Cherish, Defend and Foster their Passion. Ruth 4.16.  
5. Men in whose Heart Revenge is a settled habit, and who do not disquiet themselves by Pains and wrestling with God and their own Hearts, to get another Frame, whatever worldly Wisdom they have, they are in God's account Fools, and prove themselves thereby void of Saving Knowledge: For Anger rests in the bosom of Fools.  
6. When Passion is raised in the Heart of the Best, it is not soon laid again, if it once get admittance, it will readily Rest, and settle at least for a time: For Solomon gives it as a Reason to the Wise or Godly, why they should not be hasty in their Spirits to be angry, because Anger Rests in the bosom of Fools: If there were not a possibility and hazard that it might have some Rest and settling in their Heart also, the reasoning were not so cogent.  
7. Although it be the duty of the Lord's People to search out the sinful causes, which provoke the Lord to change times to the worse, and the Wise Reasons which He hath for so doing, and to bewail that aftertimes are far degenerate from the Purity and Holiness of former, as was proven in the Exposition; yet it is a great Sin to quarrel with Providence, or to Inquire concerning this matter with Fretting and Mal-contentment of Spirit, as if it were not well ordered by Divine Providence, that we should not have as much Peace and Prosperity, and as great freedom from outward trouble, as those who were before us have had: For this is the Evil here dissuaded from, Say not thou what is the cause that the former times were better than these.  
8. To Fret and Repine that the present times are worse than the former, argues Men in so far void of Heavenly Wisdom, which teaches those who have it, to adore the Righteousness of God in all His Dispensations, though they see not the particular Reasons of them, Jer. 12.1. and often leads them to satisfying Reasons clearly held forth in Scripture, namely that God in Wisdom takes some times to discover men's perversity, which at other times, He sees fit to restrain, and to promove by sore Trials the Faith, Patience, and other Graces of His People, which He doth at other times promove without such Trials. Dan. 12.10. So that this quarrelling with the Lord argues great presumption in Men, flowing from their Ignorance both of the true estate of the present and former times, which makes them that they do not consider the Good of the present times, which often doth as far exceed that of the former, as the Evils and Troubles of the same do these of the former: For (saith Solomon) Thou dost not inquire Wisely (or as it is in the Original, by Wisdom) concerning this matter: The Expression intends more than is expressed.   

Ver. 11. Wisdom is good with an Inheritance: and by it there is profit to them that see the Sun.  
12. For Wisdom is a defence, and money is a defence, but the excellency of Knowledge is, that Wisdom giveth life to them that have it.  
IN the Fifth place Solomon commends Heavenly and Saving Wisdom (for of this he speaks, as is clear by the effects attributed to it, and the Advantages they have who are endued with it) as an excellent Remedy of these sinful Distempers incident to Men, which mar their true Happiness.  
The Effects or Advantages of it, whence he doth commend it, are Four. The First is, That it is good with an Inheritance, which cannot be understood as if this Wisdom were not good without any worldly Inheritance, because Men have been happy with it, who have had no Inheritance of that sort, as Lazarus, but the meaning is, That Saving Wisdom is a Good which men should labour for, as that without which the greatest Inheritance is but a Snare, and fuel to men's Lusts. 1 Tim. 6.9. and as that whereby men who have a worldly Inheritance have fairer opportunity to improve the same, than these who are poor. The Second Advantage is, That by it there is profit to them that see the Sun; he doth not here mean the Inheritance, but Wisdom, by It (saith he) namely Wisdom, there is profit, importing that whatever true Advantage a Man have, who hath both Wisdom and an Inheritance, the same is to be attributed to Wisdom, rather than to Riches. The Third is, That it proves a Defence or a Shadow, as the Word is, to wit, from many hazards and dangers, especially Spiritual, and this he illustrate by asserting some like Advantage to be had by Riches, Money saith he, is a Defence, to wit, from outward hazards in some cases: Or this may be taken for a proof of the first Advantage, that Wisdom is good with an Inheritance, because he who hath both, hath a double Defence, Wisdom for one, and Money, or an Inheritance for another. And Fourthly, Lest he might seem to debase this Wisdom, while he attributes the like effect to it and to Money, he shows wherein it excels The excellency of Knowledge is, that Wisdom giveth Life (by which change of the words it appears that they are used indifferently in Scripture) whereby is meant, that this Wisdom is the mean of conveying to Men Spiritual, and of leading them to Eternal Life. And therefore is to be studied by all that would be truly Happy.  
Hence Learn 1. Though heavenly Wisdom be often bestowed upon those who have little or no Inheritance worldy, 1 Cor. 1.26. yet those who have Saving Wisdom, and withal great things in the World, should look upon the concurrence of these two, as a special Blessing of God, putting them in a fair capacity to prove themselves rich in Good Works, for the Glory of God, and the Good of Others. Isa. 60.9. Prov. 3.9. and to lay up for themselves good store of Provision for the time to come, in which respects, Wisdom is good with an Inheritance, and better than without it.  
2. Let Men have never so great an Inheritance worldly, they ought not to satisfy themselves therewith, unless they have also Wisdom, to use it for the Glory of God, and good of others, Phil. 4.12. to lay it out when God calls them so to do, Ps. 112.9. and to keep it when they cannot with a good Conscience part with it. 1 King. 12.3 For (saith he) Wisdom is good with an Inheritance.  
3. Whether Men have a small worldly Inheritance, or none at all that deserves that Name; yet if they have Saving Wisdom, they are truly Gainers and Rich, and though they have never so great an Inheritance, any Profit, or Advantage they get deserving to be so called, is to be attributed not to their Inheritance, but to the Wisdom which God hath given with it, to use it aright: For by Io (namely by Wisdom) There is Profit.  
4. Men that have no Wisdom to honour God, to save their own Souls, and to use their outward Mercies aright in order to these ends, though they had the whole Earth left them for an Inheritance, they have no true Profit, their Loss is unspeakable, as is imported by the contrary of this, By it there is profit to them that see the Sun.  
5. In so far as Men are endued with that Wisdom which is from Above, in so far they are protected from Hazards, not always from outward troubles, but from Wrath, Prov. 22.3. from the evil of Temporal troubles, Ps. 91.10 and from the power of Temptations, Prov. 2.11, 12. For Wisdom is a Defence.  
6. Though outward Riches be no defence from Wrath, Prov. 11.4. yet from outward Inconveniencies, such as Poverty, and the consequents thereof, they may prove a Defence, and should be so acknowledged: For he grants also, That Money is a Defence.  
7. Saving Wisdom gives Life to them that have it, it is sometimes blest to preserve Temporal Life when it is in hazard, as is clear in Abigail, 1 Sam. 23.5. and in Paul, Act. 23.6.9: it is the Instrument of working and increasing Spiritual Life Prov. 8.35. and it is the beginning, and sure pledge of Eternal Life, Joh. 17.3. How much more eagerly should Men contend for Heavenly Wisdom, than for Wealth? and how rich and happy should the Poor of this World esteem themselves, if they have this Wisdom? For the excellency of Knowledge is, that Wisdom giveth Life to them that have it.   

Ver. 13. Consider the work of God: For who can make that strait which he hath made crooked?  
14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over-against the other, to the end that man should find nothing after him.  
HEre is the Sixth Remedy against that Anxiety and Vexation of Spirit, which ariseth from the Oppressions of the Godly, and mars their true Contentment for the time: And it is concerning the right use to be made of the Lord's Dispensations, held forth in Two Directions. The First is, That Men would seriously Consider the work of God. By the Work of God (as is clear by the Instances in the following Words) are meant the Dispensations of His Providence, carving out Prosperity or Adversity to Men: The reason is, Because Man's Wit, or Power, cannot alter or rectify what the Wise and  Providence of God brings about, Who can make strait (saith he) that which is crooked? which is not to be understood as if there were any crookedness, defect, or want of conformfty to the Rule of Equity, in the Lord's Dispensations, or in any Events that fall out, as they are God's Work: But the meaning is, That there are many things in His Dispensations cross, and contrary to Man's will, which serve not so directly for furthering his imaginary Happiness in this Earth, as he would; such as the oppressions formerly spoken of, and yet, saith he, They cannot be made strait, they cannot by Man's Wit or Power be altered, or be made more subservient to his ends, and therefore they deserve his serious consideration.  
The Next Direction is inferred upon this Reason; That Men would study to be suitably affected to the Lord's various Dispensations, which he instances in Two, Prosperity and Adversity, comprehending all others, and shows the prime exercises which these Dispensations call Men unto, In Prosperity (saith he) be joyful, he means Spiritual Cheerfulness, and Thankfulness to God, when things go well; And In Adversity, he doth not press that which it contrary to Joy, but that which Men are often then most indisposed for, namely the serious Consideration of the Lord's Mind, and what use they ought to make of that case, and the Reason of this is, that God hath so wisely interwoven these Two, and made them to succeed one to another in the Life of Man, that he shall not find out any nearer way to his own Happiness, than by behaving himself suitably to, and making that use of these Dispensations, which God in His Word requires of him, he shall find nothing, which if his counsel had been taken, might have been better done; nor can he in reason imagine, that any thing would be more conducible for God's Glory, and Man's Happiness, than the Dispensations of God, as they are ordered by Him; and therefore he should submit unto, and carry himself as God requires, under them.  
Hence Learn 1. There is not any Work of God's Providence in the World, which doth not deserve Man's most serious thoughts to be taken up with it, every one of them having many of the divine Properties engraven upon them, Ps. 111.2, 3. and some language to us concerning the Lord's Mind and our duty, Mica. 6.9. and our blindness being such, that we cannot at the first view take up that which may be seen in any of the Works of God, till after pondering every part, and comparing one with another, and all with the Word commenting thereupon, we may see what the Lord intends thereby, and what is our duty in reference thereunto: For this is it Solomon here presses, Consider the Work of God.  
2. They that would so consider the Works of Providence, as to work their Hearts to quietness, and guard them against Anxiety and Discontent, must look above Creatures, second Causes and Instruments, and consider all Events as God's Work, and all Dispensations though produced by various Instruments, and in different Periods of time, as one whole and entire Work in God's Hand, if we look upon cross Dispensations as the work of Instruments only, our passion arises against them, and we fret and become discouraged: Therefore Solomon giving a Remedy against Vexation, prescribes to Men the lerious consideration of the various Dispensations of God in Prosperity and Adversity, instanced afterward as one Work, and the same as the Work of God, Consider the Work of God.  
3. There is such infinite Wisdom manifested in all the Works of God's Providence, whether of Justice or Mercy, Ps. 104.24. and such irresistible power doth accompany them all, for attaining His Holy Ends in them Isa. 43.13, that it is simply impossible for the wit or power of Creatures, to rectify or change in the least what he doth. If he cross men's Interprises by Sea or Land, it is a folly for them to think by themselves to repair their loss; If He break the Legs and Arms of States and Commonwealths, and make them halt, all the Earth without Him, cannot make them go Strait again; If He leave any to the Crookedness or Perversity of their own Nature (for He may be said to make Crooked, as He is said to Harden men's Hearts) neither Angels nor Men can rectify the same. The consideration whereof serves to quiet our Hearts, and make us submissive to His Working: For to these, and many other things of that sort, may this be applied, as a Reason to make Men submissive to His Working, Who can make Strait that which he hath made crooked?  
4. Though there be no case of a Child of God so sad, wherein he hath not matter of Rejoicing, and aught to make conscience thereof, Hab. 4.17. Phil. 4.4. yet when the Lord manifest himself in some special way favourable in His Dispensations, giving him the desired success of His lawful Undertake, and satisfaction to His just Desires, he is then in a special manner called to Spiritual Joy and Praise, and to manifest the same by a cheerful Walking before the Lord: For this is here pressed upon the Godly in a prosperous condition, In the day of Prosperity be joyful.  
5. The main Exercise which God's People are called to under sad Dispensations, is, The serious consideration of Gods working, that they may know from the Word what may be the sinful procuring causes upon their parts, of such sad things, and so may be humbled for them, Lam. 3.40. what are the good Ends which God aims at in dealing so with them, that they may aim at the same, Deut. 8.16, and what hazard they are in, to put forth their Hands to Iniquity in such a case, that they may Watch and Pray. Ps. 125.3. Mat. 16.41. For Solomon after he hath pressed the Consideration of the Work of God in general in the former Verse, doth here particularly apply the Exhortation to Men under sad Dispensations, In the day of Adversity consider, etc.  
6. Even the best, while they are prosperous, are so little mindful of Adversity, Psal. 30.6. That readily when it comes, they are so astonished, that they can hardly command any distinct thoughts of their own case, or of God's Mind in His dealing with them, therefore they have need to be thus put to it, as to a difficult work, In the day of Adversity consider.  
7. As the Godly may have much matter of Joy (which they think not of) under very sad Dispensations, so they are then prone to run upon the sinful extreme of Discouragement, and Despondency of Spirit: For having exhorted them to be joyful in the day of Prosperity, he doth not press them to Mourn in the contrary case, But in the day of Adversity consider.  
8. The Lord hath interwoven Prosperity and Adversity along the Lives of his People, and makes the one of these ordinarily succeed to the other, knowing that they are ready in the day of Prosperity to be lifted up above measure, if some Adversity be not set in the Balance Against it, 2 Cor. 12.7. And in the day of Adversity no less ready to lose their Hearts if he did not set some Prosperity against that Isai. 57.16. For both the mixture of them, and the succession of one of them to the other is imported in this: He hath set the one against the other.  
9 This mixture, and succession of Crosses and Comforts, Adversity and Prosperity in the life of Man, is so wisely ordered, that no man can find out any thing wanting in the contrivance of these, which might more conduce for God's Glory, and his People's Happiness; so that if any man think it had been better that Prosperity had come sooner, or continued longer, or that Adversity had either not come at all, or come later, or continued shorter, he proves himself a Fool in making himself Wiser than God: For he hath wisely ordered his Dispensations to the end, that man should find nothing after him.   

Ver. 15. All things have I seen in the days of my Vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.  
16. Be not righteous over much, neither make thyself over wise: why shouldest thou destroy thyself.  
17. Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?  
SOlomon proceeds to guard against stumbling at sad Dispensations, and to direct to a right frame of spirit, and carriage under them: And in order hereunto, he doth First, hold forth his own experience of what he is to deliver, while he saith All things have I seen in the days of my Vanity. By All things he means All Kind's of Dispensations of Providence, especially such as are most vexing to men, and by the days of his Vanity, he means his bypast short and sinful Life.  
Next, He giveth two instances of these Dispensations which he had observed, and which Men are most apt to stumble at. The one is, of a Just Man perishing in his Righteousness, which is not to be understood as if any justified by Faith in Christ, and walking Holily (who is the Righteous One here spoken of) could totally and finally Perish or be Lost, but the meaning is, that such an One may suffer the loss of his natural Life, and outward Estate, and fall under common Calamities, and that For his Righteousness, as the particle IN is sometimes used to signify in Scripture Math. 6.7. The other instance is of a Wicked Man spared and enjoying a long Life in Wickedness, ver. 15  
Thirdly. he dissuades from some of these Evils which readily stir in corrupt nature, upon the observation of these Dispensations, and they are of two sorts. 1. Either Men censure these Dispensations of the Lord in suffering the Righteous to Perish, and the days of the Wicked to be prolonged, as if this Government of things were not Righteously and Wisely carried, and as if themselves would deal more equitably and Wisely, by giving temporal reward and punishment, to the Godly and Wicked according to their way: Now this is to be Righteous over much, and to be Over-wise. And so these expressions are not to be understood, as if there could be any excess of true Righteousness, or saving Wisdom, but that there is a supposed and affected Righteousness and Wisdom that Men arrogate to themselves, while they censure Divine Dispensations, and imagine they would dispose more Wisely of things: And this he dissuades from by an Argument taken from the hazard of it, why shouldest thou destroy thyself, both by inward Vexation that things should go so contrary to what thou thinkest would be right and wisely done, and so also by provoking God to inflict destroying strokes ver. 16. Or 2. If Men run not upon this sinful extreme, then readily upon the sight of the Wickeds Prospering, and prolonging his Life in his Wickedness, they lose the Reins to all sort of iniquity; and from this he dissuades, while he saith, Be not over much wicked, neither be th●● Foolish, which cannot be understood as if any degree of wickedness were approven or tolerat by him, who perfectly hates all Iniquity, Hab. 1.13. But the meaning is, that they should beware to give themselves up to that height of Wickedness (and so to manifest themselves destitut of Saving Knowledge) which readily unrenewed Men run unto, upon the sight of Wicked men's prospering in sin for a time: And this also he presses by a Reason much of the same force with the former, why shouldest thou Die before thy time? Not as if the Death of any could prevent the time which God hath appointed, but the meaning is, that Men by their carriage do what in them lies to shorten their Days, and hasten their own Death by their Sinful Courses, before the time, to which according to the ordinary course of nature, they might have come.  
From this Purpose Learn 1. That which doth much mar submission to the Lord's Dispensations is, that Men look upon them as strange and not usual, as if those who lived before had not seen the like: For as a Remedy of want of submission to the Lord's Dispensations, Solomon here holds forth his own experimental Observation of the like, All things have I seen, etc.  
2. Whensoever Men reflect aright upon their by past time, how prosperous or peaceable soever it hath been, they will see it Vain, not only for the shortness of it, which is best seen when it is past, and for the mixture of Crosses that hath been with it, but mainly for that sinfulness which hath accompanied them in their best times: For so doth Solomon here describe his bypast time. The days of my Vanity.  
3. Though all that are justified by the imputation of Christ's Righteousness, and are truly Holy, be beyond the hazard of eternal perishing, Rom. 8.1. yet such is the malice of the wicked World against these whose carriage is a  Reproof and Shame to theirs, that they are often cut off in the way of Welldoing, and so perish in regard of their natural Life and worldly Interests, which is a merciful Dispensation to them, hastening them to their eternal Rest and Felicity, Isa. 57.2. For, (saith Solomon) There is a just Man that perisheth in his Righteousness.  
4. Though the Lord be Angry with the wicked every day Ps. 7.11. and testifies the same against some of them, by cutting them off in the Morning of their Life, Ps. 55.23. yet He sees it fit sometimes to exercise His long suffering Patience toward them, and to spare them long in their sinful Courses, that at last the equity of His severity against them, may be the more conspicuous, Rom. 2.5, For (saith he) there is a wicked Man that prolongs his life in his wickedness.  
5. Though the best of Men come far short of conformity to the Rule of Righteousness and Holiness, and of that measure of heavenly Wisdom which is attainable, 1 Cor. 13.9. Phil. 3.12. yet there is so much Pride and Arrogancy in Men, that they fancy themselves to have, or presume to attain unto, a more exact Righteousness, and higher degree of Wisdom, than God doth require or approve, while they affect a Righteousness of their own, before they come to Christ to get it, Joh. 13.8. while they think to please God with more severe Exercises of Religion, or with greater Pains or Cost in His Worship, than He requires, Mica. 6.6, 7. 1 Tim. 4.3. and especially, which is mainly intended here, while they censure the Lord's Dispensations in suffering the Just to perish in his Righteousness; as if they would have a more exact Righteousness in the administration of Affairs in the World; and think it were greater wisdom to cut off the Wicked, than to suffer them to prolong their days in wickedness: For this is here dissuaded from, Be not Righteous over much, neither make thyself over Wise.  
6. This bold presumption of Men in magnifying their own worth and wisdom, as if they could guide the World more equitably and wisely than God doth, deserves to be suppressed with Holy Scorn and Indignation: For we may look upon this as an Holy Irony, Be not Righteous over much, neither make thyself over Wise.  
7. To censure the Lords Dispensations, as if there ought to be more Equity and Wisdom manifested in them, is the nearest way for Men to draw destruction upon themselves, not only in so far as by their anxiety, and fretting against what cannot be changed, they spend their own Spirits, but mainly, because it is a Sin crying for Destruction from the Almighty, and will draw it out of His Hand, if it be continued in, as is imported in this Reason, Why shouldest thou destroy thyself?  
8. It is men's conceit of their own Wisdom, which is nothing else but the height of folly, that makes them miss any degree of Righteousness, and Equity in the Lords proceed: For this last Branch of the Dissuasive may be looked upon as the cause of the former, Be not Righteous over much, by prescribing a more equitable way than God keeps in His dealing, Neither be thou over Wise, namely in thine own eyes, which occasions the former.  
9 From the sight of Piety oppressed, and Wickedness spared in prospering, there doth arise in men's corrupt Nature a powerful temptation to lose the Reins to all Impiety, when Men see Wickedness rewarded, and them that tempt God delivered, they are ready to run with such to the same excess of Riot, and do Evil with both hands earnestly, which is the thing here dissuaded from, Be not over much wicked.  
10. To take liberty and encouragement to commit Iniquity with greediness, from the impunity of others committing the like, is great Folly, and an evidence, of the want of the saving Knowledge of God: And this Ignorance or Folly is also the cause of their giving up themselves to that course: For this second Clause may be looked upon both as the evidence, and cause of the former, Neither be thou foolish.  
11. Though there be an appointed time to Man upon Earth, Job 7.1. and all that he can do, can neither hasten his Death before that time, nor prolong his Life after it; yet Men by giving up themselves with full purpose of Heart to commit wickedness, they take the nearest course to shorten their own days, although they think thereby to prolong their Life, because they see it fall out so with some Sinners, and they shall meet with this Judgement, that Death shall come before they be ready for it; And often they hast themselves away by spending themselves in the satisfaction of their Lusts, before the time to which, according to humane appearance, and the ordinary course of Providence, they might have lived: So that such may be looked upon as Self-murderers, as is imported in this, as also in the former Reason, Why shouldest thou die before thy time?   
Ver. 18. It is good that thou shouldest take hold of this: yea, also from this withdraw not thine hand, for he that feareth God, shall come forth of them all. 
HEre Solomon presses a right use making of his former Doctrine, especially concerning a right carriage under an hard lot in the World, neither censuring the Lord's Righteousness or Wisdom, in suffering the Godly to be oppressed, nor taking evil Courses because of the prosperity of the Wicked.  
And this he doth First, By commending the Course formerly prescribed, as Good, that is, the way to sweet communion with the Lord, wherein Man's chief Good consists.  
Secondly, By pointing out wherein the right use making of the former Doctrine doth consist: To wit, 1. That Men should take hold of it, whereby is meant the hearty embracing of it, as it was branched out in several Directions, as the like Expression applied expressly to the Doctrine Prov. 4.13. makes clear. 2. That they should not withdraw their hand from it, that is, never intermit their Duty for any suffering can befall them for following of it.  
Thirdly, By holding forth a sweet Promise to the Man endued with the Fear of the Lord, which is the right principle of the Obedience which he presses, That he shall come out of them all, to wit, all his Sufferings in the way of his Duty, even these formerly mentioned, wherein he may perish as to his outward Being and Concernments in the World, and out of all these Temptations or sinful Extremes, from which he formerly dissuaded, and to which Men void of the Fear of the Lord are driven by Suffering.  
Doct. 1. The Ministers of Christ may learn from Solomon's practice here, not to satisfy themselves with the simple pressing upon people their Duty, and dissuading of them from these Evils which they are in hazard to be carried away with, but to dwell upon the commending of the Truth, clearing the nature of people's obedience to it, pressing the same upon them, and holding out encouragements to them in so doing: For so doth this heavenly Preacher commend his former Doctrine, clear and press obedience to it, and encourage them who receive and obey it. It is good that thou shouldest take hold of this, also from this withdraw not thy hand, for he that Fears God shall come out of them all.  
2. They that would rightly receive, and profit by the Truth of God, must take fast hold of it, by bending their Wit to comprehend the sense of it clearly, Prov. 2.2, 3. fixing their minds upon it by meditation, and pondering of it, Luk. 2.19. embracing it by Faith, and spending their affections upon it. Heb. 11.13. So laying (as it were) Death's grips upon it, resolving never to part with it, as Men do with things that concern their Life, Prov. 4.13. and taking it to them, as their Possession and Inheritance, as David expresses his taking hold of the Word, Ps. 119.111. where this same word which is here translated to take hold, is used: For in order to the right receiving of the former Directions, so as they may be truly profitable, he saith, It is good that thou shouldest take hold of this.  
3. They that would rightly receive the Truth of God, so as they may find true Comfort and Profit by it, must put their Hand to the Duties which it presses, and follow them closely, notwithstanding any temporal inconvenience that may follow thereupon, which is perseverance in Welldoing: For this Solomon presses upon them that have hearty received the Truth, Also from this withdraw not thine hand.  
4. They that would so make use of the Truth, as to be led by it to their Happiness, they must not separat the Directions thereof, but must take hold of them all, and not withdraw their hand from the practice of any commanded Duty: For while he presses obedience to his former Doctrine, which doth contain several Directions and dissuasives, he commends the receiving and practice of all as one, because they must not be separate, It is good that thou take hold of this, yea, from this withdraw not thine hand.  
5. True Comfort and real Advantage is to be had by the hearty embracing of the Truth, and walking in the practice of it, notwithstanding of Sufferings for so doing, and there is neither Comfort nor Profit in any way else: For so he commends it here from the sweetness and advantage of it, as the signification of this Word bears, It is good that thou take hold, etc.  
6. They that by Faith take hold of the Directions of the Word, and are not by Sufferings driven from the obedience thereof, they give evidence that they have in their Hearts the true Fear of the Lord, as the principle, of their obedience: For having exhorted to the believing and obeying of the former Directions, and holding out a Promise to them that so make use of the Truth for their encouragement, instead of describing the Man to whom the Promise belongs from his obedience, he designs him by that which is the principle of his obedience, and is evidenced by it, He that Fears the Lord shall come out, etc.  
7. Whatever hazards Men incur for fear of displeasing God, and whatever temptations they be assaulted with, and do oppose, lest by yielding to them they offend him, they shall be sure to come out of them all: For both of the Sufferings and Temptations formerly mentioned, Solomon here speaks, while he saith, He that Fears God shall come out of them all.   

Ver. 19 Wisdom strengtheneth the Wise, more than ten mighty Men which are in the City.  
20. For there is not a just Man upon earth, that doth good, and sinneth not.  
HE returns again to the commendation of Heavenly Wisdom from the blessed Effects thereof, that it Strengthens and fortifies the person endued therewith against yielding to the Temptations, or succumbing under the Trials formerly mentioned, and this effect he illustrats by preferring the strength which this wisdom giveth, to the Strength of ten Men for defending of a City, or never so many Men, for Ten is frequently in Scripture put for very many Gen. 31.7. Job. 19.3. though they be all Rulers, as the word Mighty signifies.  
Next, he brings an Argument to prove the excellency of this wisdom, above all humane strength without it, and to excite Men to the study of it, taken from the proneness of the best to miscarry, even in their best Actions: For saith he, there is not a just Man, to wit, inherently and completely Righteous upon the Earth, or, there is not a justified person who is by imputation Just, Who doth good, and (even in doing of it) Sinneth not: And therefore there is much need of this Heavenly Wisdom, which discovers the way how Ungodly Men, may have their by past Sinfulness covered, Rom. 3.25. And may be reputed just in God's sight Isai. 53.11. And for the future may be keeped from these sinful extremes formerly mentioned.  
Hence Learn. 1. The certainty of a delivery out of Temptations and Troubles, should not make the Lords people careless, or shake their diligence in the study of Heavenly Wisdom, which discovers the way of opposing Temptations, and the right use of lawful means of Defence against outward hazards: For, having promised that they shall come forth of all those, he now commends Wisdom which Strengthens against all these, Wisdom Strengthens the wise, more than ten mighty men.  
2. No man's Wisdom can set him beyond the reach of assaults from spiritual or outward Enemies, while he is in this Life, the truly wise have more Enemies to oppose than any City in the World hath, as is supposed in this, that Wisdom Strenghens the Wise more than Ten mighty Men which are in the City.  
3. Spiritual and Heavenly Wisdom, brings much spiritual Strength to the Soul endued with it, for opposing Temptations and enduring difficulties with Patience, and Cheerfulness; it sets the Soul either upon the use of some approven mean for preventing outward hazards, 2 Sam. 20.16.22. Or upon the right way of bearing them Patiently, and Cheerfully Philip. 4.12. And leads it to Christ who is the Believers Strength for all that he hath to do, Isai. 45.24. For Solomon here commends it from the effect of it, Wisdom Strengthens the Wise more than Ten mighty Men.  
4. However the Men of this World confide much in their numbers of Men, especially in their Rulers and great Persons, yet without saving Wisdom to depend upon God in straits, these will prove weak, and more unable to defend them, than such are who want all external means of defence, and have that Wisdom: For, saith he, Wisdom Strengthens more than Ten mighty Men that are in the City.  
5. It is impossible for any mortal to attain to a perfect and personal Righteousness, All having in Adam lost strength for what is good Rom. 3.23. For this may be looked upon as describing negatively the case of every Man considered in himself There is not a just Man upon Earth. etc.  
6. Even they that are reputed Just by the imputation of Christ's Righteousness to them, are but in part sanctified in this Life, there remains still in them a great bias toward that which is sinful, and the same is still manifesting itself in them, and will be so as long as they are on Earth: For of a justified person by Faith in the Righteousness of the Messiah may this be taken, as pointing at the imperfection of his inherent Righteousness, or Sanctification. There is not a just Man upon Earth, that doth Good and Sinneth not.  
7. The proneness that is in justified persons to miscarry, and ●in against God, even in doing that which is good, should incite them to the study of Heavenly Wisdom which discovers Temptations, directs them how to get Strength for opposing them, and to apply a remedy when they are in part overtaken by them: For he brings this as a Reason, or motive to the study of this Wisdom, that There is not a just Man upon the Earth that doth Good, and Sinneth not.  
8. There is not only Sin in justified persons, when they do that which is in itself Sinful, or omit what is their Duty, but even in the best of their Actions, in so far as they are always short of the right manner of going about their Duty: For saith he, There is not a just Man upon the Earth that doth Good, and (even in doing Good) Sinneth not.   

Ver. 21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee.  
22. For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others.  
HE gives here a seventh Direction as a remedy of that Vexation which is incident to Men in this Life, and the way to evidence that Heavenly Wisdom which he commended in the former words, to wit, that Men should not take heed to all Words that are spoken, he means Words spoken against themselves, and this rashly, and in passion, as is clear from what follows. And by taking heed to them (which he prohibits) is meant, their Resenting of them deeply, or as the Word is in the Original, the giving of their Heart to them, or suffering them to Settle in their minds, so as to study revenge: And this he presseth by two Reasons. 1. If Men be very Curious to hear such things, and take them much to Heart, they may very readily meet with matter of Vexation from those within their doors, and of near Relation to them: As for example, they may hear their own Servants speak rashly, and contemptibly of them, or Rail upon them, as the Word here translated to Curse signifies. The 2 Reason is, that men's own Consciences may tell them, that frequently they have had such passions, and uttered such expressions against others, and therefore seeing every one should give to others the measure they would have from them, every reviling speech should not be deeply resented.  
Hence Learn. 1. Though the Lord's people may so far resent Slanders, or reviling speeches, which probably have weight and Credit with others to blemish their Reputation, and incapacitat them for doing Service to God, as that they may vindicat themselves, and clear their own Innocency Job. 27.5.6. Yet as they desire to  true Peace and manifest themselves guided by the Wisdom that is from above, they should show themselves so much comforted in God's Approbation, 1 Cor. 3.3.4. So afraid lest their own inclinations to revenge, or grief prevail, Ps. 39.1. And so charitable of others, judging, that they will readily check themselves for what hath rashly escaped them to their prejudice, that they should not be very Curious to hear or know that others speak evil of them, or having heard it, they should sometimes forget, or not regard it, so that those who do curiousty inquire concerning others Opinion of them, or deeply resent every thing that crosses their proud desires of Applause, they prove themselves Fools, and Enemies to their own peace: For as an evidence of Heavenly Wisdom, and a remedy of Vexation, he gives this direction. Also take not heed to all words that are spoken,  
2. They that have others under them as their Servants, should be so apprehensive of Temptations arising from their low Condition, and so sensible of what themselves would be prone to, if they were in their case, that though they may suppose them to repine, and sometimes to be malicious and bitter even against themselves, yet should they not be very inquisitive to know or hear them express the same, nor having heard it, should they resent every thing of that sort, considering that they will readily but augment their own trouble by their so doing: For Solomon brings this as a Reason why Men should not take heed to all words that are spoken, left (saith he) thou hear thy Servant Curse thee.  
3. As it is too ordinary with Servants by Reason of their Pride, love to their ease, and discontentment with their Lot, to express their bad esteem of their Masters, to revile, and wish evil to them whom they are bound to respect, though they be Wicked 1 Pet. 2.18. So it doth often prove matter of Vexation to Masters to hear or know themselves so used by their Servants, whose Relation calls them to maintain their Credit, and the Lord doth often correct the Pride of Masters, their severe Domineering over their Servants, and craving more respect than is due to them, by making them me●t with the contrary, for so much is imported in this Reason, why Masters should not be curiously inquisitive what their Servants say of them, nor much resent every thing they hear them speak against them, lest thou hear thy Servant Curse thee.  
4. As men's own by past Faults should never be forgotten by them, so the sensible remembrance of them should make them sparing to deal Rigorously with others, and particularly when they understand themselves to be ill spoken of, or Reproached by others, they should then call to mind, whether they have not been guilty of the like wrong, to others, that so they may Reverence God's Justice, and give the like Pity and Charity to others which they stood once in need of from others: For this is a Reason why Men should not watch for Advantage of others, nor resent Reproaches from them, oftentimes also thine own heart knows that thou thyself hast Cursed others.  
5. When men's miscarriage toward others hath not humbled them, but they continue lofty, seeking occasions to shame or Censure others for the same faults whereof themselves are guilty, it is just with God to make them meet with that measure which they have given to others: For it is here employed that Men of that temper will get such a meeting, Take not heed to all words lest thou hear thy Servant curse thee, for thou thyself knowest that thou hast Cursed others.  
6. There is a Conscience within every Man that Registers his Faults, and would mind him of them, if he would put it to speak, unless he have blotted that Book by habitual Sinning, and thereby also have provoked God to fear it with an hot Iron: For this Reason imports, that every Man's Heart may know his bypast Iniquities, Thy heart knows that thou hast Cursed others.   

Ver. 23. All this have I proved by Wisdom: I said I will be wise but is was far from me.  
24. That which is far off and exceeding deep, who can find it out?  
25. I applied mine heart to know and to search, and to seek out Wisdom, and the reason of things, and to know the wickedness of Folly, even of Foolishness and Madness.  
HE commends his former Doctrine, and proves it worthy of all acceptation by several Arguments. The First is, that all along he had Preached his own Experience, he had taken trial by the Help of that eminent degree of Wisdom wherewith God had, endued him, and had found that the Lords Dispensations ought to be so judged of as hath been formerly expressed.  
The Second is, that he had with full purpose of Heart given up himself to acquire that Experimental Knowledge which here he Communicats to Others, he said, He would be Wise. And withal not humbly reg●ates his small success, that Wisdom was far from him, not as if his pains had not been at all successful, but the meaning is, that he was far from that measure which he desired, and was attainable ver. 23. And of this he gives two Reasons. 1. That God's providence in Governing the World, is a subject very far remote from common Capacities, and in itself Mysterious and profound; And this he sets forth by two Similitudes; the one is of things Far distant from us, as it were at the remotest Corners of the Earth, which we can not see, nor without difficulty hear or know any thing of: The other is of things Deep, down in the bottom of the Sea (as it were) or at the centre of the Earth, for the word Deep is doubled in the Original, and is well Translated exceeding Deep ver. 24. And that it may not be thought his Laziness was the cause of his short Sightedness, he shows that his heart was wholly bend upon that study, and that he did multiply his endeavours in the use of all lawful means, as the different expressions here of Applying his Heart, Searching, and Seeking out import, as they do elsewhere in Scripture Deut. 13.14.  
And Lastly, He shows what it was that he did particularly aim at in his Study. 1. To Know Wisdom, which is nothing else, according to the scope, but to understand the Mind of God in his Dispensations, so far as the same may be known by the light of the Word and Spirit of God: Hos. 14.9. And 2. To know the reason of things, whereby is meant not so much the knowledge of the natural Causes of things, as of the Blessed Ends and Holy Reasons, which God hath in His Operations. And 3. To know the wickedness of Folly, whereby he means the exceeding sinfulness of every Course that a natural Man can take for his Happiness, according to the Apostles Expression, Rom. 7.13. especially men's giving themselves up to their sensual Pleasures, wherein they are most mad, as the following words make evident. All which may make the Light held forth by him very acceptable.  
Hence Learn 1. As it is the Commendation of a Preacher of the Truth, that he speak from Experience, especially when he commends the way of God, having put the matter to the proof himself, and found all that he speaks verified: So this should commend the Truth to the People, and add weight to it, when beside the Evidence and Authority of it in itself, they hear it commended by those, whom they may in Charity judge to have tasted the Sweetness of it, and do therefore speak because they believe: For Solomon having commended heavenly Wisdom that it brings Life ver. 12. and Strength ver. 19 to them that are endued with it, he here commends it from his own Experience, All this have I proved by wisdom.  
2. Those whom the Lord hath endued with the greatest measure of Saving Knowledge, and upon whom He minds to bestow yet a greater measure thereof. He uses to give to those, strong desires after more and more of it, and a resolute purpose to pursue it in the use of all lawful means: For Solomon who had great Wisdom, and thereby acquired Experience, lays down a fixed Resolution to have yet more, All this have I proved by wisdom, I said I will be Wise.  
3. Those who have the greatest measure of Knowledge, and whose desires after more are strongest, will still be short of what may be attained, and the farther they promove they will still be the more humble, and sensible of their short coming; they that know least do often think they know most, and do imagine more than their own measure, needless: For even Solomon doth here humbly regrate his short coming, But it was far from me.  
4. There is such a great depth of Wisdom in all the works of God, especially in His works of Providence, that it is not possible for the shallow wit of Man to attain to a fully clear, or satisfying sight thereof; the sharpest sighted will find himself in the dark, and therefore must adore and reverence what he cannot fully comprehend, persuading himself, that that is wisely done, whereof he sees not always a satisfactory Reason; and should look upon that which may be learned farther of every work of Providence (in reference to his own natural ability to comprehend it) as a Pearl lying at the bottom of the Sea, or some precious Commodity, at the farthest part of the Earth. That which is far off, and exceeding deep who can find it?  
5. Neither the profound mysteriousness of God's Wisdom manifested in His Dispensations, nor the weakness of our Capacity, should discourage the Students of that Wisdom, who would be wise unto Salvation, but should so much the more sharpen their desires, and quicken their endeavours, after a farther measure of Knowledge, seeing there is a growing success promised to such. Hos. 6.3. For so was it with Solomon, though he found Wisdom far off, and exceeding deep; yet (saith he) I applied my Heart to know, and to search, and to seek.  
6. They that would be Proficients in true Knowledge, must apply their Hearts to that study, they must carry a present composed mind always about with them, and be busy in observing what may be known of God, that may draw their Affections to Him, and engage them to His Service, and after disappointment of desired success, and darkness remaining, must renew their endeavours in the use of one commanded mean after another: For so was it with Solomon, I applied my Heart (or as the Original may be rendered, I and my Heart went about together) to search and seek out Wisdom, what he could not find out by Searching, he sought out, which is one endeavour after another.  
7 They that would judge aright of the Lord's Dispensations, must labour to see by the light of the Word and Spirit, what Reasons there may be for them: As for Example, why the Lord suffers His people to be brought so low in the World; even that He may humble them and prove them; and do them good in the latter end, Deut. 8.16. And why He suffers wicked Men to prosper, even that if they will not by His Goodness be led to Repentance, they may be the riper for Destruction, Rom. 2.4. Ps. 92.7 that so we may satisfy our own minds, and be able to give a Reason to others of what we profess to know: For this was one thing that Solomon made his study, To know the reason of things.  
8 That which is truly good is more clearly seen when we consider the evil that is contrary to it: The Beauty of Holiness, and excellency of Saving Knowledge is illustrat, and best seen, when the deformity of Sin, the madness and unreasonableness of these Courses which natural Men take to come at their imaginary Happiness, are compared therewith: For Solomon took this way, He gave his Heart to know Wisdom, and to know the wickedness of Folly, even of Foolishness and Madness.  
9 As every Man who is not endued with Saving Wisdom, is desperate in Wickedness, and extremely Mad in following the course that will be his ruin: So there is such a height of wickedness, and perversity in his way, that it is not easy to express the same: For Solomon multiplies words to that purpose, as if it had been difficult for him to express it, while he calls it, The wickedness of Folly, even of Foolishness and Madness.  
10. The knowledge of the evil of Sin, the madness and Folly that is in Sinners way, the desperate wickedness that is in their Hearts, while they are in pursuit of their Lusts, is one part of Saving Wisdom, which all should study, that would be truly happy: For this is it which Solomon endeavoured to know, The wickedness of Folly, even of Foolishness and Madness.   
Ver. 26. And I find more bitter than Death, the Woman whose Heart is Snares and Nets, and her Hands as Bands: whose pleaseth God shall escape from her, but the Sinner shall be taken by her. 
THis Wise Man having regretted the imperfection of his Knowledge, notwithstanding of his most serious inquiry after it, formerly mentioned, he doth here and in the following words give instances of some success he had of his pains.  
The First is, concerning the Evil of sinful Pleasures, particularly the satisfying of the Lusts of the Flesh: And in setting forth this, he doth First describe a Whorish Woman from two things: The 1. is, That her Heart is Snares and Nets, the meaning whereof is, That her Heart being under the power of her Lusts, doth catch every Temptation to that Sin of Uncleanness, which is explained by that Expression Ps. 41.6. The Heart gathers iniquity to itself; And likeways that her Heart is full of subtle Plots and Insinuations to ensnare Men, and draw them to her desires, as Fowlers and Fishers have their Nets and Baits, to entangle Birds and Fishes, which are the Metaphors in the Words. 2. That her Hands are as Bands; whereby are meant her powerful Stratagems to hold Men fast Slaves to her, and their own Lusts.  
Next, He giveth some Arguments to deter the Hearts of all from being entangled with Temptations of this sort. 1. That he himself had found in his own experience, and did in part yet feel the bitterness of giving way to that Sin of Impurity, which is so Bitter that Temporal Death is to be preferred to the base Slavery of it: By which it seems very clear, not only that Solomon was a true Penitent, but that this Book hath been written after, and in testimony of his Repentance, seeing at the writing hereof his Uncleanness was so bitter to him, that he cannot express it, but by calling it more grievous than Death itself, to wit, Temporal Death, which only deprives Men of their Natural Life, and the Comforts of it, but these sinful Pleasures deprive them of Spiritual Life, and the Comforts of Communion with God. 2. That the Man who is Favoured of God in a special way, shall escape such Temptations, that is, either he shall not be entangled with them, or shall be mercifully rescued from them, and consequently as himself expresses this same purpose, Prov. 22 14. they must be Abhorred of God who are given up to them. 3. That this Sin of Uncleanness is often the punishment of other Sins, The Sinner (saith he) shall be taken by her: By the Sinner is not meant every one that deserves that Name, for then all should be taken: but by the Sinner (as is usual in Scripture when that Name is opposed to the Godly, or the upright Person) is meant, One given up, or giving himself up to Sin, and making a Trade of living in it, such a Man is justly left to fall into this most bitter, and abominable Sin of Uncleanness.  
Hence Learn 1. Whatever dissatisfaction sincere Students of Saving Knowledge, may have with their measure, they shall be sure to find success in that which tends most to their true Happiness, and to the preventing of their Eternal Ruin: For Solomon having regretted his short-coming in the study of Wisdom before, cannot but acknowledge that he was not altogether unsuccesful, And I find more bitter, etc.  
2. To feel experimentally the bitterness of Sin, and to have a lively representation of the hazard of living in it, is not the least part of the success of men's pains for Saving Knowledge: For without this they can know nothing Savingly: Therefore this is one Instance which Solomon expresseth as a Blessed Fruit of his pains, that he found sinful Pleasures, More bitter than Death:  
3. However Sinners apprehend much pleasure in Sin, when they commit it; yet there is a woeful Sting afterward, and much Bitterness in the latter end of it, every Penitent finds it in mercy so Bitter to him when his Conscience is wakened, that he would rather venture upon Temporal Death, than enjoy his sinful Pleasures again: And impenitent Sinners find it so in Wrath here sometimes, by the Stings of an accusing Conscience, especially while Poverty, Disgrace, and loathsome Diseases making their Lives Bitter, are upon them, Prov. 5.11. and always at Death, and after it to Eternity, Eccles. 12.1. etc. So that all that ever took pleasure in Sin, shall be forced to speak this Language one time or other, I find it more bitter than Death.  
4. When Sinners are left to the power of their Lusts, they are very studious to ensnare others, those that are weakest before Temptations, are often strongest to ensnare, and hold others fast in the Snare with them, and they are plagued with subtlety of Wit for that end: For the whorish Woman's Heart and Hand go together, her Heart is Snares and Nets, and her Hands Bands.  
5. As the Temptations to the Sin of Uncleannss, especially from lascivious and light Women, are subtle and not easily discerned; so when Men are once entangled in that Sin, they are often made absolute Slaves to it, and held fast in it, it is not an easy matter to reclaim any such, only God's Wisdom must discover the Net and the Snare, and His Power must lose the Bands: For as her Heart is Snares and Nets, which are set so as they are not seen, so her Hands are as Bands.  
6. If Men entangled with the pleasures of Sin, especially the base Bewitching enticements of Whorish Women, could look right upon their own case, they would see themselves like silly Birds or Fishes deprived of their true liberty, and Caught in the Devil's Net to be preyed upon, but such Slaves think their Bondage, Liberty: For her heart is Snares and Nets, and her hands Bands.  
7. As it is a great sign of God's special Favour and delight in a person to be kept from sinful Snares, or to be liberat after they are entangled with them, so the best way to be kept free of them, or to escape from them, is to make the pleasure of God our Pleasure: So should Men find as much true Pleasure in God's Service and Communion with him, as would make sinful pleasures loathsome to them; For saith he, whose pleaseth God (the Words signify either one Favoured by and pleasing to God, or one that studies to please him) shall escape from her.  
8. It is not so much men's natural disposition to Chastity, their Education, fear of Shame, or Censure, their own Vows, Resolutions, or Crosses, as it is Gods taking Pleasure in them, and his setting them in the way that pleases Him, to which their Preservation or Deliverance from Temptations is to be attributed: For (saith he) Whose pleaseth God shall escape from her.  
9 Those who habituat themselves to other Sins (suppose them less, and more secret) and make a Trade of Living in them, are ordinarily given up to those more gross disgraceful and vile Sins of Fornication, Whoredom and the like: For the Sinner who (as was cleared in the Exposition) is one, giving, up himself to a Trade of Sinning shall be taken by her.   

Ver. 27. Behold this have I found (saith the Preacher) counting one by one to find out the Account.  
28. Which yet my Soul seeketh, but I find not: One Man among a Thousand have I found, but a Woman among all these have I not found.  
HEre is the Second Branch of the success of the pains which Solomon took to know the evil of Sin, and it is that he had observed it, a very rare, and consequently a difficult thing, for one ensnared with the pleasures of Sin, especially the Lusts of the Flesh, to make an escape therefrom, or recover themselves by true Repentance.  
And to make his Testimony in this have the more weight and credit. He 1. calls all to consider it as experimentally known to himself. 2. He minds them again of his Calling, which did fit him, and oblige him to search, and hold forth what might be most profitable for the Church, 3, He shows how exact a survey he had taken of many particular persons, and their Cases, not as a man would determine the number of some great Flock, by taking a general view of them, but as one that Counts them all One by One. 4, That he was yet upon that Search, very desirous to find examples of God's power and Mercy in reclaiming Sinners, and delivering Satan's Captives, but with grief he regrates he could find few or none. 5. He shows some success that he had, even in this inquiry, he had found ONE among a Thousand, by which ONE may be meant some few whom he had observed to be reclaimed by God's Grace: Or by this One he may understand Himself, who was a Penitent, But a Woman among so many he had not found; this is not spoken to derogat from the one sex more than the other, for both are alike impotent in order to their recovery out of Temptations Rom. 3.23. Gal. 6.3. And Solomon himself did know some Gracious Women. 2 Chron 9.1. And frequently commends such Prov. 19.14, and 31, 30. But he seems to speak of these Idolatrous and Whorish Women of the Moabites, Ammonites, and Egyptians, who had stolen away his heart from God: For 1 King 11.3. it is marked that there was such a number of those as is here mentioned; and it seems he hath not observed any of them all, Penitents; though he doth not determine but some of them might be so: Or we may take him here to speak only of Women, under this particular consideration as Enticing, and drawing away Men to Wickedness, according to the Description given of them in the former verse; and of such he had observed few or none reclaimed, from their Vileness.  
Hence Learn. 1. The Lord hath vouchsafed upon his Church, the help of the experience of the Penmen of Scripture, to commend his Truth, that Men may be the more afraid to slight it, considering that those who deliver it, may be Witnesses against them, upon a double account, both that they have spoken in the Lord's name, and that they have spoken their own experience: Behold this have I found (saith the Preacher)  
2. Hearers of the Word had need to mind often the warrant and Authority of the Speaker, lest they take the Word as the word of a Man only: For it is not without cause that Solomon mentions his Ecclesiastic Office here again. This have I found, saith the Preacher.  
3. They that would have their Experiences well grounded, must go thorough many particulars, and consider many persons and cases, wherein they have observed the Conclusion they draw to be verified, As for example, they that would be persuaded of God's willingness and readiness to Pardon and Comfort humble Sinners, they must count all the instances they can in Scripture, or otherwise, of such particular persons as he hath pardoned and comforted, and so they that would be confirmed and confirm others of the Truth of this, that there is such a power in Temptations, and such impotency in persons once enslaved with them, that few or none of them escape, in comparison of those who remain Slaves till they Perish; they must go thorough many instances to see this Truth verified: For so did Solomon here counting One by One to find out the Account.  
4. True Penitents are very desirous to see other Sinners, especially those who have been their Companions in Sin, mercifully and powerfully reclaimed, because they exceedingly thirst that the same Grace which pardoned, and reclaimed them, may be Glorious in the same effects toward others: For Solomon who was a Penitent. And One man among a Thousand himself, saith (while he wrote this) that he was yet seeking to find out some farther instances of this nature, Which yet my Soul seeketh.  
5. Though there be not wanting rare examples recordeed in Scripture of the power and freedom of God's Rich Grace in reclaiming some of the vilest of Sinners, and of those a considerable number if they be considered in themselves, yet considering them comparatively with the great number of those who being once entangled, especially with Temptations pleasant to the Flesh, are never reclaimed, but perish in their Sins, the number is but very few, and as it were One among a Thousand▪ For this is it the Preacher saith, he found One (and but One) Man among a Thousand.  
6. Of all Sinners in the world those who have been most active to draw others to the same Sin with themselves, and have been most successful that way, are most hardly reclaimed, and the examples of such are rarest (though some such there be Act. 26, 11) For it is of such Women whose Hearts are Nets and Snares and their Hands Bonds, that Solomon speaks (and certainly the truth holds no less as to such Men also) while he saith a Woman among all those have I not found.  
7. That which is most difficult in itself, and therefore most rare, is very easy, and ordinary to God's free and powerful Grace, when he pleases to manifest it: For, he who is greater than Solomon, Christ Jesus, gave proofs of his power and Mercy in reclaiming such Harlots as Solomon here speaks of, Luk. 7.37. Joh. 4.17. etc. Though Solomon having Counted One by One could not find One of a Thousand.  
8. A Sinner may attain to Repentance, and confidence of Mercy, though he know no such rare Monument of Mercy as himself, nor One of a Thousand involved in the same guilt withhim, truly Penitent: Paul knew not his match, nor Solomon his, and yet both were Penitent Believers, One Man among a Thousand have I found, it is probable he means himself, but a Woman among all those (that is of such a number) have I not found, it is probable he means the Thousand that enticed him to Idolatry.  
9 It is not Wisdom for any to conclude, that there are none reclaimed or Penitent, even among the greatest Sinners in the World, though they cannot after most serious Consideration of them and their case, conclude any of them such, or see evidences thereof in them, there may be Seven Thousand where the sharpest sighted cannot see One of a Thousand. 1 King. 19.18. We ought still to  hopes and desires that there may be some such though we cannot find them: For Solomon doth not deny such a thing to be possible, that there might be many among a Thousand, only he saith, among all those he found None.   
Ver. 29. Lo this only have I found, that God hath made Man upright; but They have sought out many Inventions: 
HEre are the two last Branches of his success in taking pains for knowledge, held forth in two Conclusions, drawn from the consideration of God's wise and holy Dispensations with Man, and Man's perverse carriage toward God.  
The first is that God made Man upright, this is the same with the expression of making Man according to the Image of God, or as the word here signifies, Strait, that is, conform to the will of God, and endued with Original Righteousness; So that his Majesty is free of all the Sin and Misery that is come upon Man: And while he saith he found this only, to wit, this which he Branches out here in two Conclusions, it is not to be understood as if he had found no other thing by his inquiry formerly mentioned, for he sets down several things he had found before; But the meaning is, that these two serving most to justify God, and humble Man as the cause of his own Sin and Misery, were the most satisfying considerations; Or this only he found farther (beside what is formerly expressed) fit to be Communicate as the result of his pains for Wisdom ver. 25. Neither is this to be understood as if Solomon had now first of all found out these Truths here expressed, seeing they are plainly revealed by Moses Gen. 5.1. And 6.5. And surely he was trained up in the Knowledge of them, but that he had gotten a new sight of them, and had read them of new upon the Lords Dispensations with Man, and the bad meeting which Man gives to God.  
The Second Conclusion is They have sought out many Inventions, the meaning whereof is, that Adam's Posterity can do nothing now but devise and multiply Curious Artificial ways, as the word Inventions signifies for dishonouring God, and making themselves Miserable: Now he changes the person here having spoken of Man in the singular number, he now speaks of All Men in the Plural, whereof three Reasons may be given. 1. Because he would Caution what he spoke in the former Verse, lest any might think there were some degree of Original Perversity, peculiar to the one Sex, which the other hath not, therefore he charges this equally upon the whole Posterity of Adam. 2. Because he would have all looking upon Adam as comprehending all mankind, receiving and losing what he had, not only for himself, but for all his Posterity. And ● Because all that are come of him, are but parts of him, and so, in the former part of the verse, he speaks of mankind in the Root, and that in Integrity, here he speaks of the same both in the Root and Branches, as fallen and corrupt.  
Hence Learn. 1. These Truths which are plainly revealed in the Word, and which we have Learned from it before, we should labour to find them out by our own Experience and Observation, as written and to be read upon the Lords Dispensations with Men, and their carriage toward him; when they are so found out they become very sweet, they have a new Relish, and satisfaction to the Soul: For Solomon who probably, read these same things in the Scriptures formerly cited, concerning Man's primitive Integrity and Original Righteousness wherein he was created, and concerning his fall, and corrupting of himself, doth here speak of them as found out by him, upon that diligent search of Wisdom, and of the Wickedness of Folly and Madness, formerly mentioned, This only have I found, That God made Man upright, but They have sought out many Inventions.  
2. They that seriously consider God's Wisdom in the course of his Providence, and the perverse and mad Courses that Men follow, will from the one find that God is to be justified as free of Man's Sin and Misery, and so may be helped to assent to this Truth revealed in the Word, that God made Man upright at the first, seeing they will find him encouraging Men to welldoing, and frequently testifying his displeasure against their Impiety. And from the other they may read, that Men only are to be blamed for all the Sin and Misery that is come upon them, while they may be observed ordinarily Sinning against their light, and the checks of their Conscience, and omitting much good which is in their power to do: For these two are here expressed as Observations which Solomon made upon God's wise way with Men, and men's perverse way before the Lord, This only have I found, that God made Man upright, but They have sought out many Inventions.  
3. That which we should mainly aim at in our Observations of the Lords Dispensations, and men's carriage before him, is to find cause of justifying and exalting God, and of condemning and debasing Man: For saith Solomon, this Only, or Mainly have I found, That God made Man upright, but They have sought out many Inventions.  
4. When Man came first from the hand of him that form him, there was no deformity in him, he was made Strait (as the word Upright signifies) not only as to the structure of his Body, whereby he excels other Creatures, and should be taught to mind things Heavenly, and not to lie grovelling like a beast upon the Earth, in sensual Pleasures common to him with the beast, but mainly in respect of the constitution of his Soul, he was Upright, his mind or thoughts and conceptions being clear, and his will and affections conform to the will of his Maker. The Lord hath done nothing since to deface that frame, Satan and men's Corruption have done all that, so that God is free of all that ruin that is come upon Man: For God made Man upright.  
5. Before renewing Grace make a change upon Men, they are not only prone to welcome and yield to Temptations, when they are offered, and to follow the Sinful Inventions of others before them; but they are all of them very Ingenious and have much Art to devise new ways of Sinning against God, and covering the same with fair pretences, and are very active to put the same in Execution: For so doth Solomon here represent the temper of fallen Men, They have sought out many Inventions.  
6. There is not any of Adam's Posterity descended from him by ordinary Geneneration, who is free of this infection of Original Sin, the Virgin Mary is not excepted. The Second Adam only is free, who is not come of the first as others of his Posterity are Luk. 1.35. For speaking without exception of any he saith, They have sought out many inventions.  
7. The first Man Adam was a public person representing all that were to come of him see, Rom. 5.12 So that what he lost was lost to all his offspring who are but parts of him, and that vicious frame of Spirit which he contracted is proprgat to all his Posterity: For Solomon having said Man, or (as it is in the Original) Adam was made upright, he changes the person, supposing all his Posterity to have fallen in him, from that uprightness: They have sought out many Inventions.    

CHAP. 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 endued 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 itself, 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 for 1. II. He directeth as a special evidence of this Spiritual Wisdom, unto the giving of due obedience unto the lawful Commands of lawful Magistrates. 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 Magistrate 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 dissuadeth 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 Terror, and uncontrollable 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 obedience unto the Commands of God, the Supreme Lawgiver, 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 choice 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 woeful 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 itself. 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 dissuade them from inconsiderate throwing themselves upon the Sword of the Magistrate, 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 endued 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 this, That notwithstanding the high advancement of such Men, in their frequenting the places of, and concernment in public 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 bend upon their sinful Courses and oppressing ways, namely because the declared Threaten in Scripture are not presently after their committing Sin put to execution against them. ver. 11. III. That he may farther show 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 men's Greatness, and encourage them under their Oppressions by them, he publisheth to the terror 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 (though 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 pathetic 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 vanish. 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 Foreknowledge, 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 men's 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 being 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. IU. 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 affectionately 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 interpretation of a thing? a Man's 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 Tranquillity of his Mind. He doth in this Verse First commend the person endued 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 endued with this Knowledge, in another Question, Who knows the interpretation of a thing? Importing that he who is truly Wise doth know it, that 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 Man's 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 Man's outward Deportmen, Phil. 2.15. and such an Holy Cheerfulness, as makes him lovely to all discerning Onlookers. 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 Man's knowledge of God in Christ, and of his Duty, shall make him bold as a Lion 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 Balance 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 prise it most, and the Persons that are endued with it: For it is he who had a great measure of this Wisdom, and knew also what other Qualifications and Gifts were to Men who thus prefers the truly Wise Man as one matchless, Who is as the Wise Man.  
3. Heavenly and saving Wisdom manifests itself 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 God's 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 itself in the effects of it, upon the outward carriage and deportment of them that are endued with it; as is imported in this, a Man's Wisdom makes his Face to shine.  
6. Saving Wisdom manifests itself by beautifying the persons endued with it, in so far as it sets them upon an Holy walking suitable 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 Oil of Gladness, the Consolations of Christ's Spirit which makes their Face to shine by humble cheerfulness, even in their saddest times, Act. 16 25. And 6.15. For by the shining of the Face is chief 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 endued with it, Who is as the Wise Man? etc. A man's 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 Terror 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 Knowledge, are but deformed in the Eyes of God, and spiritual Onlookers, though for external Beauty they were like Absalon; they are but base Cowards, being Slaves to their own Lusts, though for Strength and Courage they were like Goliath. For the contrary of this must agree to the person that wants this Wisdom, seeing 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 King's Commandment, 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 tranquillity 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 Kings or Magistrates, seeing that were expressly contrary to the clear mind of God in other places of his word Dan. 3.18. Act. 4.19.20. And to solomon's own mind in this same place, as will appear afterward, and this derection he presses in a very Emphatic 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 expressed: For the word Counsel is not in the Original which is only I— thou to keep etc. importing his Seriousness, as if no one strain could have weight enough for enforcing 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 enforces 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 engaged 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 Magistrates that it be such as may consist with the Duties of our Oaths and engagements to God the Supreme Magistrate, 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 enjoined 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 Commonwealth. 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 him to be endued 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 endued with this Heavenly Wisdom, and shown the sweet Advantages and effects of it, he comes here particularly to press some Duties wherein it is manifested, of which this is one pressed upon Subjects, I Counsel thee to keep the King's Commandment.  
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 Magistrates is to propagat the sound Knowledge of God's word, and encourage 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 pressed upon People by all Faithful Preachers living under lawful Magistrates: I Counsel thee to keep the King's Commandment.  
3. men's 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 expressly 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, etc.  
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 Men, that they have need to be tied by Oaths and engagements unto their Duty, for this Reason imports the necessity of such ties, 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 engage 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 Superiors 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 enjoined the same, Keep the King's Commandment, 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 dost thou?  
THat the former general direction concerning due obedience to lawful Magistrates may be brought to practice, he dissuades 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 Magistrates, 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 wicked Tyrants, seeing 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 join 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 engaged 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 dissuades from Fixedness, or Contumacy as the word signifies, in that course.  
And both these dissuasives he presses by an Argument taken from though absolute Power, and great Terror 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 God's 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 Trial 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, and 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 dost thou. It is not to be understood as if none might control Kings, or Supreme Magistrates, Acting contrary to their Duty, and to the command of the Supreme Lawgiver, seeing 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 Absalon, 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 endued 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 Terror, 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 dissuade 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 men's Hearts, namely their Impatience, Discontentment and Passion, which make them shake off their Allegiance and Duty to their Superiors, 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 wont 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 Magistrates, and that even when they have, or apprehend themselves to have received some ground of Discontent, 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 engaged 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 dissuasive imports both the hazard of engaging, and of persisting in an evil way, and presses the receding therefrom even after engagement, 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, and 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, seeing many things there spoken of him, are contrary to the Duties else where enjoined 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, than 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 Terror to evil Doers, and if they employ it otherwise, he makes good use of that also, for the increase of their Judgement, 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 Magistrates, 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 of God the Supreme Magistrate: for Solomon brings their Power, and the hazard of contradicting them, as a dissuasive 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 Commandment, shall feel no evil thing: And a wise Man's Heart discerns both Time and Judgement. 
HAving dissuaded 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 enduring the same with a good Conscience, and that is by keeping the Commandment, he means mainly God's Commandment, seeing all the Lawful Commands of Magistrates are but Branches or Applications of his Commands, and by the keeping of them, he means a sincere endeavour after Obedience in the strength of the Lord, according to the Tenor of the Covenant of Grace, wherein Solomon was well instructed both immediately 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 shows 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, seeing 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 Man's Hearts discerns both Time and Judgement; By the Wise Man is meant the same who keeps the Commandment, hereby evidencing himself to be endued with Heavenly Wisdom: And this shall be his second Privilege, 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 Judgement, 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 Commandments of God that are made plain to them.  
Hence Learn 1. The greatness of the Power and Terror wherewith the sinful Commands of Magistrates are often backed, is ready to abate in the Hearts of the best the respect they own to God's 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 dissuaded from rash disobeying of the Commands of Superiors, 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 Commandment, (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 enjoined in the Fifth Commandment: And consequently when the Commands of Superiors 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 Advantage from them: For Solomon that he may tie men to due obedience to Magistrates, presseth obedience to God by Reasons, Whose keepeth the Commandment shall feel no evil thing.  
3. The true cause why Men living under Wicked Magistrates commanding things unlawful, make Shipwreck of a good Conscience, either by enslaving 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 God's 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 Magistrates in things lawful, and to dissuade from rash and passionate Carriage, or disrespect toward them, even in refusing to obey their Sinful Commands, Whose keeps the Commandment 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 itself Heb. 11.36. yet nothing that can befall 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 engage their Hearts to Duty, and patiented suffering for it: For (saith he) Whose keeps the Commandment 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 passionate Magistrates, as Abigail did David 1 Sam. 25.18. And times of bearing 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 Vzziah, 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 yielded 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 men's natural Wit, 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 Man's Heart, to wit, the Heart illuminat with the Saving Knowledge of God, and His Will, and possessed by the Spirit of Wisdom) that Discerns both Time and Judgement.  
7. 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 Commandemen 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 shown the excellent advantage that they have who are endued with Saving Wisdom, to wit, Ability to discern their duty, and the season thereof, he comes now to show 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 men's 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 ignorance, 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 Man's Misery, for then the Man that hath the greatest measure of Saving Knowledge, might be equally miserable with them that want it, seeing it is God's Prerogative to know absolutely 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, seeing 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 men's Actions, and a season for their Acting, which they should labour to understand, but the same is also to be observed in reference to men's Purposes, and Resolutions concerning these: So that they should not so much as suffer their Hearts to resolve upon, or incline 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 Man's Hears discerns both time and Judgement, in showing the consequence of not discerning these, he applies it to men's 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 itself, 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 Undertake, 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 Gild 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 that Men destitute of it do bring upon themselves: For it being his scope to commend Saving Wisdom, he here 〈◊〉 cut the woeful 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, etc.  
4. Though both those that are endued 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 Privilege and Happiness of the Man endued 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 suitable 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, seeing 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 suitable 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.  
6. 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 employ 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 die, 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 immediately preceding, whereof no Man can know the time, and may be taken with a special Reference to the foregoing purpose, as an Argument to dissuade Men from Rashness in hazarding themselves under the stroke of humane Justice from Magistrates, and to move them for that end to keep themselves within the bounds of their Duty toward them, seeing as he hath shown before, they have power to reach Men easily that provoke them, and being once apprehended, and Sentence passed 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 man's 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 God's 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 Man's Inability about the time of his Death not only to resist Death, but to do any  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 Muskets, 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 Combat which Men must have with Death; Thus he sets out the necessity of it, and men's Impotency to shift it. And because wicked Men who by many sinful shifts put by hazards, yea Death itself 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 Solomon's expression is before, therefore that he may terrify and reclaim such, he doth assure all, whether Magistrates or Subjects, that none of their wicked Courses wherein they are restless, and whereunto they have wedded themselves, shall be able to prevent their Death or prolong their Life: as the last words of the verse signify.  
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 than God's 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 wit 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, cometh, he will have no Power over it to Retain it: for this is an Argument for the study of Heavenly Wisdom, and respect to God's 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 near they will have strong desires to Retain their Spirits a while longer, and to have a Discharge from the Combat with Death, they having nothing to comfort and strengthen them against the King of Terrors, 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 Terrors, 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 Die, and Comfort in Death. For as a proof of Man's 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. men's 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 sister 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 near, 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 Battle with 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 engaging 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, lest by their miscarriage they engage 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 Terrors: 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 threatening which contradicts men's ordinary apprehension, neither shall Wickedness deliver those that are given to it.  
10. Whatever be men's 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 expressed, 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 Utter Destruction, from which there shall be no escaping to all Eternity.  
11. However all unregenerat Men, rise not to a like height of 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, signify, 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 Turbulence 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 God's Providence, for the several kinds of them, and so far as humane understanding, elevated and 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 God's Providence, or the carriage and issue of humane Affairs, as these are under the dominion of Providence, seeing 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 spoke 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 saddest 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 enjoying their Prosperity to their hurt, For the Scope of the words before and after, implies the time here spoken of to be very sad, and yet Solomon saith, he saw these sweet effects of Heavenly Wisdom, and the woeful 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 exemed from streatching 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 entire 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 men's 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 show 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 men's 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.   
Ver. 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 oppressed 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 Man's, 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 public Judicature, where the Holy God is said to stand, and Judge, Ps. 82.1. And likewise the place of public 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 mere Politicians, and corrupt Statesmen do 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 itself a Misery to be forgotten among the most part of Men, seeing it is incident to the Best Eccles. 9.15. But he speaks of it as a proof their Misery, because they 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 applied to their being Forgotten, seeing it is clear, he speaks of such as can leave nothing behind them Savoury, or worthy to be remembered.  
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 likewise may suffer that respect to be shown 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 Oppressors, 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 men's 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 seeing 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 Judgement 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 public 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, seeing he will be sanctified in all that draw near 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 intent 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, seeing they have left nothing behind them, worthy to be remembered, 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 Oppressors Buried, and all their Hypocrisy 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 dwelled, 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 bend upon their sinful Courses, namely, because the Sentence or threatening 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 terrify them, and so give up their hearts to commit Wickedness with boldness and full delight.  
From this Learn. 1. There is a sentence passed against every Sin and Sinner, It is passed in God's 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 passed 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.  
2. The Lord doth not immediately upon men's 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 amendment, 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 threaten as if they should never be execut, Isai. 5.19. Jer. 5.12. And entertaining 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 rendered, 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 Wickedness shall be execut. Though it be not speedily, it shall be certainly, and the longer it be delayed, the nearer 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 powerful 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 bend 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 the 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 Knowledge and Grace, to have his Heart fully set in him without reluctancy, or remorse, to do Evil. The regenerate 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 numbered 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 favours 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 Terror 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 Terror of flesh.  
And Thirdly, He denunceth Judgement against the Wicked: with all importing it to be so great, that positive terms 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 Man's Life, his Days are but a Shadow, not so much for the shortness of them, being compared 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 God's 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 Man's 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 fuel 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, seeing 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 show 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.  
4. 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 mar or diminish the Happiness of the truly Godly: For (saith he) though a Sinner do Evil an Hundred times etc. yet it shall be well with them that fear God.  
5. The Lord in denuncing Judgements against Wicked Men, hath a special eye to the comfort of the Godly, they are so near 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 easy 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 God's promise; and comfort themselves concerning the sweet issue of their pains and the Gracious Reward of their welldoing, 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 mere 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 persuasion 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 Men that fear of God to speak with application to themselves, else they cannot have that strong Consolation, which is suitable 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 Sovereignty and greatness, Jer. 10.7. his goodness manifested to them Host, 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 God's displeasure, by eshewing Trouble from them, Only those (I say) may persuade themselves, that it shall be well with them, and only those can Comfort themselves in such a persuasion 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 setting itself 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 Terror, as not to flee from him; his goodness so as to draw near 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 Days of many Godly, who are taken away from the Evil to come, yet shall they never be drawn 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 through 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 woe and Misery to come upon them, though they be for the present spared, and prospering in their Sins. For so is it here set 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, as 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 men's 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, seeing 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, God's acceptation of men's works, and therefore it must be a spiritual Rejoicing in God, as the effect of men's Faith, avent the Blessed Issue of their Troubles, formerly spoken of, and 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 mar 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 threatening the Wicked, so if they would make these consolations effectual for their Comfort, they must insist upon the Discouragements which mar 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 mar their Comfort. There is a just man to whom it happeneth according to the work of the Wicked etc.  
2. 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 endure 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 engage 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 expressed, be most wise and Holy, yet the same as men eaten instrumental in it, proves their condition here to be Vain, that is, that Happiness cannot be had by the enjoyment of things earthly, and that every man is Vain who seeks it in them: For Solomon reflecting not upon the Lord's Dispensation in ordering things thus, but upon men's corruption, and their Lot in this World passes this sentence, There is a Vanity which is done upon the Earth. etc. and again this is Vanity.  
6. The Children of the Lord should not only make Conscience of 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, than I commended Mirth etc.  
7. To rejoice in God, and to comfort ourselves 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 increase 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 Lord's 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 God's special Grace and love to them Gen. 33.5. And if they do not this, they have but the Beasts Happiness: For there is nothing better, then to eat and drink, and so upon that occasion to be Merry 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 shall never want, as long as God minds to continue Life with them, and take service from them, when they have nothing they shall be as if they possessed 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 employed in some honest Labour, both outward in their callings, and spiritual in the practice of commanded duties, and not upon those who live in idleness, or eat and drink the gain of Falsehood 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 seethe 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.  
THe Preacher having commended the study of Heavenly Wisdom, and shown how the Lord's People by the use thereof may have Comfort under the saddest 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 Sovereignty, 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 Threaten 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 suitably affected therewith. 2. He shows 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 others, There is (saith he) that neither Night nor Day taketh sleep, which though it may be true of men's 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 expressed 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 ordinarily 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 endued 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 Man's 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 accurate, as is imported in that Expression; though a Man Labour (which signifies painfully to labour) 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 endued with Saving Knowledge is ordinarily 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 expressed 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, etc.  
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 suitably to those Impressions of the Wisdom, 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 Threatening 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 dependence 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, seeing 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 seethe sleep with his Eyes.  
5. 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 mar 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. etc.  
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, seeing these are mainly intended by him in his working, and must look upon all things that fall out as one entire 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, than (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 Man's 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 unsearchable 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 Wit, 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 of 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, etc.  
11. Even these that are endued 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 writings, 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.    

CHAP. IX.  

THE ARGUMENT  
THE Wise man's Scope in this Chap. being to further the true peace of the Godly, and to prevent the disquiet which might arise from the misjudging of, and miscarrying under, the various Dispensations of God mentioned in the former chap. He doth in the First part of this chap, unto the ver. 7. After his profession of his serious study of the works of God, notwithstanding of the forementioned inability in man satisfyingly to comprehend them; and his purpose to publish and explain what by this study he should attain to of them for the benefit of the Church, ver. 1. Set down some useful Remarks he had made upon the Lords providences and men's dipositions and carriages under them. As I. That the imbracers of Christ, right entertainers of the Spirit of Sanctification, and Students of spiritual Wisdom whereby they may know how to please God; They and all their service and matters are not only under his general providence and dominion as all other things are, but under his special favour direction and protection for their good, for 1. II. That neither Gods special love nor his hatred can be infallibly concluded either by persons themselves or others, from the outward events that are common to good and bad, ver. 1. III (which evinceth the former Remark) what ever difference the Lord put betwixt the Godly and the wicked in his outward Dispensations at sometimes and in some cases, yet in his ordinary course of Providence, mercies and miseries come alike to them both, for 2. And upon occasion of this that they may the better know special love or hatred which cannot be known by outward events, he giveth the different descriptions of these two parties thus alike dealt with as to outward events. Calling the one 1, Righteous in regard of the imputed righteousness of Christ, and begun inherent Righteousness, 2 Good, having good in themselves and Communicative of it to others 3, Clean, tho' not from the inhesion and pollution; yet from the dominion and guilt of Sin, still washing themselves in the fountain of Christ's Blood, 4. Sacrificers, that is conscionable and spiritual Worshippers, 5. Fearers of an Oath, as being ready to perform lawful Oaths both to God and man, and afraid of rash and sinful Oaths. And he calleth the other, 1. Wicked or restless in sin. 2. unclean, being under the Gild and Pollution of Sin, 3. such as Sacrifice not, being neglecters and slighters of God's Worship 4. Sinners as being devoted to and sold under Sin, 5. And Swearers, as taking God's Name in Vain, and addicted to rash and false Swearing, ver. 2. iv He remarketh the bad use which by reason of Corruption most men make of this equality of Events: Not only the Saints through unmortified Corruption may thereby be discouraged in their duty, Murmur against the Lord and incline to side with the Wicked, ver. 3. But especially the Wicked are thereby the more emboldened to Sin and the more insolent in Sinning. ver. 3, Which if continued in will terminate both in the first and second Death. ver. 3. And V He produceth two powerful considerations (the not minding of which may be the cause of the forementioned abuse of this equality of Dispensations) The First whereof, To bring the Godly to a cheerful submission under an afflicted Lot, To wit, That the saddest condition in the World hath advantages with it, which rightly improven may mitigate the bitterness thereof: in the discovery of which, He commends the state of natural life (abstract from the eternal condition) even tho' attended with troubles (1) From the society of others to which a living man is joined ver. 4.2 From the ground of hope he hath that his life tho' for present sad, may afterwads be bettered, ver. 4. which is illustrated by a proverbial speech importing, That a living man tho' in a very abject condition (compared to a Dog) is preferable to the most eminent man (resembled by a Lion) when Dead, ver. 3. And 3. From the knowledge they have or may have of the certainty of Death which may mind them of preparing for it, by a right improvement of the comforts of this life and a cheerful submission under their afflictions, ver. 5. The Second consideration to stir up all to the right use making of outward comforts, is the certainty and necessity of parting with them at Death; Evidenced, 1. In that the Dead are ignorant of the estate of affairs here on Earth concerning their Estates, Relations &c: ver. 5. 2. That at Death they are deprived of all the temporal reward and fruit of their pains and labour. ver, 5. 3. That their memory which they designed to perpetuat shall be among men much forgotten, ver. 5. And 4. Their love, hatred, Envy, and other passions as to their way of exercise here upon earthly Objects, is perished, ver. 6. And generally that they are no more that way concerned in things under the Sun as they were when here upon Earth, ver. 6,  
Secondly, In the second part of this Chap. from ver. 7. To the end, are contained several directions as proper Remedies against that despondency and disquiet which is incident to the Saints under an afflicted lot, and may arise from the consideration of the equality of outward events to them and to the Wicked, I The First whereof is the holy and cheerful use of creature comforts which God allows upon them, for sweetening their life unto them even under their Crosses. ver. 7.8. and 9, Which he First, Instanceth in three particulars. As 1. in reference to diet, that men take the sober, suitable, and christian use of what meat and drink God allows them for encouraging and strengthening them in his service ver. 7.2. As to Apparel and Ornaments of the Body, that they make use of such comeliness and decency in Apparel and Ornaments of the Body, as their station will permit, and may express their cheerfulness even under their Crosses ver. 8. And 3. Conjugal society, That being in a marriage-yoke, they are to live (especially the Husband who is to proceed in the duty) lovingly and cheerfully together, ver. 9 And Secondly, presseth by three Arguments. The 1. taken from the Lords acceptation of their persons and services, ver. 7. The 2. from the vanity of man's life and its subjection to so many miseries, ver. 9 And the 3. From the Lords designing outward Comforts to be a temporary encouragement and portion to the Godly even under their crosses, tho' they have better things to look for afterwards, ver. 9 II. A second direction for making the life of the Godly comfortable to them under a sad lot and for right improvement of the former comforts allowed on them under it, Is, That they would use their outmost diligence in the performance of all commanded duties particularly in the prosecution of the duties of their calling, ver. 10. Which he presseth by an Argument taken from the danger of their being deprived of opportunities, either of contriving or acting of good, by Death, to which every man is p●ssing, ver. 10. III. The third direction is humbly to expect the success of our endeavours not from our own promising preparations or Abilities, but from God; and that we be not perplexed with the disappointments incident to human endeavours, ver. 11.12. Which he illustrats, 1, By setting forth his own serious observation of the disappointments that attend human affairs, ver. 11.2. He giveth several instances of this his serious Observation in things most promising for success referable not only to natural and civil, but also spiritual concerns, ver. 11. 3, He affordeth a two fold cause of these disappointments, The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fittest opportunities, ver. 11. The other is, not consulting the word and spirit of God for finding out the fittest seasons of Actions, ver. 12. And 4. He holdeth out what sad consequences follows the not depending upon God's secret and powerful providence in things, and ignorance of the fit seasons of actions in two similitudes of Birds and Fishes who through madadvertency are easily ensnared. ver. 12. iv A fourth direction in order to the forementioned purpose, and for the better improvement of the former directions, Is, The study of spiritual wisdom, Illustrated. 1, By Solomon's serious consideration of this Wisdom, and his esteem of the noble effects of it, ver. 13. 2. By a parable, or supposed history or (it may be) some particular providence falling out in his Fathers or his time of the deliverance of a city from a great strait by the wisdom of a poor man, when other means were wanting or did fail, ver. 14.15. 3. By mentioning the ungrateful entertainment that this poor man meeteth with, notwithstanding his good service, he is slighted and despised ver. 15. Hence, 4. He inferreth as Wisdom is better than strength so when men want external advantages, they are by most men misregarded, ver. 16. V And then in the Conclusion of the chap, He doth 1. Encourage to the peaceable prudent and humble communication and embracing of the Doctrine of this saving Wisdom even when it may not well be publicly avowed, and tho' by most despised, as proving more acceptable and successful in a a straight, than the most public and imperious edicts of wicked Rulers among their flattering and foolish Subjects, ver. 17. 2. He again preferreth this spiritual Wisdom (knowing how ready we are to undervalue it) to all external means especially where it is wanting, ver. 18. And 3. That one or few of these wicked persons void of this Wisdom being countenanced, followed and not mourned over and witnessed against may deprive a whole society of many mercies and draw on great judgements upon it, ver. 18.   

CHAP. IX.  
Ver. 1. For all this I considered in mine heart, even to declare all this, that the righteous and the wise, and their works are in the hand of God, no man knoweth either love or hatred, by all that is before them.  
2. All things come alike to all, there is one event to the Righteous and to the Wicked; to the Good and to the clean, and to the ; to him that Sacrificeth, and to him that Sacrificeth not: as is the Good, so is the Sinner; and he that Sweareth, as he that feareth an Oath.  
THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations, and how to carry themselves aright under them, so as they may have true peace and be free of vexation incident to them, Solomon, doth First show that notwithstanding of man's inability to find out or clearly understand any of the works of God, mentioned in the close of the former Chapter, he was not discouraged in the study of them, but gave up his heart to know what might be known, and purposed to declare, or (as the word signifies) to make plain and clear to the Church of God, All this, namely both the shortness of man's wit, and what he himself had found out.  
Next, He condescends upon three very useful observations which he had made upon the Lords working.  
1. That the Righteous and the Wise, and their works are in the hand of God: by these denominations the Righeous and the Wise, the same persons in the same state are designed, namely, such as are fled to the Righteousness of the Messiah, and are studying Heavenly Wisdom, that they may walk unto wellpleasing, those persons and their Works, or (as the word is) their Service are in the hand of God, whereby is meant, not only that they and their matters are under the dominion of his Providence, as all things are Psal. 95.4. but that they are under his special favour and protection, under his Fatherly providence for their Good, as the expression signifies, when it is applied to the Godly, Psal. 31.15. Joh; 10.28.  
2. The second is, No man knows either Love or Hatred, by all that is before him, the meaning is, that neither the special Love, not the displeasure of God, can be known to men themselves or to others by these things that are before them that is by outward events, which are common to good and bad: For of these things only as no certain and infallible evidences of God's favour and love he speaks in this place, as will appear by the following reason, so that they do manifestly pervert the sense of this Scripture, who would from it infer that no comfortable assurance of a man's being in a state of favour with God can be attained unto in this life: For Solomon only excludes outward events as insufficient evidences of God's love or hatred, as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them, or (as it is in the Original) before their Face, and by the following words; but doth not exclude Gods own Graces bestowed upon a man, and manifested by his own Spirit, 1 Cor. 2 12. from having evidences of his Love, especially considering that so much of the Scripture is written for that end, that his people may know that he loves them, and so may have true Comfort. 1 Joh. 1.14. And 5.13.  
3. The Third Observation is a Reason of the Second, that all things come alike to all, which is not to be understood as if the Lord did not sometimes put a difference between the Godly and the Wicked, even by his Dispensations, by exeeming the Godly from these Judgements which often take away the Wicked, as is clear in the Examples of Noah, Lot, Nahab, and others, but the meaning is, that the Godly and the Wicked are alike prosperous and alike afflicted, and rather the Godly are under the saddest of Dispensations; and that he speaks of outward Events, or as the Word Event signifies, Occurrences of Providence, is yet more clear by the following words, There is one Event to the Righteous and the Wicked, etc. in which words he giveth several Denominations or Tittles of them that are in a state of favour, and them that are not, pointing at their different state and qualifications, by which they may discern themselves and others also, so far as is fit for them to judge, whether they be in a state of favour or not, although they cannot judge of this by outward Dispensations.  
As for the Godly they are called 1. Righteous, not for any perfect and personal Righteousness, but for the Righteousness of Christ, imputed to them, and inherent Holiness begun in them. 2. They are Good, pointing at their Bountiful or Edifying Disposition (as the word signifies) which makes them study to do good to others, thereby resembling their Heavenly Father, and this is the Mark of a Justified Person. 3. They are Clean not from all Sin, as before Chap. 7.20. but they are Clean from the guilt of Sin, and are daily setting about the cleansing of themselves from the Pollutions that are in the World. 4. They are such as Sacrifice, that is, they are conscionable Attenders upon God's Worship, whereof one part, which was the principal in Solomon's time, is put for the whole. And 5. They are such as are afraid to offend by Rash or False Oaths, or neglecting to perform Lawful Vows and Engagements to God or Man, and by these Qualifications they may know themselves to be beloved of God, who cannot know it by outward Events.  
And Next, For the Wicked, they are designed by so many contrary Names as clear their state and temper. 1. They are Wicked, or (as the Word signifies) restless in their sinful Courses. 2. They are , under the guilt of their bypast Sins, and still wallowing in new Pollutions. 3. They are such as Sacrifice not, that is, they either neglect, or slight the Worship of God. 4. They are Sinners, that is, devoted and given up to their Sins, otherwise all deserve that Name. And 5. They are such as profane the Name of God by Rash or False Oaths, or otherwise, contrary to the Third Command.  
Hence Learn 1. The unsearchableness of the Wisdom of God manifested in his Dispensations, and our shallowness and weakness of Wit to comprehend the same fully, ought not to discourage us in the study thereof, but should stir us up to give our Hearts away so much the more to it: For Solomon having in the close of the former Chapter, asserted that No Man can find out the Work of God, not the most painful and wise among Men, he saith here, For all this (or notwithstanding of all this) I considered in my Heart, etc.  
2. As all that give their Hearts away to the study of the Mind of God manifested in his Word and Works, especially those who have an Office in the House of God to teach others, should make this one end of their pains, that they may attain to what may be profitably held forth and communicate to others for their good, and not knit up their Observations like a Talon in a Napkin; So whatever any in their stations and places bring forth to others, they should study to do it with clearness and plainness: For Solomon considered all this in his Heart, even to declare it, the Word signifies to make it Plain as upon a Table, that he that runs may read. Hab. 2.2.  
3 However the Godly are apt to apprehend themselves misregarded by the Lord, Ps. 31.22. and their Service rejected by him, Ps. 22.2. yet their Persons and their imperfect Service are in his Hand, their Persons to be provided for, protected and preserved, till they come to Glory, Joh. 10.28, 29. and their Service is in his Hand to purge it from the dross of it, to accept of it, and reward it. Rev: 8.3. For the Righteous and the Wise, and their Works are in the Hand of God.  
4. It is only they who are fled to the Righteousness of Christ, and are studying what is Righteous in his Sight, and for that end are endued with Heavenly Wisdom, and studying progress therein, who can take the comfort of this, that they and their Service are thus in his Hand: Therefore are those to whom this Privilege belongs thus described, The Righteous and the Wise and their Works are in the Hand of God.  
5. Although the Lord's outward Dispensations are sometimes so favourable, that they may serve to confirm and clear those who are otherwise confirmed, concerning his Love and respect to them, Psal. 41.11. And sometimes they are so terrible that they speak plainly his displeasure to them that are walking contrary to him. Ezek. 21.17. yet no outward Dispensation, be it never so favourable and sweet, can be the prime or infallible evidence of the Lords favour and Love, neither can any Dispensation, how sad and terrible so ever, be an infallible sign of his hatred, or rejection of any: and therefore they are injurious to God and to their own Souls, who because of any favourable Dispensation, would conclude that the Lord approves and favours them, as the worst of men are ready to do, Hos. 12.8. or who conclude his displeasure and loathing of them, because of hard Dispensations, as the best are ready to do, Isai. 49.14. For (saith he) No man can know Love or Hatred by all that is before them,  
6. Those who were differenced from all eternity in God's Counsel and decree, whereby he purposed good to some, and past by others, who are differenced in time by their effectual calling, and other privileges, and who shall be differenced at the last day as far as the Right and Left hand differ; those (I say) may be alike dealt with in regard of outward Dispensations. The Godly may be crossed, afflicted, tormented with Sickness, Poverty, Disgrace, exile, Heavyness of Spirit and the like, as well as the Wicked: And the Wicked comforted with success, Credit, Riches, Ease and Cheerfulness of Spirit no less, yea sometimes more than the Godly, the Lord would not have the better or the worse of these things valued by men as their Happiness or their Misery: For this is Solomon's third observation, which he declares to the Church, All things come alike to all, there is one event to the Righteous and to the Wicked.  
7. When we see the Godly afflicted, as Wicked Men deserve to be, and Wicked Men comforted by outward favours, as (according to our apprehension) the Godly should be, we ought thereby to be led to the believing consideration of this, that God would have us taking other grounds whereupon to conclude his Love and favour, or his displeasure and indignation toward us. For as a proof of that, that neither Love nor Hatred can be known by the things before us, this is given; All things come alike to all, there is one event etc.  
8. So excellent is a reconciled state in regard of the many privileges they have who are in it, and the many divine qualifications, wherewith they are endued, that they have many Styles and Titles of honour wherein they comfort themselves against all sad Events, and against the community of their lot here, with that of the worst of men: For here several of their Styles are reckoned out by Solomon, Righteous, Good, Clean, such as Sacrifice and fear Oaths.  
9 So woeful is the case of unreconciled Souls, and so many are the parts of their perverseness, that few words cannot express the same, therefore Solomon here makes use of many to design them that are not beloved of God, They are Wicked, Unclean, Sinners, such as Sacrifice not, Swearers,  
10. The Lord looks upon them whom he Loves as they are in Christ, and reckons them by their better part, and according to what he intends to make them at last: Though they be in themselves Unrighteous, Unclean, Wicked, Slighters of his Worship and Prophaners of his Name, yet because they are considered in their Cautioner they get all the contrary Names, Righteous, Clean, Good, etc.  
11. Only those who have fled to Christ's Righteousness, and so are made Righteous, are the persons who may conclude themselves favoured of God, and all that have done so, are made in some measure conform to their Heavenly Father in goodness, they are also made to purify themselves, even as he is pure, they are tender and conscientious of his Worship, especially his public Ordinances, and so are they of any lawful engagement they have taken on, for these go all together: and by the contrary, those have no ground to think otherwise of themselves, than as in an unreconciled state, or of their way as hateful to God, who are restless in the course of their Sin, as the word Wicked signifies, who are living under unrepented of guilt and daily defiling themselves farther by serving their Lusts, who neglect or slight the Worship of God, and profane his Name. For these and the like are the marks whereby men may judge and be able to discern whether they be in a state of favour or not: For Solmon having denied Love or Hatred to be known by outward events which come alike to good and bad; he doth with all give such a description of them that are beloved, and them that are abhorred of God, as all may know their state, and be able to judge of it, while he saith, There is one event to the Righteous, and to the Wicked, to the Good and to the Clean, and to the . etc.   
Ver. 3. This is an Evil among all things that are done under the Sun, that there is one event unto all, yea also the heart of the Sons of men is full of evil; and madness is in their heart while they live, and after that they go to the Dead. 
HEre is the Fourth observation which the Lord Spirit taught Solomon to make upon his Dispensations, and men's disposition and carriage in order thereunto, and according to his professed purpose in the first words of the Chapter to make clear to others, and it is concerning the ordinary effect which the equality of Events spoken of in the Third Observation, hath upon the most part of men: There is an Evil (saith he) among all things that are done under the Sun, that there is one Event etc. Which cannot be understood as if he were censuring the holy and wise providence of God in permitting and ordering it to be thus, that outward Events should be common to good and bad: But the meaning is, that as Afflictions to the Godly are of themselves Evil, grievous and bitter to their flesh, and often corrections for their Sins, and upon the other hand; Prosperity is an Evil to the Wicked as it is a heaping of Coals of fire upon their head; So mainly this equality of Events to Good and Bad, is Evil, in regard of the bad use that most men by Reason of their corruption, make of it, especially Wicked Men who therefore shake off all care of Piety, and wax bold in their Sins, seeing they prosper so much in them, and in so far as Corruption is unmortified in the Godly, the sight of this equality of events, becomes an evil to them, discouraging them in their Duty, and often inclining their hearts to side with Wicked Men in their course, as appears by Psal. 73.10. etc. And this he calls an Evil among all things, or as the words may be rendered an Evil above all things, to point out the frequency, or rather the heinousness of this abuse of the Lords Dispensations, for so the Hebrews do sometimes express the Superlative degree, Prov. 30.30.  
Next, He explains how this is an Evil to Wicked men, in two expressions, their hearts are full of Evil, which may be either taken for the cause why they make a bad use of their Prosperity, even because they are void of the Grace of God, and full of contrary Evils, or rather for the effect of their enjoying Prosperity, and observing the afflictions of the Godly, they give up themselves to all sorts of Wickedness, as if God were not displeased with their way, or would never be wroth with them, seeing he seems so, in his Dispensations, to favour them. And this he enlarges by another expression, Madness (saith he) is in their Heart, etc. Or (as the word Madness signifies) Boasting, Pride, and Insolency in their Sins take up their Hearts all along their Life.  
And Lastly, He shows what shall be the end of their course, after that (saith he) they go to the Dead, which is not simply to be understood of their going to the state of the Dead, abstracting from their future and eternal state, seeing that is common both to the Wicked and Godly: but the Death he speaks of, is that which is the wages of Sin to the Wicked, that is temporal Death, putting a period to their Prosperity and sinful courses, and making them enter into Eternity of torment, which is the second Death: And this is spoken to deter them from their sinful Courses.  
Hence Learn. 1. These favourable and prosperous Dispensations, which wicked men meet with, and which they should take for invitations to Repent for former abuse of God's goodness, and as engagements to his service and obedience, who deals so liberally with them, are turned by them into occasions of Sinning, made fuel to their Pride Hos. 13.6. and contempt of the threaten, of the word, Psal. 73.9. so do they heap upon themselves by their abuse of these things Wrath against the day of Wrath: For he speaks mainly in reference to Wicked men's abusing this Dispensation, that they prosper as much, yea often more than the Godly, while he saith, There is an Evil among all things that are done under the Sun, that there is one Event etc. also the Hearts of the Sons of men are full of Evil, &c  
2. Mens abusing of outward success and Prosperity to embolden themselves the more in Sinning against God, it common among all that are unrenewed, and is a most heinous crime, being a Sin against the goodness and long suffering of God, and the occasion of many other Sins, for both the commonness and heinousness of it, are imported in this expression, There is an Evil among all things done under the Sun.  
3. Though it be an ordinary delusion among men, to think their Hearts good, were their way never so vile, yet not only are the Hearts of all men naturally altogether void of any thing that is good, and that is the cause why they abuse to licentiousness the goodness of God manifested in his Dispensations, but likewise the more of his Goodness they meet with, their Wickedness grows the more, their vicious habits, contempt of God, love to their Lust's hardness of Heart, and spiritual security grow upon them, for this may be either taken for the cause why they abuse their Prosperity, to grow thereby Mad in their Sins, or for the effect of their abusing of it: The hearts of the Sons of men are full of Evil.  
4. As unrenewed men especially in Prosperity do ordinarily go Mad in their Sins, violently prosecuting their Lusts, boasting and Glorying in their sinful ways, as if there were no account to be given thereof, as the word Madness signifies: So what ever use of their wit they may have to plot mischief, to execute their purposes, and carry on their Plots closely, they are really Mad, incapable of any wholesome counsel destroying their own Souls, and taking pleasure in so doing, like Mad Men: For (saith he) Madness is in their Heart.  
5. While Men abuse the Lords Dispensations, by flattering themselves in their Sins, and persuading themselves of his love and favour, notwithstanding of their Wickedness, because they prosper; there is a spiritual distemper and Madness upon their Spirits: For it is mainly in reference to the misjudging of the Lords Dispensations, and making this wrong use of them, that he saith Madness is in their Heart.  
6. Men void of Saving Grace never weary of their Mad and sinful Courses, while Life or Strength continues, after they have along their Life abused their prosperity by Pride, Insolence, Oppression and Slighting of God, even when Death draws near, they but grow yet more Mad in Sin, repining against God and his Providence, because they cannot longer enjoy their sinful Pleasures, and so they carry their Sins to the very Gates of Death with them: For (saith he) Madness is in their Heart while they live, and after that they go to the Dead, he speaks of their sinful Courses, as having an immediate connexion with their very Death.  
7. As Temporal Death shall put an end to the sinful Pleasures of Wicked Men; so eternal Death shall then begin to seize upon them, whereof the Servants of Christ should often put Mad Sinners in mind whether they will believe or not: For there is more in this last Expression, than a simple minding Men of Natural Death which is common to all, And after that they go down to the Dead.   

Ver. 4. For to him that it joined to all the Diving, there is hope: for a living Dog is better than a dead Lyon.  
5. For the Living know that they shall die: but the Dead know not any thing, neither have they any more a Reward, for the memory of them is forgotten.  
6. Also their love and their hatred, and their envy is now perished; neither have they any more a portion for ever in any thing that is done under the Sun.  
THe Preacher giveth here two Considerations serving to work the Hearts of the Godly to a cheerful Submission under an hard Lot in the World, and to stir up all to use their Life, and the Comforts of it well, that so they may prepare for Death. The One is, That the meanest or most afflicted Life hath some Advantages with it, which being improven may make Men digest the Afflictions attending it. The Other is, That they who have the most prosperous state in this World must part with all the Comforts of it at Death: And so the Words may be also looked upon, as containing the Reason of men's madness in abusing the Lord's Dispensations, as is expressed in the former Words, namely their inconsideration of the Advantages of Life, and the necessity of parting with all the Comforts of it at Death.  
In setting out the First, he commends the state of natural Life, while he saith, To him that is joined to all the Living, which is a kind of description of any Living Man, and commendation of his state. 1. From the Social temper which he ought to have, and the Advantage he hath thereby, There is hope, how sad soever his Condition be, he may have hope that it may be better, or there is ground of hope to him, if he make use of his Life, that he may get all the troubles mitigate and sanctified, and so may prepare for a better, and this he doth illustrat by a common Proverb, A living Dog is better than a dead Lion, which is a Speech applicable to many Purposes, and according to the matter in hand, the meaning of it is, that a Living Man who hath the most abject and contemptible Life, (for such a Man useth to be set out by the name of a Dog in Scripture, as 2 King. 8.13.) is Better, that is, he may be more useful for himself and others, than the Greatest Man now being Dead. Here it would be considered for clearing of the following purpose, that while he compares the Living and the Dead, and prefers the Former to the Latter, he doth not speak of the Dead considered as to their future Eternal State, for so they are beyond all comparison, either better or worse, but abstracting from that, considers them simply as by Death deprived of Natural Life, and the Advantages thereof. 2. The Second Thing that commends Life is, That the Living know that they shall Die: That which none can be altogether ignorant of, who have the use of Reason, and which all should actually consider, he speaks of as agreeing to all, and this is a great Advantage if it be improven, that Men knowing this, may while they have opportunity prepare for Death, lose their Hearts from their earthly Enjoyments, from which Death at last will separat them, use their Allowance cheerfully for their encouragement in God's Service, and comforting of themselves against the Afflictions of their Life, which is the Scope.  
Now in opposition to these Advantages of Life, he comes in the next place to point out the Disadvantages of the state of the Dead considered as hath been formerly expressed, and only mentions such as point out the privation of Natural Comforts, because these will weigh more with Men who seek their Happiness in this Life, than if he should tell them of the Torments of Hell, or separation from God's Favour. The First is, That the Dead know not any thing, to wit, of the estate of Affairs here, As for Example, how it fares with their Relations, and the purchase they made in the World, and so he doth not deny the Being of the Soul after separation from the Body, nor consequently the essential properties of it, such as the exercise of Reason, and the like. 2. They have no more a Reward, he speaks not of the future Reward of their Welldoing and Evil-doing, which certainly abides both Good and Bad, Mat. 25.46. but of the temporal Fruit of their Labour and Pains which they have taken in this World, at Death they have an end of that. 3. The memory of them is forgotten, to wit, among Men on Earth, which is a reason of the former; they placed some Happiness in perpetuating their Fame and Memory; therefore they are much forgotten, and so lose that Reward they looked for. 4. Their Love, Envy, and Hatred are perished, which is not to be understood as if these Passions and Affections of the Soul, were extinguished at Death; the Soul after that retaining its own Nature, and doubtless there is perfect Love which casts out all Fear in the Souls of Just Men made perfect; and there is also in the Souls of the Damned, Hatred and Envy against God and good Men, and against one another: but he means that these Passions and Affections of the Soul are at Death gone as to the exercise of them upon things in the Earth, which they are spent upon while Men live here. And because it were long to reckon out all particulars of this sort, he closes with a general, Neither have they any more a Portion of any thing that is done under the Sun, which also explains the former, that he denies their Knowledge, their Reward, their Memory and their Affections, only in reference to things under the Sun, they have no more to do with these things. All which Considerations may wean men's Hearts from this Earth, and may make the Godly content with a small measure of these things, seeing they that have most of them, must after a little time part with them, and never enjoy them any more.  
Hence Learn 1. Every Living Man should associate himself with others, not in Evil, but to receive Good from others, and to communicate Good to them: For thus he describes every Living Man, he that is Joined to the Living.  
2 How hard soever any Man's Condition may be in this World, so long as God continues Life with him, he should not altogether cast away his Confidence, nor lose his Hope, but that there may be a Mitigation or Out-gate; nor should any quite hopes of others, nor labour to break off their hopes, but that their Condition may be better, while God continues Life: For, saith the Wise Man, To him that is joined to all the Living there is hope.  
3 Even this, that there is some ground of Hope for every Living Man, that there may be a Mitigation of an hard Condition, and an out-gate from it, and that there is a possibility of Ensuring a better Life, should make Men cheerfully submissive to the worst Condition that God's Providence carves out to them, Wherefore should a Living Man complain of his Lot, seeing to him that is joined to all the Living, there is hope.  
4. Necessary Truths may be illustrat by some pertinent Proverb, or Similitude commonly used among Men, that thereby the Mind may be for a little so diverted from the serious purpose, to think of another more common, which hath some resemblance with it, and represents it of new to the mind, that it may shortly turn again recreated to the consideration of it. For here Solomon makes use of a Proverb, which seems to have no farther Mystery in it, than to commend Life, though it be mean and afflicted, as desirable, and so to be made use of for making sure a better, A living Dog it better than a dead Lyon.  
5. They that are in the most abject, and despicable condition in the World, should esteem their life, a desirable Blessing of God, seeing while they have it, they may have ground of hope, to do yet farther service to God, to attain to a better condition, and especially to prepare for, and make sure to themselves a better Life, therefore doth he commend Life by such a proverb as is applicable to the most base and contemptible Life, that any can have in the World, a living Dog is better than a dead Lyon.  
6. The main business of our Life, and the special use we should make of it, is to mind Death, and prepare for it, yea it should sweeten our Life (though many ways miserable) to us that we know we must Die, and have opportunity of preparing for Death: For however most men's disposition and carriage be, as if they did not know that they were to Die, but rather as if they were persuaded, that they should live here eternally, yet because it is so unsuitable for mortal men not to mind Death, and prepare for it, he speaks of it as a thing granted that all know it, and as an advantage and commendation of Life, that they know so much, and have time in their life to consider it, for the living know that they shall Die.  
7. Though Souls departed have undoubtedly the exercise of reason, the damned to increase their Torment Luk. 16.27. and the Glorified to increase their Blessedness Heb. 12.23. Yet all of them are without the knowledge of the things of this life wherein Worldly men seek their Happiness, as how their affairs are managed, how it fares with their Friends and Relations on Earth; The damned are so taken up with aggravating their guilt, and with thoughts of their Torment; and the Spirits of Just men made perfect are so taken up with the Praises of their Redeemer, that they consider nothing of things here below, whence it follows clearly that they cannot be our Intercessors, For the Dead know not any thing.  
8. Though there be no question of a Glorious Reward of welldoing after this Life, Rev. 13.14 Nor of a just recompense of men's Wickedness Rom. 2.6. yet Death puts an end to all these things which Worldly men take for a Reward of their pain● in this life, such as Earthly pleasures, Credit, Riches, and the like: For, in this sense Men, after Death have no more any Reward.  
9, Though it be incident both to good and bad to be forgotten among Men, yet it is a peculiar punishment to the Wicked, that after Death they shall not be remembered by the Godly but with detestation Prov. 10.7. Nor shall the Lord ever think on them to give them any comfort or ease. Luk, 16.25. For this is spoken with a special eye to the Wicked as vexing to them, that they must want these things they value so much. The Memory of them is forgotten  
10. As wicked men carry their sinful passions and delights, namely their inordinate love to the World, their hatred of God, his people and ways, to the very gates of Death with them, and can carry the same no farther as to any effects which these may have here, so the consideration of the perishing of these at Death should abate and moderate their Affection to things Earthly, restrain their Hatred and envy at the Godly, and should also make the Godly not value much their favour, nor fear their hatred or envy, but cheerfully submit to want the one, and be the object of the other, considering that after a little time this will be truly said of them, Also their Love, and Hatred, and their Envy, is now perished.  
11. They that humbly and seriously study the Scripture will still find a key beside the darkest place, to open up the meaning thereof, so far as may be profitable; and something in the bosom of these places which are most obnoxious to mistakes, to guard against these: For lest Solomon's words may be thought to savour of denying the immortality of the Soul, while he saith, at Death men's Love and Hatred are perished, he explains himself in this last expression, and makes clear that he speaks of these passions and affections only in reference to things upon the Earth, Neither have they any more a Portion for ever of 〈◊〉 thing that is done under the Sun.  
12. Men that seek their Happiness in this Earth do put the thoughts of Death so far from them, and are so little serious in considering their latter end, that Christ's Ministers had need to insist much in representing to them, the necessity of their parting with their Earthly Enjoyments, whereupon they spend their spirits; Therefore doth the Spirit of God direct the divine Preacher to give so many instances of these things whereof Death will deprive them, The Dead know not any thing, their memory is forgotten, their Love, Hatred, and Envy are perished: and after these, leads them to think upon the loss of all their outward enjoyments, while he saith, Neither have they any more a Portion of any thing that is done under the Sun.  
13. It is Wisdom in the Ministers of Christ to make choice of such Aguments to commend truth and duty to their Hearers, as may be most prevalent with them for that end, and to insist most upon these, tho' there be others more weighty, and of greater force, as to the inferring of the point intended: For, Solomon's main scope being to wean men's Hearts from seeking Happiness in the Earth, to stir them up to use life well, and to prepare for Death, he doth not describe the Torments which the Wicked feel in Hell, nor the Joys of Heaven which they lose, but because they think it a Hell great enough to be deprived of these Earthly Comforts wherein they placed their Heaven in this life; Therefore he insists upon these, They know not any thing, their memory is forgotten, their Love, Hatred and Envy are now perished, neither have they any more a Portion of any thing that is done under the Sun,   

Ver. 7. Go thy way eat thy bread with Joy, and drink thy Wine with a merry heart, for God now accepteth thy works.  
8. Let thy Garments be always white; and let thy head lake no Ointment.  
9 Live joyfully with the Wife whom thou lovest all the days of the life of thy vanity which he hath given thee under the Sun, all the days of thy vanity: For that is thy Portion in this life, and in thy labour which thou takest under the Sun.  
THe Preacher here prescribes a remedy for that discouragement and vexation of Spirit which is ordinarily incident to the Godly, upon the consideration of their hard lot in the World, and particularly, the equality of events formerly mentioned: And that is the holy and cheerful use of outward comforts upon spiritual grounds, that so this life may be in some measure sweetened to them. And this cheerful fruition of the Lords allowance, he presseth in several instances, and by several Arguments.  
The first instance is, that men should eat their Bread with Joy, and drink their Wine with a merry Heart, in which words he doth not excite to sensuality, or excess of carnal Pleasures, but to the sober holy, and cheerful use of that measure of the Creatures, which is appointed for strengthening and refreshing nature in God's service, and which is suitable to every man's rank and condition And so it is the same in substance with that which is spoken of the primitive Christians, that they did eat their Meat with gladness, and singleness of Heart Praising God, etc. Act. 2.46, 47. And this appears by the first Reason whereby he presses this, which is a ground purely spiritual: For (saith he) God now accepteth thy works, whereby it is clear that he speaks to a reconciled person, who by these outward Blessings is encouraged in the duties of his calling, and is in some measure confident that God is well pleased with his sincere pains in serving him, and upon that ground hath the more spiritual. Comfort in making use of outward Comforts.  
The Next instance is in the matter of apparel, and the outward deportment of the Body, Let thy Garments be always white, whereby is meant no farther, but such decency and comeliness of Apparel (which may be in the use of the coursest clothing) as every one's rank and condition permits, and may express their spiritual Joy and cheerfulness even under their crosses, and this he expresses in terms taken from the Customs that were used in these Countries at festivals or times of rejoicing Est. 8.15. And the same he holds forth in another expression, and let thy Head ●icke no Ointment, whereby he doth not justify the lascivious persuming of the Body used by proud Gallants which is like Flowers spread upon Dead-Corps, their being often most of these Powders and Ointments put upon the Head, where there is least Grace or Honesty in the Heart: But, only he presses the keeping comely of these parts of the Body especially which are exposed to the sight of others, that so things Honest may be provided in the sight of all Men; And this he expresseth also in terms taken from a Custom among the Jew●● of anointing the head in times of rejoicing, Joh. 12.3. From which they did abstain in times of Humiliation Dan. 10.3.  
The Third Instance is, Of the use of Conjugal Society, Live joyfully with the Wife whom thou lovest, etc. he speaks of honest and chaste Love, which married Persons have, and adds two farther Reasons, The O●● is, that the days of this Life are Vain, that is, subject to many Miserits, and this he repeats twice, to make it take the deeper impression, and to incite Men to Praise Him who hath allowed any thing to sweeten so vain a Life, and to keep them mindful of it in the midst of the greatest plenty of these outward Enjoyments. The Other Reason is, that this comfortable Enjoyment of outward Blessings, is a temporary Portion carved out for encouragement to the Godly, who have better things in another Life to look for, and therefore no Discouragements should hinder them from taking the comfortable use of his Allowance.  
Hence Learn 1. Of all Men in the World the Godly may most freely and cheerfully use that measure of the Creature Comforts, which the Lord bestows upon them, they only having the sanctified use of these things, Tit. 1.15. so that it is a groundless prejudice which Carnal Minds have against Religion, and the exercise of Piety, as if they did foster Melancholy. For to the Godly Man is this spoken, Go thy way, e●● thy Bread with Joy, and drink thy Wine with a merry Heart, for God accepteth, etc.  
2. Although the Godly have grounds of Rejoicing, which are of a higher nature than the best of outward Comforts, even their Justification, and Peace with God, Rom. 5.1. etc. which are able to cheer their Hearts, when these Creature Comforts are wanting, or not comfortable, Hab. 3.17.18. yet when the Lord lays those things to their Hand, they ought to use them with freedom and cheerfulness, and in obedience to His Command, as a Remedy against their Discouragement, and a Diversion from such sad Thoughts as spend their Spirits, and mar their Joy in His Service; that their Natural Spirits being refreshed by those things, they may bear their Crosses with the more courage a Por supposing always that which he expresseth afterward, that Man's Life is Vain, or subject to many Miseries, he prescribes this as a Remedy against the Discouragement which may arise therefrom, Go thy way, eat thy Bread with Joy, and drink thy Wine with a merry Heart. etc.  
3. As the Godly are ready to exceed, upon the one Hand, in the use of their lawful Comforts, and so have need of a Bridle to keep them from going beyond the bounds of Sobriety and Moderation Luk. 21.34. So are they prone upon the other Hand to deny themselves the benefit of these things which the Lord's Bounty doth allow upon them, either through excess of Grief and Fear, or misbelieving Apprehensions that nothing is allowed upon them, Job. 33.20. Ps. 107.18. or from Scruples of Conscience, arising from their ignorance of their Christian Liberty, Rom. 14.2. etc. so that they have need of a Spurr to make them use with Freedom and Cheerfulness of Spirit, their allowance of outward Comforts: therefore doth the Spirit of the Lord excite the Godly who are wrestling through the Miseries of this Life, to take cheerfully their allowed Comforts by this Exhortation, Go thy way, eat thy Bread with Joy, and drink thy Wine with a merry Heart, etc.  
4. Although the best performance of the Best on Earth be imperfect, and so unworthy in itself to be accepted, Isa. 64.6. yet these Performances which are achieved by a person reconciled to God, Prov. 15.8. in obedience to His Command, 1 Sam. 15.22. in His Strength, Ps. 71.16. for His Glory, 1 Cor. 10.31. and have the perfume of Christ's Merits upon them, Rev. 8.3. these are acceptable and wel-pleasing to Him, as if they were perfect. For so much is imported in this Reason, God now accepteth, or (as the Word signifies) delighteth in thy work.  
5. The Godly may not only be enabled to do what may be acceptable to God, but they may attain to the knowledge of this, that their Performances are acceptable to Him, while they are elevated beyond the Sphere of their Natural Abilities, and ordinary Temper, to act Holily from such Principles, and for such Ends as were expressed in the former Doctrine, and have the Lord's Spirit testifying his acceptance of their Works by giving them Peace, and Joy in Himself. Heb. 11.4. For this Reason could not have force, except a Godly Man might know that God accepteth his Works.  
6. The main thing that makes true Cheerfulness in the use of common Comforts, is God evidencing His acceptance of our Performances, it is but a poor Comfort that Men accept and approve of our Works, if we have not ground to think that God doth so also, but if we have this, than we may have much Comfort and Sweetness in all our Enjoyments: For he gives this as a Reason why Man should eat his Bread with Joy, etc. Because (saith he) God now accepteth thy work.  
7. Men in an unreconciled estate if they were sensible of their own Condition, could not take Comfort in any thing that they enjoy, they would Eat their Bread with sorrow, and drink their Wine with astonishment, seeing God is angry with the● every day, Ps. 7.11. and that even their best Works are an Abomination to him. Prov. 15.8. For this is given as a ground of that cheerful use of the Creatures which is peculiar to the Godly, God now accepteth thy works.  
8. Though prodigality in Apparel, manifested in men's affecting strange Fashions, Zeph. 1.8 and bestowing excessive cost and pains upon it, be a Sin detestable to God, 1 Pet. 3.3. yet it is not only suitable for Christians, but it is their duty To provide for things honest in the sight of all Men, even in the matter of their Apparel, so far as their Rank, and the Lord's Dispensations with them permit; they who have the shame of their Nakedness covered with the white Linen of Christ's Righteousness, and their Souls adorned with His Grace, may with greatest freedom and peace put on their outward Clothing, and may wear the same with cheerfulness, how course and mean soever it be: For to those Solomon here speaks, Let thy Garments be always white.  
9 Although the Lord's People in some cases, as in times of Persecution, or when their Corruptions are like to prevail against them, are bound to keep their Bodies in subjection, 1 Cor. 9.27. yet when the Lord is more favourable to them, and he is testifying his acceptance of their Works, they ought to signify their Joy and Cheerfulness by their respect to their outward Man, in such a manner as is decent and usual in the places where they live. For it is mainly in reference to times of favourable Dispensations, and when God decepts the works of his People, that Solomon presseth here a cheerful Deportment, which is a Moral Duty recommended in ceremonial Terms, suitable to the custom of the times wherein he lived. Let thy Head lack no Ointment.  
10. As there are peculiar Comforts attending Conjugal Society, for compensing the many troubles which are incident ●o that estate, 1 Cor. 7.28. So it is the Duty of married Persons, not only to Cohabite, but also to carry themselves cheerfully one toward another, and especially the Husband should be exemplary in this, to prevent that Discouragement which the weaker Vessel is apt to fall into. Therefore Solomon here presses upon the Husband, that which is also proportionally the Duty of the Wife, Live joyfully with the Wife whom thou lovest.  
11. The Love of the Husband to the Wife, and consequently of her to him, is so suitable to the Light of Nature, and so expressly commanded in the Word of God, that there should not be great need to press it much upon any Christian, that hath any thing of the Knowledge or Fear of God: For Solomon here supposes, and takes for granted, that Love is not wanting, only he presses the effect or proof of it, cheerful conversing together, Live joyfully with the Wife whom thou lovest,  
12. There is no time of Life wherein this Duty of Love, and cheerful conversing together, doth not oblige married Persons, especially the Husband, who should preceded in it, neither Age, Infirmity, decay of Beauty, Strength, nor the want of any other thing, which possibly was the first attractive of his Affection, should mar his Love, and cheerful conversing with his Wife in the Fear of the Lord. Therefore (saith he) Live joyfully with the Wife whom thou lovest, all the days of the life of thy Vanity.  
13. As Men in the midst of their most comfortable Enjoyments which they have in this World, should have frequent thoughts of the shortness of their Life, and the Comforts of it, that so they may use these things as if they used them not, and as being shortly to leave them: So the consideration of the Vanity and Shortness of their Life, and of the Miseries incident to it, though it should not provoke them to excess of sensual Delights, as it doth Epicures, 1 Cor. 15.32. yet it should incite them to a more cheerful use of these Comforts, that seeing their time is short, they may have the more strength and encouragement to serve the Lord cheerfully: For while Solomon is pressing upon Men a cheerful and free use of outward Comforts, he minds them twice of the Vanity of their Life, which, in the midst of these things, they are ready to forget, and makes the same a Reason pressing the cheerful use of their Allowance, All the days of the life of thy Vanity which he hath given thee under the Sun, all the days of thy Vanity.  
14. When we think upon the Vanity of this Life, we should consider the same as carved out to us by the Lord to humble us in the sense of our Sinfulness, to w●an our Hearts from it, and make us the more thankful for any Comfort we have in it: For speaking of Man's Vain Days, he calls them, The Days which God hath given.  
15. Though the Children of the Lord should think the best of their earthly Enjoyments unworthy to be their satisfying Portion, Ps. 73.25, 26. and should esteem them all miserable who have no better, Ps, 17.14. yet are they to look upon their outward Comforts, such as Meat, Drink, Clothing, and any comfortable Society with those of their Relations, as a sufficient temporary Reward of all their lawful pains about things worldly, they should thank God that suffers not even their Labour of that sort to go unrewarded, and should not repine, or mar their own Comfort by Discontentment, because they have not a greater measure of these things: For this is the last Reason of the Cheerfulness which he presses, That is thy Portion (not their best, but their temporal Portion, or Reward of their Pains in the duties of their lawful Callings) in this Life, and in thy labour which thou takest under the Sun.   
Ver. 10. Whatsoever thy Hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the Grave, whither thou goest. 
THe Preacher giveth here a second Direction for making the Life of the Godly comfortable unto them, and for their right improving of the Comforts of it mentioned in the former, namely, that Men should vigorously prosecute the duties of their Calling in the due season thereof, Whatsoever thy Hand finds to do, (saith he) do is with thy might. He doth not hereby proclaim Licence to Men to do any thing that is in their power, seeing Men have often power and opportunity to act the greatest Impieties, Mic. 2.1. But the meaning is, that the outmost of that Ability which God gives, especially the strength and comfort which is received by the use of his Benefits, should be put forth in the vigorous going about of the Duties of our particular Stations, in the season and opportunity thereof. And this he presseth by a Reason, For there is no work, nor device, nor knowledge, nor wisdom in the Grave. etc. which is not to be understood as if there were an end of Men at Death, as there is of the Beasts, but the meaning is, that in the state of separation of the Soul from the Body, there is no ploting, nor acting for the Honour of God, or promoving of our own Happiness, as now there is: And seeing every Man is Posting (as the last Word in the Verse signifies) toward that State, therefore he should improve all his Strength, and the Comforts of this Life, for encouragement in his Duty.  
Hence Learn 1. The Lord's Liberality to Man, manifested in the variety of the outward Comforts of this Life, should be improven for making him serious and diligent in the duties of his Calling, watching every opportunity thereof, and laying out all the strength and cheerfulness of Spirit, which he hath acquired by the good things of God, in doing him Service, else his Table is a Snare to him, and his Comforts are turned into Curses: For this is inferred upon the former large Allowance of God, which he pressed Men to make use of cheerfully, Whatsoever thy Hand findeth to do, do it with thy might.  
2. Men have often both opportunity and power of doing Good, which they through neglect and carelessness are ready to let slip, which is a very bad return to God for his Liberality: Therefore the Spirit of God finds it necessary to stir Men up to take hold of every opportunity of Duty, as a proof of their thankfulness to God for his Bounty, Whatsoever thy Hand finds to do, do it, etc.  
3. The outmost of our Ability is to be shown in the discharge of every commanded Duty, considering what is the hazard of negligent doing the Work of the Lord, Jer. 42.10. and that the more Fervent, Serious and Vigorous we are in walking in the Ways of the Lord, the more our Strength will grow, Prov. 10, 29. Therefore (saith he) Do it with thy might.  
4. As the opportunity of these Duties whereby we Honour God, and promove our own and others Salvation, is confined within the bounds of this Life; so the consideration hereof should make Men sharpen their Wit in Ploting ways of Honouring God, and doing good to their own Souls and others, and put forth the outmost of their Abilities for these Ends: For he gives this as a Reason of men's seriousness and diligence in their Duty, while they have opportunity. That, There is no work, nor device, nor knowledge, nor Wisdom in the Grave.  
5. Every Man is in a continual Journey towards his long Home, whether he walk or rest, he is still Posting thither, and should so look upon himself, and thereby be moved to employ his time and strength to the outmost, in Honouring God, and working out his own Salvation in Fear and Trembling. For so he speaks of every Man, as in a constant motion toward his Grave, There is no work, nor device, etc. in the Grave; whither thou goest, or (as the Word may be Translated) whither thou hasteth.   

Ver. 11. I returned and saw under the Sun, that the Race is not to the Swift, nor the Battle to the Strong, neither yet Bread to the Wise, nor yet Riches to Men of Understanding, nor yet Favour to Men of Skill, but Time and Chance happeneth to them all.  
12. For also Man knoweth not his time, as the Fishes that are taken in an evil Net, and as the Birds that are caught in the Snare: so are the Sons of Men snared in an evil time, when it falleth suddenly upon them.  
LEst Men may presume too much of Success in these Undertake, which they set about with all their might, according to the direction in the former verse, and meeting with disappointment may be the more vexed; The Preacher doth in the Third place teach us humbly to depend upon God for success, and to deny our own Abilities and preparations, which seem to promise it to us.  
And this he sets out First, by showing how serious he was in the Observation of disappointments frequent among Men, I returned and saw under the Sun, He speaks of the motion of his mind in terms borrowed from the motions of the Body, he drew his thoughts a little from other considerations formerly mentioned, and applied them to the frequent disappointments which men meet with in the carriage of their Affairs.  
Next, He giveth five instances of these disappointments which he had observed befalling men best fitted for success, which instances though they have a truth very remarkable in themselves, yet they are only to be looked upon as serving to lead us to all other things of that sort, that by these most remarkable instances of men's disappointments in their civil and common Affairs, we may be led to the truth he is upon as verified in things of a higher concernment, more immediately relating to the Salvation of men's Souls, such as the Apostle speaks of while he saith, it is not of him that willeth, nor of him that runneth, but of God that showeth Mercy. Rom. 9.16. And again, neither is he that planteth, any thing, nor he that watereth, but God that giveth increase, 1 Cor. 3.7. nor are these instances to be taken as if the Race were Never to the swift, nor the Battle at any time to the strong etc. seeing experience shows the contrary, and Scripture also, John 20, 4. 2 Sam. 13.14. but the meaning is, that there are frequent proofs of these, that men with most promising qualifications fall short of desired success, yea even of things necessary for the sustenance of their natural life, so that often their wit cannot so much as get them bread, that so they may be taught Dependence upon a Superior, overruling providence, which must concur with a Blessing, else their greatest endeavours, and promising appearances of success, will fall short of the desired and intended effect.  
Thirdly, He gives a twofold cause of these disappointments. The One is without Man, to wit, the secret powerful providence of God, For (saith he) time and chance happeneth to them all, the Time here spoken of is the fittest opportunity for men's Actions, which is fixed as the word signifies, in the decree and foreknowledge of God. And that which is called Chance happening to men, is not be taken as if any thing fell out which is not foreseen and foreordained by the Lord, but he speaks of these occurrences of providence which (as the word translated elsewhere 1 King. 5.4) touch men, or Beat upon them (as the word signifies) and so may mind them of a Superior hand overruling them, and their actions: Now this as a cause of disappointment is not to be understood as if men were therefore disappointed, because God hath predetermined events and the time of them, but because Men do not acknowledge and humbly depend upon him who hath fixed all Events and the seasons of them, that they might know their Duty, and the season thereof, as the following words make clear, therefore they are disappointed. The Second Cause is within Man, and that is his ignorance of the fit season of his acting which he might know by consulting the word and Spirit of God, but he neglecting this, fights and runs, and Enterprises many things out of the due season, and so finds no success.  
Fourthly, He doth illustrat the sad consequences of men not considering the time, and not depending upon God in their Actings, by two similitudes, of Birds and Fishes, whose simplicity easily ensnares them, and applies the same to men who are surprised by sad occurrences of providence, for want of humble dependence upon God, and for acting out of the due season thereof.  
From this purpose we may Learn, 1. Experimental knowledge is not attained but by frequent and serious observing of the various Events that fall out under the Sun, and considering of the causes and consequences of them: For so did Solomon attain to this knowledge. I returned (saith he) and saw under the Sun, etc.  
2. When Men have their hearts applied to their work and have qualifications for it, which may probably produce the desired effect, they are then very apt to forget dependence upon God, to promise to themselves certain success of their undertake, and never to look higher than 2. Causes, the qualifications and means which they have: For having exhorted in the former words to follow duty vigorously, he meets here with men who having done so as they think, are promising success to themselves without dependence upon God's providence, and sees it fitting to mind them that they may look for disappointment, The Race is not to the Swift, nor the Battle to the Strong, etc.  
3. Men may be qualified with these things that are most promising of success, and may employ all their strength for attaining it, and yet be disappointed, while the Lord withholds his assistance, to correct them for want of Dependence upon, and acknowledgement of him, and to convince them that their ways are not in their own hand: For this is it which Solomon saith he observed, and holds out as useful to teach all men Self-denial in reference to their preparations and qualifications for their undertake, and humble Dependence upon God for his concurrence with them; The Race is not to the Swift, nor the Battle to the Strong, nor Bread to the Wise. etc.  
4. The Lord exerciseth men to whom he hath given the best qualifications for their undertake, with variety of disappointments, sometimes in matters of greater concernment sometimes in lesser, he will let them see that not only their strength cannot gain the day, or the victory in Battle, but all their wit cannot gain them a morsel of Bread, nor can all their skill gain them any respect in the World when his providence doth not favour them, Therefore doth he instance many disappointments, and these in greater and lesser matters, The Race is not to the Swift, nor the Battle to the Strong, nor Bread to the Wise, etc.  
5. The disappointments which we observe men of greatest activity and best qualification for their undertake, do meet with, should not weaken the hands of those who have less strength, and sewer qualifications in following their Duty, men should esteem themselves successful, if they be enabled for their Duty, and should comfort themselves in this, that their obedience shall be rewarded, though not with present success, yet with God's approbation, and reward afterward: For after he hath in the former verse exhorted men to set to their duty with all their might be it less or more, he gives here several instances of several disappointments incident to Men who have most strength and other qualifications most promising of success, that they who want these, which others have had who yet have been disappointed, may not desert their duty, but may learn the more humble dependence upon God, The Race is not to the Swift, nor the Battle to the Strong, etc.  
6. Though none have ground to expect success, who use not the outmost of lawful Diligence, and are not in some measure qualified for their undertake, yet often it falls out that these who have greatest success are far inferior to others, for these qualifications which seem most to promise the same: And this is so ordered by the Lord that none of his people may desert any duty he calls them to, how small appearance of success so ever they have, the Slow must run the Race that he hath set before them, and the Weak must to the warefare which he calls them to, in hope of success, though they be not qualified as they ought; For while he saith, The Race is not to the Swift, nor the Battle to the Strong, etc. He doth import, that the Race is sometimes to the Slow, and the victory to the Weak etc. especially if they follow Duty honestly, and with all their might according to the former direction.  
7. The success of men's Erterprises is not to be attributed to the qualifications that fit them for these, but to the favourable concurrence of divine Providence: For therefore Solomon doth instance the disappointments of those who have had the best qualifications, that when the Swift get the Race, and the Strong carry the day in Battle etc. They may attribute their success to divine concurrence, The Race is not to the Swift, nor the Battle to the Strong.  
8. The Lord hath all Events carved out, and the very Minute wherein they are to fall out, fixed in his eternal decree, and no man's power or wit, can alter any of these, For (saith he) Time and Chance (whereby are meant all Events, and the Minute of their falling out) happen to them all, or, as the word is, touches them all, namely as he hath Foreordained.  
9 The consideration of a providence predetermining what shall be, and in what season, should not mar us in our Duty, but teach us humble Dependence upon, and acknowledgement of him who hath all in his hand, without which not only are disappointments frequent, but in displeasure also, for this is a reason of man's disappointment, not simply (as was explained before) but because he doth not depend upon and acknowledge God, who would either time his endeavours, so as they should tryst with his time set for success, or otherwise would sanctify the disappointments which he hath appointed him to meet with, Time and Chance happeneth to all, Man also knows not his time.  
10. Beside the qualifications which are fitting for attaining to such and such effects, as Swiftness for the Race, and Strength for the war, etc. there is also necessary a right discerning of the opportunity fit for these undertake, which by the sanctified Exercise of humane prudence, following the general rules of the word, may be in such measure attained to as men may have peace, and confidence of acceptation: And it is men's not studying to know these times even so far as they may be known which is often the cause of their Disappointment, and running themselves in many Snares: For it is here given as another cause of these Disappointments formerly mentioned, and of the Snares and Inconveniencies spoken of afterward, Man also knows not his time.  
11. Even those who have all other Advantages for attaining to Success, if they want humble dependence upon God's Providence, and do not seek, his Direction to Time their Actions right, they cannot but expect to be surprised with Snares, seeing they consider not that there is a Supreme Providence over them, as the Birds and Fishes consider not that there is a wiser Creature than themselves to ensnare them, they are often most secure when the Hazard is nearest, as the Birds or Fishes are, and have greatest hopes of Satisfaction, when they are nearest their own ruin, and being taken in the Snare by Providence, are held the faster the more they wrestle to get out, till they learn to acknowledge and submit to the Lord. For so much is imported in these Similitudes, As the Fishes that are taken in an evil Net, and as the Birds that are in the Snares, so are the Sons of Men ensnared in an evil Time, when it cometh suddenly upon them.  
12. Men that walk not with dependence upon God, laying their account for all Hazards and Trials, wherewith they may be exercised, and resolving to submit to all Inconveniencies, are still surprised with all their Crosses; And times of Disappointment which prove good to the Godly, prove evil Times to them, So are the Sons of Men snared in an evil Time, when it falleth suddenly upon them.   

Ver. 13. This Wisdom have I seen also under the Sun, and it seemed great unto me.  
14. There was a little City, and few Men within it, and there came a great King against it, and besieged it, and built great Bulwarks against it.  
15. Now there was found in it a poor wise Man, and he by his Wisdom delivered the City, yet no Man remembered that same poor Man.  
16. Then said I, Wisdom is better than Strength: nevertheless the poor Man's Wisdom is despised, and his words are not heard.  
HEre is a Fourth Direction for remedy of that Discouragement, which is incident to the Godly in trouble, without which the former cannot be rightly made use of, and that is the study of Heavenly Wisdom: Without this our outward Comforts cannot be used aright, nor our diligence in Duty rightly put forth, nor can we know the time or season of any Duty. And this Solomon holds out in a Parable, or supposed History of the deliverance of a City from a very great Strait, by Wisdom, when other means were wanting.  
And in this Four Things are considerable, First, the Wise Man's Preface to this Purpose, wherein he doth 1. Set down this effect of Wisdom as experimentally known to him, This Wisdom (saith he) have I seen, etc. It is not necessary hence to conclude, that the following Relation is any real History, though there be no hazard in looking upon the Words, as relating to some particular passage which Solomon had observed, seeing there was such an one in his Father's time, 2 Sam. 20.16- But it is sufficient to think that he had observed several Passages in his time, wherein this effect of Wisdom was verified. 2. He sets down the effect of his observation of this Wisdom, it did beget in his Heart a very high esteem of Wisdom, it seemed great to me, saith he.  
Next, He sets down the supposed History or Parable wherein this effect of Wisdom did shine, and that is, of a little City, without Men or Means for defence of it, great Forces being raised against it, and many Assaults made, and yet one Man Poor and Mean as to other things, endued with this Wisdom, was instrumental to deliver the City, which is not brought in to persuade Men that every one endued with Heavenly Wisdom, will be made instrumental in the like visible Effects: But it is sufficient to commend the study of it to all, that it hath both been sometimes so blest, when other means have been wanting, and that if the Lord see a Delivery good for his People, the study of this Wisdom is the best way to obtain it, and that it hath always the like effect in a Spiritual Sense, teaching them that are endued with it, the way of delivery from their Spiritual Enemies.  
Thirdly, He doth in this same supposed History hold forth, the Entertainment that the truly Wise may expect in the World though they should be instrumental in bringing about the greatest outward Mercies to worldly Men, and that is to be slighted. And no Man (saith he) Remembered the poor Man.  
Fourthly, He doth hence draw Two useful Conclusions. 1. That Wisdom is better than Strength, that is, it is sometimes more blest for bringing about even outward Deliverance, when external Strength is wanting, than all the Strength in the World without this Wisdom. 2. That if Men want other external things to recommend them to the World, they may resolve to be slighted, and have their inward Qualifications, such as Wisdom, misregarded by the most part of Men.  
Hence Learn 1. The usefulness and excellency of that Wisdom which is from Above, is not only to be seen by the Reading and Hearing of the Word, but also by the observation of the Effects which the same is blest to produce, both to them that are endued with it, and to others, especially the comfortable support which comes by it under Straits, and the sweet way of escape and outgate, even when Men want probable outward means of Safety and Delivery: For it is this experimental sight of the excellency of this Wisdom in the effect of it, whereof Solomon here speaks, while he saith, This Wisdom have I seen also.  
2. The greater measure of true Wisdom any have, the greater esteem they have of it, not only in themselves but in others, and even in these who are poor and mean, and having no other thing in the World to commend them, they magnify the appearances and effects of it where ever they see them: For Solomon who had a great measure of it prized it highly, even in a poor Man, This Wisdom have I seen under the Sun, and it seemed great to me.  
3. Where the Lord intends Delivery, he doth sometimes in the depth of his Wisdom, suffer such Straits to come, as Ruin seems near and unavoidable, that men may learn to deny their own Wit and Power, 2 Cor. 1.9. and may esteem the more of a Delivery when it is brought about. Ps. 126.1. etc. For here in this supposed History or Parable, There was a little City and few Men within it, and there came a great King and besieged it, and built great Bulwarks against it, whereby the Ruin of it was apparent, and yet Deliverance is a preparing, and working for it.  
4. Those who have no external means of Defence or Delivery equal to the power employed against them, ought not to despair of a Delivery, nor think it impossible, but still leave room to God to find out the way, though they do not see it; Neither ought those whose external force and power do far exceed their Adversaries, and have improven the same successfully, even to the almost gaining of their point, promise certain success to themselves: For here The little City and few Men are preserved, and the Great King who raised great Bulwarks against it, hath not the desired success: For the City is delivered.  
5. The Lord doth often bestow the most excellent Gifts of the Mind, upon those who have least of outward Gifts, such as Riches, Honour, and the like, that all may know he doth not value these outward Qualifications, as he doth the inward, which the World undervalueth, and that these inward Gifts may be seen to be his, and freely bestowed, when they are given to persons who have so little of outward things that might help or encourage in the acquiring of them: For here in this City, There was found a poor Wise Man.  
6. As the Lord doth sometimes make the rise of a People's Delivery to be from that Airth whence they lest expected it; so when he intends a Delivery to a Community where he hath some of his own, he doth ordinarily make some of those instrumental in the bringing of it about, either by moving them to Pray for it, and so giving it in answer to their Prayers, Dan. 9.2, 3. etc. or by suggesting to them the best Course for it, and blessing their Endeavours for obtaining of it, 2 Sam. 20.22. So that it should be thought a great Advantage to have but one truly Godly Person in a Society, seeing where any such are, if a Delivery be possible, the Lord rather Honours them than others, to be instumental in bringing it about: For here The poor Man by his Wisdom delivered the City.  
7. Although the truly Godly be often little obliged to those they live among, for any respect or encouragement they have from them, yet is it their Duty, and it is also their Disposition, to employ any Wit they have for the good of those among whom they are, for preventing their ruin, that they may have time to Repent and reform their Ways: For this Poor Wise Man hath had little encouragement from his fellow Citizens, as appears by what is spoken of their After-carriage to him in this supposed History, and yet he employs his Wit for obtaining a Delivery to them, The poor Man by his Wisdom delivered the City.  
8. So little do worldly Men discern the Beauty of God's Grace in his People, so highly do they esteem of outward things, Riches, Honour, and the like, and so great is their enmity against the Godly, that though they have tasted of the sweet Fruits of their Wisdom and other Perfections, they cannot but slight them, and the Godly must resolve for such a Lot, and learn to draw their encouragement from the Lord's Approbation of them for following of their Duty; For he forewarns here, that if a Godly Man do a good Turn to the ingrate World, he will readily get little Thanks for his pains, No Man remembered the poor Man.  
9 It is not enough to remark the Passages of God's Providence which we behold, but we ought to learn something from them that may be of general use to ourselves and others, and to take opportunity according to our Calling, to communicate the same to others for their Good: For so doth Solomon here Comment upon the present Passage set forth in this Parable, and draws Conclusions from it for the use of the Church, Then said I, Wisdom is better than Strength.  
10. Those who are endued with true Wisdom to know the Mind of God from his Word, and a right Carriage under Straits, though deprived of outward Means of Defence or Delivery from Straits, are in a much more desirable Condition, than those who have never so much external Strength without that Wisdom: For they who have outward Strength without this Wisdom, cannot but trust in it, and so provoke the Lord either to Blast it, and make it ineffectual as to the obtaining of Delivery, or if they do obtain it, it be in Wrath to them, while as they who have this Wisdom without that strength, are thereby led to make use of the Strength of the Lord which is engaged to do for them in Straits, they are thereby kept from sinful Courses for Delivery, and made to submit to Disappointments, if God see it fit to exercise them therewith: For though this Commendation of Wisdom may be true of common Humane Prudence, which sometimes proves better than never so much outward strength without it, yet it is safest to take it for a Commendation of the exercise of sanctified Reason, which is nothing else but Saving Knowledge, applied (it may be) to the common matters of this Life, Wisdom is better than Strength.  
11. As it is a high Provocation of the Lord to look no higher than the Instruments of our Delivery, and to put them in God's place, Act. 14.13. So it is no less a Provocation to slight Instruments, and not (for his sake) to honour and encourage the Person whom he honours to do us good, or to despise God's Gifts in them, because they want outward Gifts: For in testimony of the Lord's taking notice of their slighting the poor Man and his Wisdom, it is twice set down, once in the History, and again in Solomon's Observations upon it, No Man remembered the poor Man, and the poor Man's Wisdom is despised.  
12. That which makes the wholesome Counsel and Advice of the Godly to be slighted by the Men of this World, is, their undervaluing of their Persons, so as they give not a hearing to their words: If the worth and utility of what even some of the poorer sort of them may hold out, were pondered, their Gifts would make way for them: For the latter Clause may be looked upon as the cause of the former, The poor Man's Wisdom is despised, why? his words are not heard.   

Ver. 17. The words of Wise Men are heard in quiet, more than the Cry of him that ruleth among Fools.  
18. Wisdom is better than weapons of war, but one Sinner destroyeth much good.  
HAving shown the usefulness of Heavenly Wisdom, and the bad Entertainment it hath in the World, under the former supposed History. He doth here First encourage the Godly to be ready to communicate their Knowledge and Counsel for the good of others, by showing that success will not be always wanting, The words of the Wise (saith he) are heard in quiet, which may be understood 1. As pointing at the Lot of the Godly, who would communicate the truth to others, they must often deliver the same very quietly, they will not always get so public a Hearing as the Truth deserves, by reason of the corruption of Times, and wicked Humours of People. 2. It may be taken as holding out the qualification of them that would do good to others, and get a Hearing to the Truth; they must in a sober and calm manner, without Clamour, Contention, or Ostentation deliver it, and so God will get it a hearing with some. 3. It may be taken for a description of the right disposition of Hearers of the Truth, they must be of Quiet, Calm, Humble and Meek Spirits. Because these do all agree, and the Speech is indefinite, it may be looked upon as comprehending them all, holding this in the general, that it is an encouragement to the Wise to communicate their Knowledge, by promising success to them; for the Hebrews express a Promise by way of Enunciation in the present time: And this Promise of Success he illustrates, by comparing the same with that Success which other men's words have, even suppose them to be Rulers, while he saith, More than the Cry of him that ruleth among Fools, the opposition shows that the Ruler here spoken of is to be looked upon as destitute of this Saving Wisdom, and so like his foolish Subjects among whom he Rules: So the meaning seems to be, that the Truth of God, or the meek Counsels of the Godly, however despised by the most part of Men, shall gain acceptance with peaceable and humble Souls, even when he same may not be avowed publicly, more than the most public Edicts of wicked Rulers shall have with the generality of their foolish Subjects.  
Next, That all may be moved to entertain the Counsel or Advice of the truly Wise, be they never so poor and mean in the World, he doth again commend Heavenly Wisdom, as more useful, especially in a Straight, to which the former supposed History relates, than all external means of Defence without it: He did before prefer it to Strength, now to the Means or Instruments of War, which Strength makes use of, in so far as it teaches Men to depend upon God and make use of his Strength: and this he illustrates by pointing out the Damage which one Sinner, or a few (for one is sometimes put for a few) may bring to the whole Society where they are tolerat, as he shown before, that one poor Wise Man, by whom is meant a Godly Man, delivered the City: So here that one Sinner, by whom is meant (as is clear by the opposition) any one destitute of Saving Knowledge, and a Ringleader in Wickedness, may mar the Delivery of a whole Society from danger, and consequently bring Ruin upon it, especially when such an one is Countenanced and Preferred: And this is also to be understood from the opposition of this one Sinner to the Poor Wise Man, who was Despised, Slighted, and his Words not regarded.  
From this we may Learn 1. When the Truth of God cannot get a public Hearing in the World, the Lord will get acceptance to it, and will be doing good by it in private Corners, and so will be still propagating his Truth, as he did by his Apostles and Prophets in evil Times, when they might not avow themselves; in which sense this general Speech is verified, The words of the Wise are heard in quiet.  
2. It is not a clamorous, hot, and violent way of pressing even Truth itself, that will gain Acceptance to it, nor will that way be studied by them that are truly Wise, and desire to spread the Truth, but rather it is that quiet and calm way of delivering of it, which Christ himself used, who did not strive nor cry, nor cause his Voice to be heard in the Streets, that prevails most: The Lord will have it so, that the efficacy and fruit of speaking the Truth, may be seen to be his secret power with it, and the Beauty and Equity of the thing spoken, rather than any thing it hath from the Speaker: For so may this also be taken, as pointing out the qualification necessary for the right way of delivering the Truth, The words of the Wise are heard in quiet.  
3. Those who are of Composed, Meek and Humble Spirits, ready to submit to the Mind of God, when it is held forth, and not to gainsay it in their Hearts, when it speaks most sharply against their Corruptions, those are fit to receive the Truth of God, such will hear it and profit by it, when others deny it a Hearing, and will take well with a savoury Counsel and Advice from others, were they never so poor and mean: For having said before, that the poor Man's words were despised and not heard, to wit by the most part of Men, he adds this, that notwithstanding, The words of the Wise are heard in quiet, namely by Quiet, Calm and Submissive Spirits.  
4. When Men that have Rule over others do not hear the Truth of God themselves, though spoken by the poorest and meanest Servants of his, and do not employ their power to propagate the knowledge of it, and gain respect to it among their Subjects, but suffer them to remain ignorant of God, and so Fools indeed for any care or pains they take to make them wise, it is but just with God to make their most imperious and public Commands have little respect with their Subjects, and less than they give to his Counsel coming from his despised Messengers, yea to raise up some to speak against their wicked Edicts at least in Quiet, when his Truth may not be avowed, and make those to be better heard than wicked Rulers are: And so verify this, That the words of the Wise are heard in quiet, more than the cry of him that Ruleth among Fools.  
5. So much are the Hearts of Men taken up with external Force and means of Defence, when they have them, and so hardly are they then made apprehensive of the necessity of humble Dependence upon God for his Concurrence, which Heavenly Wisdom teaches, that the Ministers of Christ having to do with such, had great need frequently to undervalue all their external Force without that Wisdom, and to prefer the same to all external Means where it is wanting: Therefore Solomon having thus commended Wisdom before, Ver. 16. he here commends it again in an Expression near to the former, Wisdom is better than weapons of War.  
6. Some one, or a few wicked Persons, especially when they are tolerat, countenanced, or followed in their evil Counsels and Ways, Judg. 19.22. etc. and 20.14, etc. or when the Sin of that one or few, is not searched and mourned for, Josh. 7.13. may deprive the whole Society, who have so made the guilt of that one or few their own, of many excellent Mercies, such as delivery from Straits, or may procure the removal of Mercies which they do all enjoy, and consequently may draw on great Judgements upon the whole Society: And so this is verified, One Sinner destroyeth much good.    

CHAP. X.  

The ARGUMENT.  
THE Wise Man having spoken so much in the Commendation of Saving Wisdom, he doth in the First part of this Chapter unto ver. 4, adduce many pressing Arguments persuading to the serious Exercise of it, and manifestation thereof in their Conversation. The I. whereof is because a very small Miscarriage in these who have gained Esteem with others for Wisdom and other Qualifications and advantages, will readily (as a dead Fly falling among Ointment) render them useless and unsavoury ver. 1. The TWO Argument is taken from the description of those that are made Partakers of this Heavenly Wisdom, and of those who are void of it; because these who are endued with this Saving Wisdom, are in a fit and ready Disposition to go seasonably, dexterously, and diligently about their Duty (having their Heart in their right Hand) ver. 2. And they that are void of it, as they are unfit for any duty or work in the season thereof, so do they palpably bewray to Oa-lookers in their deportment, their folly and want of Heart and Courage for Duty, especially under Difficulties ver. 2, 3.  
In the second Part of this Chapter contained from ver. 4. to the end of the Chapter, are set down several Directions, in order to the manifesting of this Saving Wisdom in their carriage particularly towards Magistrates (especially when unjustly provoked) The I. whereof is. That when the Magistrate is unjustly incensed, they would evidence spiritual Wisdom by a peaceable yielding and mild carriage (so far as is consistent with duty to God and a good Conscience) towards them, even though there may be many things wrong in their Administrations, which is the ready way (through the Blessing of God) to pacify and calm the Passions of them that are in Authority, and prevent much Evil both in the Magistrates and Subjects. ver. 4. Which Direction he illustrats, 1. By holding forth the ordinary abuse of Government, through the pravity of the disposition of some Rulers, which in his Observation or Revelation from the Spirit of God, had been improven to the setting of the vilest and worst of Men in eminent place, and wisest of Men not only withheld from public Employment, but put in an abject and despicable condition. ver. 5, 6, & 7.2. By showing the sinfulness and danger of seditious Plottings and Insurrections against those in lawful Authority, as being a malicious course evidently tending to their own Ruin. ver. 8, 9 The II. Direction is, That Men endued with saving Knowledge, who providentially are under such incensed and corrupt Rulers, as advance the Wicked, and depress the Godly, would be at double pains (especially in case of former Misttakes or Negligence) for Direction how to carry towards them, both in speech and practice, and give both God and them their due, which only can be attained by that Wisdom which is from Above, and shines eminently in the Word of God. ver. 10. The necessity of which Wisdom for this end he evidenceth, 1. From the evil and danger of railing and reproachful Speeches, incident to Men destitute of saving Wisdom, against incensed and corrupt Rulers when they meet with any violence or disappointment of their ambitious Ends from them, they thereby readily procuring their own Ruin (as a Serpent by his audible hissing doth his kill) from those whom by his detracting Speeches he provokes. ver. 11. 2. From the advantage of having this heavenly Wisdom, which directeth a Man to the use of such savoury Words and Expressions, as conciliats the favour of offended Rulers. ver. 12. 3. From the sad and dangerous effects of such rash and detracting Speeches towards these in Authority, as proving the Mean of a Man's ensnaring and destroying himself. ver. 12. 4. From the height and extremity that such hard Speeches do ordinarily run to, that as they begin with, and flow from Levity and Inconstancy, so they terminat in mad and furious Courses against these Rulers. ver. 13. And 5. From the description of such Men destitute of this saving Knowledge of God, and their Duty to them in Authority, by resembling them unto the Natural Fools of the World in the multiplying of Words, by boasting of their intended Actions, and enquiring into, and determining future Events. ver. 14. And in the vanity and fruitlesness of their Endeavours, even in common and very ordinary Affairs. ver. 15. And upon the mentioning of the Grievances of the Godly, under the bad Government of corrupt Rulers, and their Duty towards them, Notwithstanding thereof, The Preacher takes occasion, 1. To show the misery of that Land who have voluptuous and unqualified Rulers, both Supreme and Inferior set over them. ver. 16. 2. The happiness of that Nation or People, over whom eminently qualified and sober Governors are set. ver. 17. And 3. The Cause or Root of that Ruin that comes upon a Land underwicked and insufficient Rulers, to be their exceeding Sloathfulness and Carelessness (as a Man that suffereth his House to decay through neglect to repair it) in using fit Means to save the State from Ruin and Destruction, ver. 18. And their Luxury and excessive and unseasonable Use of worldly Enjoyments, to the enhancing of Money to spend upon their Lusts, and impoverishing of their Subjects. ver. 19 The III. and last Direction is, That notwithstanding People may meet with many Grievances from vicious and insufficient Rulers, apt to stir the passions even of the Best; yet they ought to forbear all bitterness of Spirit, and revengeful Imprecations of Vengeance upon them, and to entertain no malicious Thoughts against their Persons or Authority. ver. 20. which be presseth by an Argument taken from the sudden and unexpected Discovery of this, either in time, to the confusion and punishment of the Offender, or hereafter before Angels and Men, to their eternal Shame and Destruction. ver. 20.   

CHAP. X.  Ver. 1. Dead flies cause the Ointment of the Apothecary to send forth a stinking Savour: so doth a little Folly him that is in Reputation for Wisdom and Honour. 
SOlomon having at large commended saving knowledge or Christian prudence, he doth now press the exercise thereof, and show how it should be manifested in a Christians Conversation, and before he give directions for this end, he labours to prepare the heart for receiving of them, by informing those who have gained esteem in the minds of others for Wisdom, or any other gift they have therewith, such as Riches or Eloquence (as the word translated Honour signifies) that they had great need to be very accurate and circumspect in their walking: And this he doth by representing the hazard of the miscarriage of such, though it were but in some small point of rashness or inconsideration which he calls a little Folly, manifested by them and marked by others in their carriage, this will render them altogether useless, for doing good to others and make all the rest of their carriage unsavoury: And this hazard he illustrats by a similitude well known to the people among whom he lived, of a dead Fly, which falling into the Ointment of the Apothecary, doth readily putrify the same and make it useless and unsavoury. So the verse may be taken for an Argument to study the constant exercise and manifesting of Heavenly Wisdom in the conversation, because even a small miscarriage in them that are esteemed truly wise, will make them very unsavoury,  
Hence Learn. 1. Though it be the ordinary lot of those who are truly Wise and Godly to be in a mean obscure and despised condition in the World, as he had shown toward the close of the former Chapter, yet it is not always so with all of them, for sometimes the Lord gives them with saving Wisdom such other things as use to be most in esteem with the World, that they may thereby be the fit for promoving his Honour. And as he favours them himself, so sometimes he gains them favour and Reputation with men, yea even the worst of men Mark. 6.20. So much doth Solomon suppose here, for there is no ground to think that he speaks of such as have only an undeserved Reputation, but of such as have and deserve to have Reputation for Wisdom and Honour.  
2. The more esteem and Reputation especially for Wisdom any have among Men, the greater hazard are they in to bewray their folly and rashness, either by being lifted up above measure 2 Cor. 12.7. by despising others Mat. 20.24. or upon the conceit of their own eminency in that or any other perfection waxing presumptuous and fearless of their own miscarriage Mat. 26.33.69. And so have often greater need to be warned of their hazard to miscarry, than these who are in less esteem for Wisdom: For the Spirit of God directed Solomon in the close of the former Chapter to commend and encourage the poor despised Wise man, but here he directs him to guard the Wise man who hath Reputation and Honour, by insinuating his hazard to Miscarry, while he saith, Dead Flies cause the Ointment of the Apothecary to send forth a stinking favour; so doth a little folly him that is in Reputation for Wisdom and Honour.  
3. As those that deserve Reputation and esteem from others ought not ambitiously to hunt after it. Gal. 5.26. nor be much moved when they want it. 1 Cor 4.3. So their having of it should make them the more exact in their walk and cautious lest any thing escape them that may make their name unsavoury: They should make their esteem and Reputation among men an Argument to move their own hearts to study Accuracy and tenderness in their behaviour for keeping up their esteem, that so they may be in the fit capacity to Honour the Lord, and do good to others. For to stir up such to walk suitable to their esteem, is this hazard of their miscarriage, and coming in disgrace thereby set forth to them, as Dead Flies cause the Ointment etc. so doth a little folly etc.  
4 The greater measure of esteem and Reputation for Wisdom, and other gifts of God men have attained unto, the more easily is their Reputation stained even by the smallest miscarriage discernible in them. They have the eyes of Envy fixed upon them. 1 Sam. 18.9. those who have been silenced by their blameless behaviour, will readily speak much against them, when they manifest but a little Folly 1 Tim. 5.14. 1 Pet. 2.15. And the more strait their former carriage hath been the more remarkable will the least impertinency or rashness in their future carriage be, as a small blemish is easily discerned in a face that hath always appeared beautiful. The consideration whereof should stir up such to walk the more circumspectly; whereunto Solomon here by this Argument doth excite them, a little Folly makes them unsavoury and useless who have been in Reputation for Wisdom and Honour.  
5. So spiritual should the minds of Christians be, especially the Lords public Servants, that they should make some spiritual use of these things which are of most common use among men, and so should be ready to illustrate and commend truth and duty to others, by these things which may be their daily remembrancers. For so doth Solomon here, Dead Flies cause the Ointment of the Apothecary to send forth a stinking savour, so doth a little. etc.  
6. As the untainted Reputation of a Wise Christian makes him very savoury, and his carriage and Counsels wholesome and medicinal to others with whom he converses, while he makes manifest the savour of the knowledge of Christ, and by his example and instruction heals the distempers of those among whom he lives; So the miscarriage of such a man makes him so much the more noisome and unsavoury, as he hath been before savoury and useful, as is imported in this similitude and the application of it. There is nothing more wholesome and savoury than precious Ointment, while it is fresh, nothing less useful and more unsavoury, when it is corrupt. And so is it with those that have been in Reputation for Wisdom and Honour. While by their holy and circumspect walking, they keep their Reputation, they are very savoury and useful, but when even by a little Folly, and much more by their gross failings, they lose it, they become very noisome and unsavoury.   

Ver. 2, A Wise man's heart is at his right hand, but a Fool's Heart is at his left.  
3. Yea also when he that is a Fool walketh by the way, his Wisdom faileth him, and he saith to every one that he is a Fool.  
THat the minds of Men may be yet more in love with the following directions concerning the manifesting of Heavenly Wisdom in their conversation; He doth here in the second place describe those that are endued with it, and those that are destitute of it, First, He describes the Godly, who are ordinarily designed by this name the Wise, in Solomon's Writings, while he saith, the Heart of the Wise is at his right hand, He doth not speak of the situation or position of that material part of the Body which is called the Heart, and is in the same place in all Men, but of the inward frame and disposition of a Man's spirit in order to his acting. The man that hath saving Wisdom, his mind is present at his duty and fit to direct him how to go dexterously about it, in the opportunity thereof: And this he expresseth in a proverbial kind of speech, his Heart is at his right hand, because it is with the Right hand that Men ordinarily are readiest and swiftest in working. In a word, it is to be in a fit disposition for Duty, or, as Paul's expression is, prepared unto every good work in the season thereof.  
Next, He gives a description of the man destitut of this Heavenly Wisdom in two Branches, The First is, That he is unfit for every duty, his Heart is at his left Hand, he cannot go dexterously about his actions, and hath no Heart to act any thing aright. The Second, That he doth palpably discover his naughtiness to discerning Onlookers by his visible deportment when he walks by the way, that is, when he is about any duty Common or Religious, his Wisdom, or (as it is in the Original) his Heart fails him, he hath neither Wisdom, Strength nor Courage for his Duty, especially when he meets with difficulties in the way of it, and he saith to every one that he is a Fool, not as if he did in words express so much: For Solomon speaks nothing in this Book of natural Fools, or such as are destitut of the exercise of common Reason, but of persons void of saving Grace, how wise soever they seem to be otherwise, they are often left of God to bewray their Folly to spritual Discerners.  
Hence Learn. 1. In so far as Christians are endued with Heavenly Wisdom, and do improve the same, they will do nothing before they deliberate, and consult the word and Spirit of God concerning their actions both for the matter and manner of them, Prov. 4.26. that they may discover and foresee temptations incident to them in following their Duty, to shun them, Prov. 2.10.11, and Hazards and inconveniences to eschew or prepare for them, Luk. 14. 28 they will watch the opportunity of their Duty, and keep themselves in a fit disposition for it, that they be not surprised therewith when it offers itself 1 Pet. 4.7; they will labour to keep these considerations, which may repel Temptations, & guard against discouragements Psal. 119.50, 95. And will be often reflecting upon their actions for matter of Humiliation or Praise as they find them right or wrong, Psal. 119.59. all which may be comprehended under this description of the truly Godly, The heart of the Wise is at his right hand.  
2. Men void of the saving knowledge and Grace of Christ cannot go dexterously about any Duty. For either when they purpose to do well, the Right hand of Execution is absent from the Heart, Psal. 78.37. Or when they do what is right in itself, their Heart is as it were away from their Hand, Isai. 29.13. And ordinarily their Hearts are wholly indisposed for, and averse from what is their Duty, and only inclined to act what is Sinistrous or Evil, as is imported in this description of the man void of saving Grace or knowledge, The Heart of the Fool is at his left Hand.  
3. Though every man's heart be framed alike, and have the same position in the Body, yet Saving knowledge, and Grace, make so great a change upon the Heart where they are bestowed, as if the natural situation of it were changed. It now in some measure inclines toward that which is good in the sight of God. Rom. 7, 22. while as before it was only bend toward Evil, Jer. 17.9. For to convince us of the vast difference between the regenerate and the unregenerate, he thus describes the one and the other. The heart of the Wise is at his right hand, but the Heart of the Fool is at his left.  
4. However men void of Saving Knowledge and Grace, may hold on for a time in the way that is good and right in itself, especially while they have prosperity, applause and such encouragements, John 5.33. yet when opposition and discouragements become frequent, they lose all the courage, strength and comfort, which sometimes they seemed to have: For (saith he) when he that is a Fool walks by the way, his Wisdom (or as the word is his Heart) fails him, the expression is ordinarily used of men's despondency and discouragement of spirit, because of opposition in their way.  
5. As men's carriage and visible deportment hath a language, which may be heard and understood by the truly Wise with whom they converse, so however Hypocrites may long carry themselves so closely, that they shall not bewray their folly or wickedness which is called Folly in the Book, Psal. 55.14. yet it is just with God, and often he doth exercise that Justice in this Life, to leave such to discover what is in their Heart by their actions, see, Prov. 18.2. and 6.13.20. For this description of the Fool, or the wicked man is not to be understood, as if all such did verbally proclaim themselves to be what they are: But that their unchristian and imprudent carriage in opposition to the way and will of God, though never so much Worldly wit and policy were manifested in it, doth often speak to the truly Wise, what they are, yea also when he that is a Fool walks by the way his Wisdom fails him, and he saith to every one that he is a Fool   
Ver. 4. If the spirit of the Ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 
HE comes now to direct the Godly how to manifest that Heavenly Wisdom, or Christian prudence, formerly commended in their carriage, especially to Magistrates or Superiors provoked and that unjustly, as will appear by the following purpose.  
In this verse there is considerable First, the case wherein he supposes the Godly to be, and that is to be under the wrath and displeasure of those that are in Authority, If (saith he) the spirit of the Ruler (or the Passion as the word sometimes signifies in Scripture Prov. 25, 28) rise against thee, or (as the word signifies) Ascend or swell, so as it seems there is Evil determined against thee.  
Next, there is the duty enjoined to the Godly in these words leave not thy Place, whereby is not meant that the Godly may not in any case fly from the fury of incensed Rulers: For Solomon knew that his Father had so done warrantably: But the meaning is that Christians should neither for the apparent displeasure of great men shake off their duty to God, it being every man's prime place and station to defend his honour, nor yet due respect to the person and office of their Superiors, though unjustly incensed, this being a part of our duty to God.  
Thirdly, There is the reason pressing this Duty, for yielding pacifieth great offences. By yielding is not meant obedience to men's sinful commands for fear of their displeasure, but a submissive humble carriage, ceding from our right in some things, and going along with them so far as we may with a good Conscience: Or it is the same with that which Solomon calls a soft Answer, Prov. 15.1. or long forbearing, Prov, 25, 15. to act against them while there is hope of their being reclaimed, this may pacify their passions, and so prevent farther offences, which they are ready to commit against God, and greater hazard to ourselves.  
Hence Learn. 1. The favour of great Men is to be looked on as a very unconstant thing: And therefore no Man should trust in it, nor for the obtaining or keeping of it, adventure upon the displeasure of him with whom there is no variation nor shadow of turning. For it is supposed in the first expression of this verse, that the Spirit of the Ruler is now risen against them with whom he hath been lately well pleased, and in the last expression in the verse, it is imported, that his mind may be changed again to favour them if the Spirit of the Ruler rise against thee, etc.  
2. Although the Godly be the most loyal Subjects of any in the World, yet they may resolve to lose the favour, and incur the displeasure of those in Authority, who often even though they be Gracious, expect too much of their Subjects, and would have them sealing all that they say. 2 Sam. 24.2.4. And therefore Men should keep themselves in good terms with the supreme Magistrate who can restrain the Wrath of Princes and cut off their Spirits when they rise too high against his People Psal. 76.10.12. This is also imported in this supposition, If the Spirit of the Ruler rise against thee.  
3. Men so little consider God's Greatness, Sovereignty and Terror. Isai. 51.12.13. that they are in hazard when they see great Men incensed against them to be put from their duty, and either out of carnal fear to deny the truth Mat. 26.70. Or out of pride and passion to shake off all Reverence to lawful Authority for every thing that displeases them. 1 Pet. 2.13.16. Therefore the Spirit of God finds it here necessary to exhort the Godly to constancy in their Duty in such a Case. If the Spirit of the Ruler rise against thee, leave not thy place.  
4. Though it be in some Cases lawful for the Godly to fly from the presence of Incensed Magistrates, yea out of their Dominions, and from the reach of their power, especially when they are not only unjustly incensed, but manifesting cruel Purposes against them, as is clear in the Case of David flying from Saul, and even of Christ himself, and his Apostles flying from one City to another, yet every appearance of hazard from such, ought not to be a ground of flying from them, while there is hope of reclaiming them from their evil way, or gaining their favour again: For it is here supposed that they may be pacified, and the party have some probability hereof, and in this Case it is commanded, Leave not thy place.  
5. Whether it be lawful for Subjects to fly from the presence of their incensed Rulers, and from the reach of their Power, or not, they must never desert either the Duty which they own immediaty to God, or such Duties to their lawful Magistrates as are within the compass of their Power and Calling, if it were but to pour out their secret Prayer to God for them: For this Direction may be taken in reference to that Duty which we own to God, and of that also which we own to Magistrates as a branch of Duty to him, abstracting from flying but of, or abiding in their Presence or Service. If the Spirit of the Ruler rise against thee, leave not thy place, namely that place which is properly and constantly the place of a Godly Man.  
6. When Inferiors or Subjects have lost the favour of their Superiors or Magistrates, and are become the Objects of their Wrath and Fury, they must not despair of regaining their Favour; but should consider, that seeing they were so mutable and inconstant, as to change their Love into Hatred, when they ought not, they may again change their Displeasure into Favour, as they ought; so much is imported in this Reason, For yielding pacifieth great Offences.  
7. Though there must be no yielding to the Greatest on Earth, in the Matters of God, Exod. 10.26. Dan. 4.18. Act. 4.19, 20. yet yielding, by passing from things of our own, or of an earthly Concernment, by a humble and sober Carriage, in silence passing by our personal Injuries for peace cause, is the Duty of every Christian: For this yielding is the thing here spoken of, Yielding pacifies great Offences.  
8. This Yielding formerly described uses to be blest of God, for calming the storm of Passion in those who are in Authority, more than the strongest Opposition that may be made to them, though under the Pretence of Zeal for God and the public Good: For (saith he) Yielding pacifieth great Offences.  
9 While men's Passions are raised, they are ready to run into high Provocations of God, and Injuries to others: And as Persons are greater than others in place and power, so ordinarily are the Offences they commit in their passion greater than these of others. So much is supposed while speaking of Rulers, he saith, Yielding pacifieth great Offences.  
10. The preventing of God's Dishonour, and prejudice to the Souls of them that are in passion against us, should rather move us to yield to them for pacifying of them, than the fear of our own Hurt, or desire of Good to ourselves by their Favour: For this is made an Argument for Yielding, that it shall prevent the Offences or Sins (as the Word signifies) to wit, of the party in passion, Yielding pacifieth great Offences.  
11. Passion is a sickness of Spirit, putting Men in a rage, as they use to be in the height of a Fever, and they that can yield to Men in passion for pacifying of them, are their best Physicians: For (saith he) Yielding pacifies (the Word signifies to Heal as a Physician doth) great Offences.   

Verse 5. There is an Evil which I have seen under the Sun, as an Error which proceedeth from the Ruler.  
Verse 6. Folly is set in great dignity, and the Rich sit in low place.  
Verse 7. I have seen Servants upon horses, and Princes walking as Servants upon the earth.  
HAving exhorted to Loyalty, even towards Magistrates unjustly Incensed, and to the manifestation of heavenly Wisdom, by a mild Yielding, and peaceable Carriage toward them; He doth now discover and regrate the great and common Abuse of Government, as the prime Temptation moving Men to shake off Duty to their Superiors, to wit, Their preferring the unworthy, and slighting the better sort of Men.  
And this he doth First set down as observed by himself, whether by his own experience in Nations about him, or among Inferior Magistrates under him, in reference to others of his Subjects, or whether he had this represented to him by the Light of the Lord's Spirit, it is all one, he calls it An Evil, to wit, an Evil of Sin, upon their part, who so abuse their own power to confer power upon the Unworthy, and an Evil of Affliction to the Godly, who are born down by that means, and an Evil of Punishment to others, who have provoked God to set wicked Men over them: And he calls it an Evil under the Sun, to point out the Universality of it.  
Next, He expresseth the cause of this Abuse of Government, to be the Mistake or Sin of the supreme Ruler, who should prevent and oppose such evil Administration. He looked upon this as flowing from the Ignorance, and perverse Disposition of the Rulers.  
Thirdly, He giveth two particular Instances of this Misgovernment. The One is, That Folly is set in great dignity: By Folly is meant the foolish Man, and according to the Language of the Scripture, especially in this Man's Writtings, the graceless and wicked Man, whom he calls Folly in the abstract, importing one wicked in the highest degree, such a Man, saith he, is set in high Dignity, the Word is plural Dignities, importing the highest places of Power and Trust in the Commonwealth, or that all such places were so disposed of, or that one such extremely wicked person had many Offices conferred upon him. The other Instance is, That the Rich sit in low place: By the Rich cannot be meant one Rich only in things worldly, because the Fool might be such, and so the opposition were not pertinent, neither were it an Evil to place such in a low degree, but by the Rich is meant one enriched with Knowledge and Grace, especially with Abilities for Government, as the Word is used Ps. 45.12. And by sitting in a low place is meant, to be out of public Employment, and in an abject and despised Condition. Isa. 47.1.  
Fourthly, He enlarges this evil Administration in two Instances, while he saith, I have seen Servants upon horses: and Princes walking, etc. The meaning whereof is, That he had observed Eminent and Honourable Persons, of Noble and Free Spirits, as Princes should be in a Commonwealth, redacted to extreme Misery for want of public Employment, which they deserve; and Servants or Men of base slavish Spirits, fit for no other Employment than to be at their Command, advanced to Rule over them. Or this Verse may be looked upon as a Comparison illustrating Misgovernment in the former Instances thus, This preferring of the Unworthy, and slighting of the Worthy, is no less unsuitable, than if a Prince should page on foot, his Servant riding on a stately Horse.  
Hence Learn 1. Those that would prove faithful in any Employment, especially of trust and charge over others, ought carefully to mark the Faults of others in the like Employment; that they may eschew them themselves, and may improve their power in their place, for reforming them in others: For here Solomon marks the Evils incident to Rulers, and doubtless as a Godly King he made the forementioned use of this Observation, There is an Evil that I have seen under the Sun. etc.  
2. The faithful Servants of Christ must not only discover the Errors and Miscarriages of Inferiors, and common People, but they must also point out the Faults and Miscarriages incident to Rulers, and those that are in Power and Authority, and sometimes publish these before the Church, lest people look upon their Faults as no Faults, and that they may be stirred up to Mourn for them: For as we may safely conceive Solomon to make use of this Observation as a King and Ruler for eschewing these Faults himself, which he observed common among Rulers, so may we also look upon him as a faithful Preacher discovering them to the Church, and therein exemplary to other Preachers. See 1 Tim. 5.20. There is an Evil which I have seen under the Sun, as an Error which proceedeth from the Ruler.  
3. Though we ought to look up to the Lord, as having a Holy Hand in permitting and ordering wicked Men to have power and preferment, and the Godly to be born down and slighted by them, for the punishment of People's Sins, Prov. 28.2. The manifesting of his great power in bringing down wicked Men from their Eminency, Ezod, 9.16. yet whatever we observe of that fort in humane Affairs, we must still Father the same upon men's Sin and Corruption, as the procuring cause that it should be so, and as the active Instrument making it to be so. It is men's Error, and God is free of it as it is an Error: For so did Solomon look upon it as an Error proceeding from the Ruler.  
4. Ruler's should look upon themselves as no less subject to Errors than other Men, and in a special way ready to manifest their Error, in the matter of disposing places of power and trust under them, which should make all Men that have power, the more earnest with God for his Direction in the matter of Intrusting others. Numb. 27.16. Act. 1.24. For Solomon did observe this Miscarriage in State Affairs, As an Error proceeding from the Ruler.  
5. Although we ought not to excuse or extenuat the Faults of any, Isa, 5.23. And every one whose Calling gives him that liberty, aught to aggredge the Faults of Rulers, especially to themselves, for their Conviction and Humiliation. 2 Sam. 22.7. etc. Yet Christian Charity and Wisdom dictat, that we should put the fairest construction we can, upon the Actions of others, especially Rulers and Men in Authority, considering how easy it is for them to miscarry, who must see much of their Work with other men's Eyes, especially in advancing of persons to Power and Trust, sometimes upon others Recommendations, and sometimes upon the flattety and hypocritical Pretences of Men themselves whom they have no ground to distrust: For Solomon speaks of the Misgovernment of Rulers in the most modest Terms that he might, as an Error that proceedeth from the Ruler.  
6. When wicked Men are advanced to Rule and Eminency among Men, they labour to fill all the places of Power and Trust under them with such as themselves, that they may have many to serve them in their Lusts, and few to oppose or make them ashamed For it comes from the Error of the Ruler, that Folly is set in high dignity.  
7. When wicked Men are advanced to power and place, the godly & they that are enriched with fit Enduements for Government, are not only slighted, being put out or kept out of Power; but often also redacted to great Misery, oppressed & born down: the Rich here is one enriched with Gifts, especially Wisdom, as the opposition shows, The Rich sit in a low place, or as the Word signifies, a despicable and afflicted Condition.  
8. Though the preferring of wicked Men, and bearing down of the Godly, aught to be patiently submitted unto, as it is permitted and ordered by the Lord for wise Ends; yet it ought to be resented as a great Grievance, the Godly aught to be deeply afflicted when they see the great Interests of Churches or States, put in the Hands of base and unworthy Men, who have neither Grace nor Wit to manage them for God's Glory, or the good of others: And they ought to lament, and lay the Case before the Lord, who can reform such Abuses: For so Solomon regrates it as an Evil under the Sun, that the Hearts of the Godly may be affected with it, as his own was, That Folly is set in great dignity, and the Rich in low place, that Servants are on Horses, and Princes walking, etc.  
9 There is so much ambition of worldly Greatness in the Hearts of the Godly, and so little of the faith of a future Reward, wherein they should comfort themselves against the want of preferment among Men, that the discerning of the Miscarriage of Rulers in disposing of Places and Trust, is ready to discourage them, and to make them weary of their Duty, while they see wicked Men preferred, and the Godly slighted. Therefore doth the Spirit of God find it necessary to discover it as the main occasion of their leaving of their place, and deserting of their Duty, pressed in the former Words, That Folly is set in great dignity, and the Rich in low place, etc.  
10. Worldly Dignity and Preferment is a very uncertain and changeable thing; And therefore no wise Men should set their Heart upon it, as any part of their Happiness: they should use their place and power well, while they have it, and prepare for a Change, since though they be in Dignity to day, they may sit in a low place to morrow, though they be on Horse this day as Princes, they may be as Servants on foot the next. For so had Solomon observed it, and holds it forth to be made use of for promoving his main Scope, the weaning of men's Hearts from pursuing any earthly thing for their Happiness, I have seen Servants upon horses, and Princes walking as Servants upon the earth.  
11. It is folly for Men to judge of men's Parts and Qualifications, according to their preferment, or debasement in the World, seeing through the Corruption and Error of Men in Eminency, places of Power and Trust are often conferred, not according to the worth and ability of persons, but upon other carnal and base Considerations. For Solomon observed Folly set in dignity, and the Rich set in low place, Servants riding, and Princes walking as Servants.   

Ver. 8. He that diggeth a Pit shall fall into it, and whose breaketh an Hedge a Serpent shall by't him.  
9 Whose removeth Stones shall be hurt therewith: and he that cleaveth Wood shall be endangered thereby.  
ALbeit these words may be safely taken in the general, as containing a Threatening, illustrate by so many Similitudes as are here made use of, against all sort of malicious Plotting, or intending Mischief against our Neighbour; seeing the Scripture threatens this Sin frequently under the like Similitudes, Ps. 7.15, 16. to wit, That God shall return their way upon their own Head, and punish them according as they intended to do to others Obad. 18 And so the words are applicable to Magistrates, advancing unworthy persons to places of Dignity, as well as to Plotters against lawful Magistrates, or others; Yet it seems most suitable to the Context, to take the words as an Argument to dissuade Men from seditions Plots, and treasonable Interprises, against those in lawful Authority, even though there be many Grievances in their Government; and to persuade rather to that yielding, mild, and condescending Temper (so far as may be with a good Conscience) formerly described. Now this Sin which usually passes under the Name of Sedition or Rebellion, together with the punishment of it, which God often inflicts even in this Life, and always at last where it is continued in, the wise Man sets out under four Similitudes, every one whereof doth illustrate both the nature of the Sin, and the hazard that may be expected to follow it.  
The first is, of one digging a Pit; whereby may be meant, the making of treacherous Plots for taking away the Life of Rulers, that men may come at their ambitious Designs, whereof Rulers do frustrate them. And by the falling in it, is meant, that such plotting often tends to the ruin of the Plotters. There is a Metaphor in the Words, taken from Hunters, who having made Pits for taking of wild Beasts, do unawares fall into them themselves: And so these who out of Discontent, or upon Disappointment of their ambitious Designs, do plot the Ruin and Removal of Rulers (though in some things miscarrying in their Government) are often in God's Righteous Judgement cut off themselves; as is clear in the Examples of Absalon, Achitophel, and others.  
The Second is, Of one breaking down a Hedge, and bitten by a Serpent, which may be thus applied, As they that break down their Neighbour's Hedge, especially out of Malice, may readily be stung unawares, by Adders that lurk thereabout: So those who rather than be held from places of Preferment, which their Ambition aspires to, would attempt to pluck up and ruin the established Government, in the State or Church wherein they live (which like a Hedge serves to protect the Lords People, who are the Plants of His Garden, from the Incursion of wild Beasts) may justly expect to meet with some Stroke, as unexpected and incurable, as the biting of a Serpent uses to be.  
The Third is, Of one removing Stones and hurt therewith, where the Metaphor seem to be taken from one removing Land Marks (which are great Stones set up for distinguishing every Man's property) that he may encroach upon what is his Neighbours; Or of one pulling down his Neighbour's House, who may readily be wounded or hurt with the Stones thereof: So he, who for accomplishing his own private Designs, and satisfying his own discontented Humour, would enterprise the innovating, or changing the fundamental Constitutions of Government, which serve to distinguish every Man's propriety, in Civil or Ecclesiastical Matters, may justly look for his own ruin one way or other for his so doing.  
The Fourth is, Of one cleaving Wood and endangered thereby. The Metaphor and Application of it is plain, that as one violently striking Wood, may readily either with the Instrument he uses, or the broken pieces of the Timber, receive a wound: So he, who by his Sedition and Faction in State or Church, doth enterprise to Cleave and Rend the Society he lives in, which is as one Stick or piece of Wood, may expect to smart for his pains.  
Hence Learn 1. Envy and Ambition put Men upon such violent Courses, that their Minds are hardly brought to consider either the Evil or Hazard of their way: So that they who deal with such, must not in a general and indifferent way speak against these Lusts, but must insist in clearing the nature and hazard of them, inculcating upon Men who are Slaves to them, what they may expect as the issue of their way. For so doth Solomon here by four several Similitudes, each one whereof speaks somewhat of the evil of these Lusts, and represents, in a new Notion, the hazard of giving way to them, He that diggeth a Pit shall fall into it, and whose breaks an Hedge, etc.  
2 As the Lord will prove Himself very terrible in punishing wicked Magistrates for their abuse of their power, especially in preferring the Wicked, and oppressing or slighting the Godly: So will He also severely punish all those who out of Discontent, Pride, or private Malice, ●●or Mischief to the persons of Magistrates, or being disappointed of their ambitious Designs, which they have had of promotion by them, will not stand to subvert even Order and Government itself, and put all to confusion, that they may gain their own Ends. For the Words are expressed in such general Terms, as they may be applied both to Magistrates interprising evil against the Godly under them, and to people also as dissuading them from malicious Plots and treasonable Practices, even against the persons of such as do abuse their Power, He that digs a Pit shall fall into it, and whoso breaks a Hedge a Serpent shall by't him, etc.  
3. When Inferiors being slighted by Superiors, shake off Duty to them, and do not study by a mild, patiented and condescending Carriage, to regain their Favour; their Envy and descontented Humour will readily put them upon the plotting of the ruin of their Superiors, and upon Courses destructive to the peace of the Society wherein they live. For those whom he exhorted before, in the case of being slighted by Men in power; Or discerning their abuse of Government, to continue at their Duty, and to study, by yielding so far as they might, to pacify incensed Rulers: He now supposes to fall upon malicious Plots and seditious Attempts, which he here sets out by digging of a Pit, breaking of a Hedge, etc. and threatens the same with Judgements, under the Similitudes of falling into the Pit, being bitten by the Serpent, etc.  
4. They that would reclaim Sinners from their evil ways, especially such violent Courses as Ambition, Discontentment and Envy put them upon, must change their strain often, and use variety of Arguments, taking them sometimes from the hazard of giving way to these Passions, and sometimes from the advantage of restraining them. For having dissuaded from shaking off Duty, even to injuring Magistrates, and persuaded to a yielding, mild and condescending Carriage toward them, from the probable advantage of that way, in the fourth Verse: He doth now prosecute the same Design; by insisting upon the hazard of the contrary Course. He that digs a Pit shall fall into it, and he that breaks a Hedge a Serpent shall by't him, and he that removeth Stones shall be hurt therewith, and he that cleaveth Wood shall be endangered thereby.  
5. The Lust of Envy or Revenge, especially when it flows from Pride, and desire of vain Glory, crushed by Disappointment, will put Men upon variety of Courses for satisfying of it, and make the discontented persons, in whom it reigns, violent to gain their Point; yea and so cruel, that to have satisfaction of one or a few, they will not care to undo the Peace and Tranquillity of the whole Society, whereof those are Members. Therefore doth the Spirit of God set forth these Courses, which malicious and discontented Minds, put men upon, by so many Similitudes, digging a Pit, breaking a Hedge, removing of Stones, cleaving of Wood  
6. That Mischief which malicious Minds contrive and intent against others, the Lord uses to bring upon the Heads of the Plotters, He makes the Snares they have laid for others to catch themselves, as is clear in the Instances of Absalon, Achitophel, Haman, and others: And tho' the Lord may long spare such, and let them sometimes execute their cruel Designs upon others, He will at last make out the Truth of all such Threaten upon all that persist in their vicious Courses, He that digs a Pit shall fall into it, and he, etc.   
Vers. 10. If the Iron be blunt, and he do not what the edge, then must he put to more strength: but Wisdom is profitable to direct. 
ALthough the same Similitude be here insisted upon, which was made use of in the close of the former Verse, to set out the pains of a discontented person, to accomplish his malicious designs; yet it cannot be thought that the same particular purpose is insisted upon: For than it should seem that Solomon were Directing the malicious Plotter, when his Engines are not fit enough for accomplishing his Ends, to take the more pains, and exerce more of his strength; and that he were commending Wisdom for a Directory in such seditious Plots, as were formerly set out by the cleaving of Wood and other Similitudes. Therefore it is safest to take this Verse with reference to the main Scope of the Chapter, which is to commend the study of Christian Prudence, and the evidencing thereof, as useful to direct Men how to walk in such difficult Cases, as have been spoken of before, especially when they have to do with incensed Rulers, who abuse their power by exalting Vile Men, and bearing down the better sort; and to direct them how to keep a strait Course, that they may neither give just occasion of Displeasure to those in Authority, nor miscarry toward them when they are unjustly incensed.  
And for this End, He First shows what a Loss and Disadvantage Men have, who are not Sharp-sighted in such difficult Cases, it will cost them great pains to come to any clearness what to do; and this he sets out in terms borrowed from one working with a blunt Iron, it will cost him much force and pains to effectuate any thing by it: So if a Man, in such dark Cases, find his Wit very blunt, and that he hath formerly neglected to use all lawful Means for sharpening of it, and clearing of his Understanding, that he might know his Duty; then must he exerce more Strength, and be at the more pains, which may be both taken as his disadvantage, and an intimation of his Correction for his former Laziness, that he must now muster up the more Forces (for the Word Strength signifies an Army) before he can get any thing done to purpose: And it also imports his Duty upon supposition of his present Darkness, because of former Negligence, it is his best now to be at the more pains.  
Then Next, He shows the Advantage which he hath who is endued with Wisdom, it is Profitable, or (as the Word signifies) it is excellent to direct him to make plain or strait his way before him, as the Scripture elsewhere expresses the effect of sanctified Prudence in such difficult Cases. Ps. 5.8.  
Hence Learn 1. When men's Cases are most difficult, and they have most to do with their Wit, they will readily find it most dull and blunt, as the Fruit of their former Laziness, and want of pains in sharpening of it, their not forecasting of Difficulties (for so being surprised with them, their Fear darkens their Reason) and the Lord's withdrawing Light for a time, to drive them to His Word and Spirit for Counsel: For in such a Case doth this Similitude suppose Men to be in reference to the difficult Case formerly mentioned, If the Iron be blunt.  
2. When Men find their Wit dull and blunt in taking up their Duty, or their Courage abated to venture upon it thorough Difficulties, they ought to labour to sharpen the one, and raise up the other by serious meditation upon the Word for Light, Ps. 119.24. imploring the help of the Spirit, who leads in all truth, Ps. 143.10. and by the use of every other Mean, which the Lord uses to Bless to His People, for increase of their Light and strength in Straits, Prov. 2.4. For while he saith, If the Iron be blunt, and he do not whet the edge, he doth not approve of neglecting to whet it, but rather minds of the Duty which should be gone about in case of former Negligence, Then must he put to more strength.  
3. When Laziness or Negligence in the use of Means, doth accompany Dulness and Darkness of Mind, and want of Courage, it puts Men to much pains and toil before they can effectuate any thing; yea and more than might formerly have sharpened and fitted them for their Duty, and made the same easy to them: For this may be looked upon as a great Disadvantage they shall have, who are both Lazy and Dull, If the Iron be blunt, and he do not whet the edge, then must he put to more force.  
4. Though we find our Understanding very dark as to our Duty, and our Courage to grapple with Difficulties very small, so as after many Essays, we come little nearer our point; yet the sense and discerning hereof aught to be so far from making us sit up, and quite our hopes of any success, that it should make us double our diligence in the use of all lawful Means, especially in employing the Lord for pardon of our former Negligence, and for his teaching now in a new Strait: For this putting to of more strength, may be looked upon as a Man's best in the Case supposed, If the Iron be blunt, and he do not whet (or have not whetted) the edge, then must he put to more strength.  
5, It is not our carnal Reason, nor the counsel of the wisest of worldly Men, that will be a good Guide to us in dark times, and difficult Cases, especially when we may be in hazard of Suffering. Only that Wisdom which comes from Above by the Word and Spirit of the Lord will be able to direct us: For of this Wisdom Solomon here speaks, while he saith, Wisdom is profitable to direct.  
6. Whatever hazard Men may undergo, or loss they may sustain, in following the Direction of heavenly Wisdom, yet in so far as they are led by it, they shall be truly Gainers, their very Losses shall prove profitable to them, God's Approbation, the peace of a good Conscience, and a sure Reward at last, are great Advantages. For (saith he) Wisdom is profitable to direct.  
7. There is no Case a Christian can be in, so dark or difficult, but that Wisdom which comes from Above and shines in the Light of the Word. Ps. 119.105. and it is to be had by humble dependence upon God for the teaching of His Spirit, Ps. 25.9. is sufficient to direct him, and to make the way wherein he ought to walk so plain and strait before him, that he shall be helped to make such progress in it, as if there were no stumbling Blocks in it at all: For, saith he, Wisdom is profitable to direct, the Word signifies to make plain and smooth his way before him, not by removing Difficulties, but by teaching him how to walk over them, and not be hindered by them in his Christian Course.   

Ver. 11. Surely the Serpent will by't without enchantment, and a Babbler is no better.  
12. The words of a wise Man's mouth are gracious, but the lips of a Fool will swallow up himself.  
13. The beginning of the words of his mouth is Follishness, and the end of his talk is mischievous Madness.  
THe Preacher doth farther prove the necessity of heavenly Wisdom, by showing the hazard of the want of it, and the farther advantage of having it in such difficult Cases as have been formerly mentioned, when Men have to do with offended Rulers, and because men's Rashness and Inconsideration often manifested by their reproachful Speeches against these in Authority, occasion much trouble to them, and that justly: Therefore he teaches here, that heavenly Wisdom is to be manifested in bridling and restraining the Tongue from rash and malicious Discourses, and employing the same in edifying and savoury Speeches.  
And for this end he doth First by a Similitude point out the evil and hazard of slanderous and detracting Speeches, Surely (saith he) a Serpent will bit without Enchantment; It is known that Similitudes taken from Serpents, Scorpions and Asps, are frequently made use of in Scripture, to set out that Wickedness and Venom which is vented by the Tongue, Ezek. 2 6. Rom. 3.13. As for the Enchanting of Serpents here spoken of, it can make nothing for defence of the use of Magic, or such devilish Arts, seeing Similitudes may be drawn from the worst things to illustrat the best, as Christ's second Coming, is compared to the coming of a Thief in the Night: Beside the Word translated Enchantment signifies nothing but a low way of speaking, or muttering, which possibly hath been in use in Solomon's time to divert or deter Serpents from offending or stinging, or to take them that they might be slain. And the Scripture uses this same Word for any effectual way of dealing with Men by words, especially Eloquence, or moving Arguments. Isa. 3.3. And so by Enchantment (to apply the Similitude) is meant nothing but the exercise of that heavenly Wisdom, which teaches Men to speak mild and pacifying Words, especially to provoked Rulers, and without this a Babbler (saith Solomon) or as the Word is in the Original, one that is Lord of the Tongue, who speaks as freely, whatever his ambitious Spirit incensed with Disappointment suggests, as if he were to make account to none, He is no better than the Serpent that bites, and so readily procures his own Ruin (as the Serpent doth) from those whom he provokes by his bitter Words.  
Next, He shows the Advantage of that heavenly Wisdom, which is that it teaches the Man endued with it, to make use of such Words as may minister Grace to others, and conciliat the Grace or Favour even of offended Rulers, and so his Words are gracious.  
Thirdly, He enlarges the woeful Effects of the inconsiderate and rash Carriage of Men void of this Wisdom, especially in their Discourses, while he saith, The lips of a Fool will swallow up himself. The Lips being one of the Instruments of Speech, are put for the Speech itself, by a Figure ordinary in Scripture, these swallow up a Man, when he by his rash Words ensnares himself, and so proves his own Destroyer.  
Lastly, He describes the progress of slanderous and envious Speeches, the rise or principle of them, is Levity or Inconstancy, as the Word Foolishness signifies, but they go on to worse, till the Man at last show himself acted with Fury (as the other word mischievous Madness signifies) whereby he is put upon mad Courses against them whom he envies, and such as prove destructive to himself.  
Hence Learn 1. It is not more natural to a Serpent to sting or by't, when no means are used to prevent or restrain it, than it is to a Man void of the Wisdom of God, to vent his Malice upon any discontentment, by bitter and reproachful Speeches against others, especially those in Authority, of whom the Discourse all along doth mainly run: Therefore doth the Spirit of God here and elsewhere make use of this and the like Similitudes, to set out the Poison which a malicious Heart casts out by the Tongue, Surely the Serpent will by't without Enchantment, and a Babbler is no better.  
2. Opprobrious and Invective Speeches are extremely bitter, and do exceedingly wound the Spirits of them against whom they are vented, they are in a manner deadly, and hardly can the Wound given to one's Reputation by them, be healed again, as is imported also in this Similitude, which sets forth the Evil of this Sin, it is like the biting of a Serpent without Enchantment.  
3. Heavenly Wisdom teaches Christians a holy Art of Enchanting their own Tongues, making them to speak such soft Language as may pacify the Passions of others, and not wound or sting them: For he supposes that heavenly Wisdom will teach Men this Art, that their Tongues shall not be like Serpents biting others, while, as a Commendation of that Wisdom, he saith, Surely the Serpent will by't without Enchantment.  
4. The reason of men's rash and inconsiderate Speeches, especially such as tend to the disgrace of those in lawful Authority, is that they look upon their Tongues as their own, and upon themselves as absolute Lords and Masters of their Discourses: For the Word here translated a Babbler, is in the Original, he that is Lord or Master of the Tongue, to wit, in his own conceit.  
5. Though rash and sinful Speeches may escape them that are truly Wise, and Gracious. 1 Sam. 25.22. yet in so far as Men are endued with heavenly Wisdom, and act according to the directions of it, their Speeches and Discourses even of others, yea and of those who possibly have injured them, will savour of Grace, and be sometimes blest to convey Grace to others, Ephes. 4.29. and to gain Favour to themselves, even from their Enemies, Act. 26.21. while they commend the free Grace and Favour of God in their Discourses, Psal. 145.7. and any appearances of Good they see in others though Enemies to them. Act. 26.26, 27. In all which respects, The words of a wise Man's mouth are gracious.  
6. They that are not endued with heavenly Wisdom, which directs Men in the nearest way for their own true safety Prov. 10.9. do but make Snares for themselves by all their wit, and while they please themselves most by expressing their discontented and envious Humours, are running on to their own Ruin, and so prove self Murderers: For, saith he, the lips of a Fool will swallow him up.  
7. As the greatest sins and snares have often their rise from the smallest beginnings. Prov. 17.14. So they that want saving Illumination, the beginning whereof is the Fear of the Lord, will still go from evil to worse, especially in their bitter Invectives, and Satiric speeches against others, which are mainly intended in this place: What was rashly spoken at first, will readily recoil back upon the Heart, and root itself in malice; and the Heart being engaged by a word inconsiderately spoken of those against whom Men seem to have but some small prejudice, will study to forge or seek out, and then magnify the grounds of it, and at last (if left to itself) will readily drive the person to Satan, to be helped by him to vent its malice: For (saith Solomon) The beginning of the words of his mouth, is (but) foolishness, the Word signifies Levity or Inconstancy, and the end of his talk is mischievous Madness, which signifies the height of Wickedness.   

Ver. 14. A Fool also is full of words, a Man cannot tell what shall be: and what shall be after him, who can tell him?  
15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the City.  
SOlomon goes on to describe a person void of the saving knowledge of God, and of his duty, who hath ordinarily in this Book the name of the Fool, by giving some Resemblances between him and a natural Fool. And First he describes him from the multitude of his Words, he is full of them, Or (as the original bears) he multiplies or magnifies his words, importing his Boasting, especially of future Events; as appears by the following words, wherein the Preacher makes answer to some of his words, he boasts of what he will do afterward without dependence upon God, and to this Solomon saith a Man cannot tell what shall be: It being only proper to God to foretell future Events, Isa, 44.7. Again he either presums to determine future Events or is Anxiously inquisitive about them, to this it is Answered, and what shall be after him who can tell him? The meaning is, none can inform him how things shall go the next Month or Year, which may be the Month or Year after he is gone.  
Secondly, He describes such a Man from the fruitfulness of his endeavours, he is like a blind Fool that is out of the way to a City, and wearies himself to find it, though that be one of the easiest things, that even Children may know, so the Man who is void of true and saving Wisdom, spends himself in fruitless endeavours, and cannot so much as manage aright the most common of his Affairs  
Hence Learn. 1. Unless a Man's Wit be sanctified and exercised about the study of Reconciliation with God thorough Christ, and the way of Glorifying him by Living in his fear and obedience, though he were esteemed an Oracle for Worldly Wit among men, he is a very Fool to himself, and in Gods esteem the best of his Wisdom is Foolishness: therefore doth the Spirit of God here by Solomon, as frequently elsewhere in Scripture, describe the unregenerat Man by the carriage and practice of a mere Fool, and the description agrees even to such as Achitophel, A Fool also is full of words, a Man cannot tell what shall be.  
2. They that have least knowledge, have often most discourse, the conceit that such have of their knowledge makes them esteem so much of what themselves say, and so undervalue any thing else, that others can hardly have place to speak beside them, and the same Conceit makes them give little or no time to deliberation before they speak, and less to reflection upon the Impertinency and Sin that is in the multitude of their words: For thus doth the Spirit of the Lord describe such, A Fool also is full of words.  
3. When Men are bold in determining future Events, especially the success of their own Undertake, or so anxiously inquisitive about them, that they are taken off from their present Duty, they prove themselves destitut of saving Wisdom, which teaches Men to commit their way to the Lord, that their Thoughts may be established anent future Events, Prov. 16.3. and so to follow their Duty with no less Confidence, while they are ignorant of what may come after, than if they did know it. Act. 20.22, 24. For the Question to which Solomon here answers, imports the Man destitute of this Wisdom, to be of the disposition formerly described, A Man cannot tell what shall be, and what shall be after him who can tell him?  
4. God hath reserved to himself the prerogative of knowing things to come, and of revealing the same to the Children of Men, how far, and in what manner he pleases; that they may be taught humble Dependence upon Him for as much Light from His Word and Spirit, concerning things to come, as may incite them to make a right use of their present time: For this Question imports, that both Men and Angels are secluded from this Prerogative of knowing, or making known future Events, And what shall be after him, who can tell him?  
5. They that esteem Christ's sweet and easy Service a Toil, as all Unregenerat Men do, Mal. 1.13. shall but waste and spend themselves even to Fainting (as the word here translated Weary signifies) in any course they can take for satisfaction, and none of this sort are in a better condition than others, as to their finding of any rest in their way: For (saith Solomon) The labour of the Foolish wearies every one of them.  
6. Men who neglect to employ Christ for Eyesalve, that they might see things of greatest Concernment for His Glory, and the salvation of their own Souls, are often, for their so doing justly left to miscarry in their most common and ordinary Affairs, and from this comes the ruin of so many great Estates and other Inconveniencies, which even many of the wisest Men of this World run themselves into: For the Spirit of God describes the disposition of Unregenerat Men void of the saving Knowledge of God and His Will, from their resemblance to a foolish man, who knows not so much as the way into the City.   

Ver. 16. We to thee O Land, when thy King is a Child, and thy Princes eat in the morning.  
17. Blessed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness.  
SOlomon having shown some of the principal Grievances which the Godly meet with under the bad Government of Rulers, and directed them how to carry themselves in reference to the same; He doth here regrate the woeful case of that Land, over which insufficient and vicious Rulers are set; and upon the other hand, proclaims the Happiness of that Land that hath Rulers well qualified for their Employment.  
For clearing of this, we may consider First, That he speaks to the Land, intending the Inhabitants thereof, as is frequent in Scripture, Isa. 1.2. Jer. 22.29. the more to move the People who have bad Magistrates to resent their own sad Case, and to search out, and mourn for the procuring Causes thereof, and to incite them who have good Magistrates over them, to be thankful to God for so great a Blessing.  
Secondly, The Woe and Blessedness he here speaks of, is mainly to be taken with reference to a temporal and outward Condition; though doubtless the same, as also the Causes thereof, to wit, the Wickedness or Goodness of those in power, may have influence upon the Well or Woe of the people, in reference to their spiritual and eternal Condition, they being drawn to many Sins and Temptations by the one, and encouraged much in Welldoing by the other.  
Thirdly, He describes the Rulers both supreme and inferior, under whose Government the Land is happy or miserable respectively. And First for the King, or supreme Ruler, whose Land is miserable, he describes him from this, that he is a Child, which is not to be understood of his Years or Age: For the Scripture is clear, that people have been happy under a young King, even a Child being virtuously inclined, and well governed by wise Overseers, as is clear in Solomon himself, Joash, 2 Chron, 24.2.17. and others: And therefore it is to be understood of his Childish Disposition, Wisdom, Sobriety, and other Virtues, qualifying Men for Government, being wanting in him; in which sense Rehoboam, though one and forty Years old when he began to Reign, 1 King. 14.21. is yet spoken of as a Child. 2 Chron. 13.17. Next for inferior Magistrates or Princes, they are described from their Sensuality or Intemperance, they eat in the morning; whereby is meant that they are Men addicted to their Lusts, their own Interests and Pleasures (whereof one is put for all others) the satisfaction whereof they prefer to the welfare of the people, and are taken up, therewith even at these seasons which should be set apart for the weighty Duties of their place, For in these Countries their Judicatories sat in the morning, Jer, 21.12. Secondly, He describes the Rulers whose Land is Happy. And 1. for the King or supreme Magistrate, he is the Son of Nobles, which is not to be understood so much of his Royal Descent, that he is of Noble Birth, or that there is Royal Blood in his Veins, which yet is not to be excluded here, seeing the Scripture speaks of the want of it, as some disadvantage to a King or supreme Magistrate. Judg. 9.18, And it is to be understood of those truly Noble Qualifications of Wisdom, Piety, and others after mentioned, fitting him for Government; when these are in a man in an eminent measure, he is then the Son of Nobles, that is, truly and eminently Noble: For the Hebrews by such Expressions as this, hold forth the superlative degree, a Son of Belial, is a man extremely wicked, so the Son of Nobles is one of a truly Noble Spirit, eminently qualified for Government. And next for the inferior Magistrates, they are described from their Sobriety, and right using of the Creatures, and consequently of all the Privileges accompanying their Place and Dignity, they use them all to strengthen them for their Duty, and not for the satisfaction of their Lusts.  
Hence Learn 1. It becomes the Ministers of Christ clearly to represent to people their misery, even in reference to their outward condition, and the causes thereof, though in so doing they be necessitat to discover the wickedness of their Rulers, both supreme and inferior, which ought to be no offence to them, while they find Ministers pressing also upon people all Duties they own to Rulers, as Solomon hath done before, that people may be stirred up to mourn for their sins, which have procured the setting up of such: And it is also their Duty to describe the Happiness of people, as to their outward condition, who have good Magistrates, that they may be thankful to God for so great a mercy: And this they ought to do with sympathy and resentment of the one case, and with rejoicing and praise for the other: For so doth the Preacher here. woe to thee, O Land, etc. Blessed are thou, O Land, etc.  
2. Magistrates and Rulers that are vicious and insufficient for Government, are great Plagues to the Land over which they are set, and bring much Woe upon the Inhabitants thereof, partly by their bad Example encouraging others to sin. Ps. 12.8. and partly by their tolerating and establishing of wickedness by a Law. 1 King. 12.28. And so drawing down Judgements upon their Subjects, and that not only in their own time, but after they are gone, 2 Sam. 21.1. Woe to thee O Land, when thy King is a Child etc.  
3. When men entrusted with the supreme power and Authority over the Lord's people, have little or no understanding of the revealed will of the Lord 1 Cor. 14.20. which should be their great study Deut. 17.18.19. when they are inconstant, especially in matters of Religion, Ephes. 4.14. easily carried away with evil Counsel, 1 Kings 12.8. Nothing affected with the oppressions and grievances of the people under their charge Is. 3 4. then however they may be Men for age, esteem or the like, they are but Children as to their disposition and carriage, as appears by the Scriptures cited holding forth their Resemblances to Children: And their subjects must needs be in a woeful and sad Condition, much to be resented, as here Solomon doth, Woe to thee O Land when thy King is a Child.  
4. As it is too frequently found that when the Supreme Magistrate is unfit for, or defective in the Discharge of the duties belonging to his place, the Inferior Magistrates are no better, but rather worse, he being careful to get such only as will serve him in his sinful humour, preferred to places of power under him; and they again being apt to abuse his simplicity and insufficiency, by making his power and means subservient to to their Carnal Ends: So when the Inferior Magistrates are such it doth much augment the Woe and Misery of the people who might be relieved by their prudence and fidelity supplying the defects of the Supreme: For Solomon speaks of those as ordinarily joined, and this last as a special Addition to their Misery whose case it is, Woe to thee O Land when thy King is a Child, and thy Princes eat in the Morning.  
5. When Magistrates give up themselves to the satisfaction of their sensual Lusts, especially their intemperancy, they become then wholly indisposed for managing of the weighty affairs of their place, see Prov. 31.4. and cannot but prove a great plague to their Inferiors: For this is a description of those who prove a Woe to the Land, they are Princes that eat in the Morning.  
6. Though Nobility of Blood be an advantage to Supreme Magistrates, such being ordinarily better Trained up for Government than others, and so less apt to be ravished or puffed up with the Honours, to which they are born, or the Applause of the People, with which from their Birth they have been accustomed; And less obnoxious to the contempt of many, than those who rise upon a sudden, or from a mean Condition to such Dignity (who notwithstanding being called of God and his people will be sufficiently fitted for their place, as David was) yet the Nobility mainly requisite in Magistrates is, that of their Disposition and carriage consisting in the eminency of their inward qualifications, such as the knowledge and fear of the Lord, which makes them truly excellent ones, Psal. 16.3. In their delighting to search and study, the Scriptures as those Nobles of Berea did Act. 17.11. And in those Noble and Divine Exercises of Prayer and praise, which make persons truly Honourable. 1 Chron. 4.9.10. for though the former Nobility may have its own advantages joined with the latter, yet separat from it, it can add nothing to the Happiness of a people, happy art thou O Land, when thy King is the Son of Nobles.  
7. It is a Blessing which hath many Blessings in the bosom of it, to have such a Supreme Magistrate, as hath been described in the former Doctrine: Then iniquity will be suppressed, and Piety and Equity advanced Psal. 101. and when it is so, God will rain Blessings upon the people, for the word is here in the plural number: There are Blessednsses to the Land, whose King is the Son of Nobles.  
8. When the Supreme Magistrate is faithful and fitted for his place, he will employ his power to fill Inferior places of power and trust with good men; And this also contributes not a little to the Blessedness of a people for they are here joined together: Happy art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, etc.  
9 As Temperance or Sobriety in the use of the Creatures, is especially required in a Magistrate that would make Conscience in his Duty; so the great end which Princes, as every other Christian should propose to themselves in Eating, Drinking, and consequently in the use of every other lawful Allowance, should be the repairing of that strength which pains in Duty hath abated, and the gaining of new strength to be laid out in farther service to God, and following the Duties of their Calling, and not the satisfaction of their sensual Appetite, or carnal Lusts: For this is a Commendation of the inferior Magistrates, who are a Blessing to the Land which they Govern. Thy Princes eat for strength, and not for drunkenness.  
10. The Lord who allows Food and Refreshments upon Men, suitable to their Labour, and necessary for the cheering up of their Spirits in their Duty, hath appointed them to take the same in season, when their Employments permit them so to do; and if they observe not these seasons, they cannot expect the Blessing or sanctified use of their Enjoyments. For this is given as a Commendation of good Magistrates, and consequently of all others who do so, that as they eat for the right end, so they eat in due season, and are not satisfying their Appetite, when they should be at the Duties of their Calling. Thy Princes eat in season, for strength and not for drunkenness.   

Ver. 18. By much slothfulness the Building decayeth, and through idleness of the hands, the house droppeth thorough.  
19 A Feast is made for laughter, and Wine maketh merry, but Money answereth all things.  
SOlomon doth here particularly illustrat the misery of that Land, that hath imprudent and sensual Rulers, by condescending upon the sinful Causes thereof, upon the part of these Rulers, and branching out the misery of the Commonwealth, as procured by their Sins.  
The First Cause is, The slothfulness of the Rulers, and this he sets out by a proverbial speech, which may be applied to many things; but it seems most consonant to the whole purpose of this Chapter, to apply it to the Case of a Commonwealth, tending to ruin thorough the laziness of their Rulers: By much slothfulness (saith he) the building decayeth, the similitude being taken from a slothful Master of a Family: The words are in the Original, by the slothfulness of them both, or by double slothfulness, which may import it to be exceeding great, according to our Translation, or by the slothfulness of both the hands, which may be the Supreme and Inferior Magistrates, who should be like two hands, jointly concurring to uphold the Commonwealth. And thorough Idleness, or (as the Word signifies) the falling down or remissness of the hands, the House droppeth thorough, and so the Timber rots, and the whole House is ruined, where the Breaches are not repaired: So doth it far with a Kingdom or Commonwealth (which is often in Scripture compared to a House, Isa. 2.6. and 5.7.) where the Rulers, who should be Repairers of the Breaches, and Builders up of the Ruins thereof, neglect their Duty, and indulge their own Ease, nothing but Decay and Ruin can be expected.  
The Next Cause is Luxury, if the Master of a House when he should be repairing the Ruins of it, be Feasting and making merry, and spending what he hath within it, when it is coming down, the Case is very sad: So when Magistrates mind mainly their own satisfaction and pleasure, and do not soberly and seasonably, as those whom he commended before, eat for strength and not for drunkenness, ruin cannot but come upon the Commonwealth; and the effect of their Luxury he insinuates to be the poverty of the Country or people under them, while he saith, Money answers all, these Rulers must have Money to uphold all these Feasts, and provide that Wine which makes them merry, and that must be sucked from the poor people to answer their Lusts; and so the public Treasure is exhausted, and the people impoverished: And therefore the Land that hath such Rulers must be very miserable.  
Hence Learn 1. A Commonwealth is fitly resembled to a House; wherein there should be Order and Subordination among the Heads or Governors and Members thereof, as there is in a House, a House being held up and furnished is commodious for Habitation, a shelter from Storm and Tempest, and so will a well governed Commonwealth be. And as a House by the least decay, if not timously repaired, will soon be Ruined, so it is with a Commonwealth. And Finally, as a House decaying and letting Rain drop thorough, makes the Life of the Inhabitant very uncomfortable; so is it in a Ruinous Commonwealth. Therefore is it that the Spirit of God directs Solomon to set forth the Case of a Commonwealth, under the similitude of a House, By much slothfulness the Building decayeth, and etc.  
2. Though the Subjects of a Kingdom or Commonwealth, have often a hand in procuring the Ruin thereof, Isa. 24.5. yet the Lord doth charge the same upon the Rulers. And though they be not Oppressors or Tyrants, yet if they be Men given to their ease, or of small activity for the good of the Commonwealth, they may be charged with the Ruin thereof: For the Context shows that this slothfulness is mainly to be understood in reference to the Rulers: By much slothfulness the Building decayeth.  
3. The Decay or Ruin of a Commonwealth or Incorporation, should be resented by all the Inhabitants, as the misery of every one of them, though possibly for the present several of their private Interests may remain entire, while Ruin is coming upon the Public, because misery will at last reach them, and the public Good should be dearer to them than their own particular. Therefore Solomon brings this as a proof of Woe to a Land, and so to all the Inhabitants thereof, that the House, which is the Commonwealth, is decaying and droppeth thorough.  
4. Where Slothfulness and Idleness prevail, there Luxury and excess in the use of worldly Enjoyments prevail also: For upon neglect of lawful diligence, the Flesh waxes wanton, and must be pampered. Therefore this is set down as the second Cause of the Ruin, following upon the slothfulness of Rulers, which is the first Cause, their Luxury and Excess, A Feast is made for laughter, and Wine to make merry.  
5. Though Slothfulness and Idleness bring misery upon the Sluggard by degrees, as a Ruinous House takes in Rain by Drop and Drop at first; yet being continued in, they will at last, by their effects proclaim his misery to Onlookers: Therefore doth the Preacher set forth the Fruit of Slothfulness, by the decay and dropping thorough of a House, which, if not repaired, will make the Ruin of it visible to all that pass by, and force the lazy Inhabitant either to perish in its Ruin, or seek another Habitation. By much slothfulness the Building decayeth, and by the idleness of the hands the House droppeth thorough.  
6. As the Luxury and Excess of Rulers, is a Cause and sign of Ruin in part begun, and more hastening upon the people under their Charge; so such men having once given up themselves to their Lusts, they will follow them even amidst the Evidences of God's Displeasure against them: For this Similitude taken from the lazy Inhabitant, who while his House is decaying and dropping in upon him, is Feasting and making merry with his Companions, thinking thereby to divert the sad Thoughts of his ruinous House, which he will not get long done, represents the Temper and Carriage of wicked Rulers, who while the Commonwealth is decaying, the people growing poor, and public Treasures exhausting, are Feasting, making merry, and spending all upon their Lusts; in which case it is here said, A Feast is made for laughter, and Wine maketh merry, but Money answers all.  
7. God taketh notice both of the seasons of men's Eating and Drinking, especially in Feasting, and of the Ends which they propose to themselves in so doing, whether they intent only their own sensual satisfaction and carnal mirth, or the strengthening of their Bodies for doing the Lord service. For the Spirit of God, by Solomon, having shown to the commendation of good Magistrates, that they Eat in season, and for strength and not for drunkenness, here takes notice of wicked Rulers Feasting when Ruin is coming upon the Commonwealth, and of the Ends they propose to themselves, their own carnal mirth and pleasure, A Feast is made (to wit, by such Men) for laughter, and Wine makes merry.  
8. When Magistrates are negligent of their Duty, and yet luxurious and sensual, the people under their Charge cannot but be impoverished, they must have Money, for which the Poor must sweat in digging the Earth, trafficking by Sea or Land, and the like: For the people's poverty is here insinuat, as the effect of the Ruler's slothfulness and prodigality, They Feast and make merry, but Money answereth, or procureth, all these things.  
9 Though Money of itself be the most useless thing in the World, for sustentation of humane Life; yet Providence hath made it so useful, that ordinarily it answers him that hath it with all things necessary for him, and makes them Obedient (as the Word Answereth signifies) to him. Therefore they that have much of it, had need to look how, they answer the Lord calling for Duty from them. For Money answereth all things.  
10. men's Lusts are very expensive, they will not get their Slothfulness and Excess maintained without much Money, the consideration whereof should make them more sober and diligent: For their words import, that sensual Rulers must have Money, and may be looked upon as including an Argument to dissuade them from Laziness and Excess, taken from the effect thereof, which is the poverty of the people, who must give to them that Money, which answereth all things.   
Ver. 20. Curse not the King, no not in thy thought, and curse not the Rich in thy bed chamber; for a Bird of the Air shall carry the voice, and that which hath wings shall tell the matter. 
BEcause the miscarriage of Rulers formerly described is very grievous, and ready to move the Passions of the best; Therefore doth the wise Man here dissuade from Bitterness of Spirit, or revengeful Imprecations, whether against the King or supreme Magistrate, who is the fountain of these Woes that flow upon the Land, which is committed to his Trust, or against the Rich, by whom are especially meant inferior Magistrates, who every themselves by draining the Purses of the Godly: And not only doth he dissuade from open reviling of them before others, but from the inward motions of Revenge in the Heart, and the expressions thereof, even in the most retired places signified by the Bedchamber.  
And this Dissuasive he presseth by an Argument taken from the hazard following upon that which is dissuaded from: For (saith he) A Bird of the Air shall carry the voice, etc. which is not to be understood as if the Lord did always discover such secret Curse and Imprecations in this Life, or when he doth it, that he always useth extraordinary means for bringing it about: But the meaning is, that such things shall surely be divulged, either in time for the shame and temporal punishment of the Offender, or at the end of time before Men and Angels, and that the discovery shall be as sudden, and in a way as little suspected by the Offender, as if a Bird of the Air did carry the matter.  
Hence Learn 1. There is so much Self-love remaining unmortified in the best, and so little use made of these places of Scripture, which serve to compose the Spirit, and work it to submission and patience, under the hardest lot in the World, that in times especially of Oppression and Injustice, when a godly Man sees these in Authority spend his substance upon their Lusts, and oppress his person, revengeful motions are ready to arise, even in such a Man's Heart, evil Wishes, and bitter Imprecations against them, are ready to escape him: For all along Solomon speaks to the Man endued with heavenly Wisdom, directing him how to evidence the same, and here finds it necessary thus to dissuade him, Curse not the King, etc. Curse not the Rich, etc.  
2. The Lord would have His people, even when they are oppressed and wronged by Magistrates, showing so much respect to His Ordinance of Magistracy, as not to revile, or imprecat Vengeance upon the persons of the Magistrates, or to  any revengeful Thought against them, but rather when they are drawing a Curse upon themselves, to mourn for them, and pray for the Blessing of Repentance and Reformation to them: Though they be little tender of His Honour; yet while they are in His place to Men, and do in a manner carry His Name upon them, Exod. 22.28. He will have His people tender of their Safety and Reputation, which should engage Magistrates to Love and Obey Him, and make them ashamed when they do not so: For it is of that King and those Princes, who are enriching themselves with the spoil of the poor Godly, and spending the same upon their Lusts, as the former words make clear, that he here speaks, while he saith, Curse not the King, etc. Curse not the Rich, etc.  
3. The Holy Law of God prohibits not only the external acts of Sin, but the inward motions thereof; and not only the gross, and open out-breaking of Sin, which are scandalous to others, but the secret acting thereof in men's greatest Retirements: men's Thoughts have a Language in God's Ear, and their secret Chamber practices are naked to His Eye: Therefore after he hath dissuaded from deserting of Duty, even to wicked Magistrates, from treasonable Plotting, open Reviling, and the like, to the offence of others, he here dissuades from Thoughts of Revenge, and secret Imprecations, Curse not the King no not in thy thought, and curse not the Rich in thy Bedchamber.  
4. The Lord can easily discover the most secret Wickedness that can be either plotted or acted by Men, sometimes He hath done it when His way of working was more extraordinary than now, by revealing it to His Servants, that it might be published to others, 2 King. 6.11, 12. and ordinarily doth it, by leaving those who  wicked motions in their Hearts, to manifest them in their practice, especially by speaking inconsiderately to others, what hath been long harboured in their Hearts, either under promise, or from hope of secrecy, even to such as will make it known. Prov. 18.2. And though wicked Motions and Practices should never come to the World's notice, they are all naked before the Lord. Heb. 4.13. And so the Metaphor of the Birds carrying of them, is too slow to set forth their speedy discovery in this sense, and he shall at last make all plain before Men and Angels; and so shall one time or other manifest every Wickedness, in as swift and unexpected a way, as if the Bird of the air did carry the voice, and that which hath wings did tell the matter.  
5. Though respect to the Commands of God, Ps. 119.2. Love to Him, 2 Cor. 5.14. and such spiritual principles should be the prime restraint of the Lords people, from what is offensive to Him; yet they may make Sin hateful to their own Hearts, and restrain themselves therefrom, by other inferior Arguments and Motives, and the same may be made use of by Christ's Ministers, such as the hazard of divulging the most secret Sins some way or other: For such a Reason is here held out by this heavenly Preacher, to be made use of by all, Curse not the King, etc. for a Bird of the air shall carry the voice, and that which hath wings shall tell the matter.    

CHAP. XI.  

THE ARGUMENT  
THis Chapter hath two parts, In the I. whereof contained unto the 7 ver. Solomon holdeth forth the Grace and duty of Charity towards the poor, as one step of the right way towards true Happiness. In order to which he I. presseth the duty, 1. In figurative terms, importing that they would cheerfully, seasonably and believingly distribute of these good things, which God hath given them, to the poor, for the supply of what maybe most needful, comfortable and useful for them. ver. 1. And this he presseth by an Argument taken from the Gracious Return, that the conscientious performance of this duty will in due time have from the Lord, either in the same kind, or the equivalent, or transcendent value of it. ver. 1. 2. In more proper terms exhorting to the expression of their proportionable Charity, even when Objects may be multiplied. ver. 2. Which he presseth by a motive taken from the uncertainty of the continuance of ability, and opportunities of doing good that way, ver. 2, 2. He setteth down several other motives to this duty of Liberality towards the poor. The 1. Taken from the bounty of God in furnishing the Creatures for Man's use, instancing in the Clouds expending their Treasures upon the Earth to make it fruitful and serviceable to man, ver. 3. The 2. Is taken from the benefit that redounds thereby to the person giving whatever the object be, and as from the obedience he owes to his Maker; So also from the Eternal Estate of our Souls, which shall be according as they are found at death held forth by the similitude of a felled tree, which whatsoever way it falls, yet as it is profitable to the owner, and is passively obedient to him, to be employed at his pleasure: so where it falls, there it lies and it to be found. ver. 3. He obviats these Objections which ordinarily men plead for denying or delaying these Works of Charity, arising from such emergents in their Condition, as may occasion want and misery to themselves before they die 1, By showing the folly of looking upon future events (as Husband men by too much fearing the appearance of Wind and Rain, forbear sowing and reaping) so as to discourage from this, or any other duty, ver. 4. 2. By showing that tho' they see not the good and success of this duty, nor how the promise annexed to it will be made out (even as men tho' it be near to them, yet are ignorant of the way how their own Souls were form, how united to the Body, how they exist and act there, and when, and how they are separated from it, and how the Body its self is fearfully & wonderfuly made in the Womb) yet they would not neglect the duty nor despair of the performance of the promise, notwithstanding the small appearance thereof, all which to effectuate is easy to the Creator of all things. ver. 5. And 5. He again exhorteth (which may be extended to other duties of Religion) to the frequent seasonable and diligent performance of that duty of Christian Charity to the poor by the similitude of an indefatigable sower of Seed, ver. 6. which he presseth by an argument taken from the uncertainty (tho' the house of Jacob seeks him not, nor goes about that, or any other duty in vain) of temporal success of the duties or of some particular duties, or of the effects intended by us to ourselves, or others, ver, 6.  
In the 2d, part of this Chapter (which gins the last part of the Book) Solomon maketh Application of all his former Doctrine by pressing a tymous and serious preparation for, and minding of Death, Judgement and Eternity, 1. Generally upon all, That whatever sweetness or pleasure (held forth by Light and the Sun) there be in the enjoyment of Creature-comforts in this life. ver. 7. And however these pleasures be continued during a long life. ver. 8. Yet it is their duty to remember Death, and the Eternity of Misery, that is to be to the wicked after it. ver. 8. And that so much the rather that long life and all the comforts of it, if they be not sanctified and well improven, are as empty of true Satisfaction as they are ineffectual in order to procuring true Happiness, being but vanity. ver. 8. And 2. He doth more particularly press home this exhortation of tymous and serious preparation for Death on young men who ordinarily mind nothing less, and are violent in pursuit of their lusts and pleasures, ver. 9.10. Where He offers to these young men. 1. His Council spoken by an Irony, which is a figure in a Holy manner mocking their sinful jovialty incident to youth. ver. 9 2. He gives them a sad check to stay their sinful mirth by persuading them of the certainty, Severity, Strickness and Terribleness of a day of Judgement which alarm he g●ves them very ho●e and particular by Thou and Thee. ver. 9  
And Thirdly, He draweth a Conclusion from all. ver. 10. Wherein he presses the exhortation from several motives, That in the end the neglect of it will be grief to the Heart, hurtful to the Body, and an evidence of great vanity, intimating that as neglect of duty and sinful courses (tho' pleasant) will be grief to the Soul and trouble to the Body: so youth is a very slippery time and obnoxious to many vain and foolish courses.   

CHAP. XI.  
Ver. 1. Cast thy Bread upon the Waters: for thou shalt find it after many days.  
2. Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the Earth.  
IN the first part of this Chapter, Solomon presseth the duty of Charity or Liberality to the Poor, as one step of the way to true Felicity: And this he doth First in borrowed Terms, Cast thy Bread upon the waters; whether we take the Metaphor or Similitude, made use of in the words for clearing of the Duty, to be borrowed from Merchants, who adventure their Estates upon the Waters or the Sea, expecting a rich Income. Isa. 23.3. Or from the Husbandman, who casts his Seed upon the Land so well watered, that he seems to cast it upon the Water, Deut. 11.10, 11. Isa. 32.20. in hope of a good Crop or Harvest, under which Metaphor, Charity is frequently pressed in Scripture. 2 Cor. 9.6. Gal. 6.8. Or by Waters understand the Poor, because what is given to them seems to be lost, as if it were cast into the Sea; and we are to look upon them as Waters that pass away, and never return to give us Thanks for our Charity, it is all one as to the purpose in hand: For it is clear that Charity and Beneficence to the Poor is the Duty here pressed, and the supply to be given them is called Bread, because in Scripture all that is necessary for humane Life, is ordinarily comprehended under that name. Mic. 7.12. Mat. 6.11. And because Bread is most necessary for the Poor, and most common among all to be distribute, and this Bread must be properly their own who give it.  
The First Reason whereby this Duty is pressed, is taken from the gracious Reward promised to the Performers of it: For (saith he) after many days thou shalt find it, not as if the same very thing, which is given in Charity, would return again to the Giver, but as the Husbandman is said to get his Seed again, though he get not the same Grains which he did sow: So the Lord doth assure liberal persons, that they shall not be Losers by their Liberality, but shall get their own with Increase, either in the same kind if He see it fit to bring them to poverty, or in a better, seeing they have lent to Him, He will repay, though He do not presently give the Harvest after the Seed time. Ver. 1.  
Next, He presseth the same Duty in more proper terms, Give a portion to seven, and also to eight, where a definite number is put for an indefinite, which is a form of Expression frequent in Scripture. Job. 5.19. Mica. 5.5. and the meaning is, that we must not be wearied out of our Charity, by the multitude of the Poor, while the Lord continues His Liberality to us, only he calls it a Portion, because it ought to be proportioned to the number of these that call for our Charity.  
And he gives a second Reason to press the same Duty, taken from the uncertainty of what Calamities may come, Thou knowest not what evil may be upon the Earth. The meaning whereof is, thou knowest not how soon thou mayest be deprived of Ability or Opportunity to do good with what thou hast, and put to live thyself upon the Charity of others.  
Hence Learn 1. Though our Charity or Liberality to the Poor, cannot merit any thing from the Lord, seeing we can only give what He hath first freely given to us, 1 Chron. 29.16. Luk. 17.10. yet the same is a step of the way to Felicity, wherein the Lord will have His People to walk: And therefore he who would use the outward Blessings of this Life, so as his true Happiness may be promoved thereby, must not only have a Heart to use them liberally and cheerfully, so far as may consist with Sobriety and Holiness, for his encouragement in his Master's service but he must also have a Heart to give out a part thereof to others in necessity: For Solomon having frequently pressed the former in order to Man's Happiness, he comes here to press the latter in order to the same end, as is clear, by referring this to his general Scope, which is to direct miserable Man in the right way to his true Felicity, Cast thy Bread upon the Waters.  
2. Though the Lords People have the only true Riches consisting in Knowledge, Wisdom, and the like; yet the Lord sees it fit that many of them be very poor as to the World, and destitute of outward Enjoyments, not having so much of their own often times as Bread to eat, or Raiment to put on, that He may try others Charity and respect to His Commands, the faith and patience of his own, and may evidence that these outward things are not his best Gifts: For it is supposed in this Exhortation, that there will be many very poor among His dearest people, whose supply He mainly calls for here, and promises largely to Reward, while he saith, Cast thy Bread upon the Waters, and give a portion to seven, and also to eight.  
3. The Lord doth not make all His people alike Poor at once in things worldly, but while some want Bread, and other Necessaries comprehended under it, there are others who have the same, and may spare some of it for the supply of others, as is likeways supposed in this Exhortation, Cast thy Bread upon the Waters.  
4. Though humane Laws do not ordinarily enjoin Charity (and so do not punish for neglect of it) yet Gods holy Law doth; such is His respect to His Poor, that He pleads for them with the Rich, and consequently will plead in displeasure against the Rich, if they respect not this Command of His, Cast thy Bread upon the waters, give a portion to seven and also to eight. etc.  
5. Men should give in Charity that which is their own, either by Civil Right, or as the Fruit of their Industry; when Servants give out their Master's Goods, though for the supply of the Poor, they are not giving obedience to this Direction, Cast thy Bread, not another's, upon the waters.  
6. Though there be no more probability of Advantage to be had by what we give in Charity, in regard of any Recompense from the Objects themselves, than if the same were cast into the Sea to feed the Fishes (as the most part of Men esteem of all they give to the Poor) yet that should not bind up our hands from giving to the Poor, we should Give, looking for nothing again, from the Poor, Luk. 14.14. in obedience to Him, who thus Commands, Cast thy Bread upon the waters, give a portion, etc.  
7. Nothing is lost that is given out for God in obedience to His Command, and particularly what is given to His Poor is lent to Him, Prov. 19.17. who doth here bind Himself by His promise, as it were, Surety for the Poor, that it shall come back again, and the return must be with much advantage, seeing He is so Noble and Liberal a Surety, After many days thou shalt find it.  
8. The promised Reward of Duty doth not appear immediately upon the discharge of it, and particularly the Harvest of that Seed which is sown in ministering to the necessity of others, requires a time to ripen, that we may live by Faith, and draw our encouragement to Duty, from the promise annexed to it, which will certainly be performed: For (saith he) After many days thou shalt find it.  
9 The multitude of the Poor, whom Providence casts in our way, should not outweary our Charit 7. if the Lord hath shown His Liberality to us, though after a great number there come a greater in our way, calling in God's Name for the supply of their Necessities, we must not repine, but give a portion to Seven, and when we have so done, give a portion also for eight.  
10. Our Charity should be proportioned not only to the Lords liberality toward us, 1 Cor. 16.2. But to the multitude of those whom we are called to help, lest if our Charity which should be like a running Fountain, not an impetuous Flood, run out too liberally upon some few, we soon exhaust it, and prejudge others, therefore saith the Preacher give a portion (or as the word signifies an equally divided part) to seven and also to eight.  
11. God hath vailed future Calamities from the knowledge, of men, that they may not by the fear thereof be put from present duty, but prepare for the worst, and yet by the hope of better be moved to do good while they have opportunity: For, they know not what Evil shall be upon the Earth.  
12. Those especially who have abundance of the World among their hands, should live mindful of Calamities that may come upon them, and should be incited to duty, especially to the Exercise of Charity and Liberality to the poor, by considering that they may shortly be disabled to give, and forced to crave supply from those who now crave from them; And that those whom they now supply may be enabled to pay them home again: For this is a Reason to press Charity, Thou knowest not what Evil shall be upon the Earth.  
13. The same Argument that Covetous Worldlings make use of to hinder themselves from their duty, they who are taught of God will make use of to stir themselves up to theirs: The Covetous Man makes this a Reason why he should give nothing to the Poor, that he knows not but evil times may come, and he may have nothing left to himself, yet the Spirit of God here teaches his people to make a contrary use of this Argument Cast thy Bread upon the Waters, and give a Portion to seven, and also to eight, for thou knowest not what Evil shall be upon the Earth.   
Ver. 3. If the Clouds be full of Rain, they empty themselves upon the Earth: and if the Tree fall toward the South, or toward the North: in the place where the Tree falleth there it shall be. 
HEre Solomon presseth the duty of Charity by some farther Arguments. The First seems clearly to be taken from the Lords bounty and liberality in making his Creatures serviceable and comfortable to Man, whereof he giveth one instance for many, if the Clouds be full of Rain they empty themselves upon the Earth, that is, the Clouds keep not the Rain to themselves, but pour out the same freely and plentifully upon the Earth, that it may yield Bread to Man, whereby the Lord proves his Liberality towards him: And therefore he should willingly give of his Bread to the Hungry: And this appears to be the meaning, by other places of Scripture where Charity is set forth by the same similitude, as in that of Christ pressing upon Men bounty to others, he makes the rain to fall upon the just and unjust Mat. 5.45 And that of Solomon, He that Watereth shall be watered also himself. Prov. 11.25.  
The next Argument held out under the similitude of a Tree lying where it falls, is more dark, because it is variously applied to the purpose by Interpreters: And yet all that variety serveth to press the same duty of Charity. As 1. It makes for the scope if we take it thus, as the Tree, what way soever it falls, lieth to be useful for the owner, so shall it be in the matter of Charity, where the intention is honest, and due Caution observed in the giving of it, whatever the persons be, whether good or bad upon whom it is bestowed, it shall redound to the benefit of the giver. Or 2. Thus, As a Tree is serviceable to Man, and lieth under a kind of passive obedience to him, to be disposed of as he pleases, so should Man be moved thereby to act in obedience to his Maker, and let out a part of what he freely receives from him, for the good of others in obedience to his command. Or 3. If we apply it thus, as a Tree what way so ever it fall, there it lies, and so it is to be found, even so is it with Man as to his Soul. he shall be for ever in that Estate wherein he falls at Death, and therefore he should in his life be doing good, that Death may find him at his duty.  
Hence Learn. 1. The Lord's liberality to man manifested in the ordinary course of his providence, making the Clouds to pour down Rain in abundance to make the Earth fruitful, and the fruits thereof to wait upon him to be disposed at his pleasure, should move him to Liberality toward others who are in necessity, else he may expect that these Creatures which he abuses shall witness one day against him in his Conscience, Jam. 5.3. And therefore from the Creatures, whether these that are above his head serving him, or these that lie at his feet ready to be employed in his service, he should learn his duty to his Maker, for so doth the Wise Man reason to press this duty of Charity, If the Clouds be full of Rain they empty themselves upon the Earth, and if the Tree fall toward the South or toward the North, in the place where it falleth, there it shall be.  
2. When a Man finds any of the Creatures in a passive obedience to him, ready to be employed by him for his use, and as it were offering their Service to him as a fallen Tree doth, that should make him active in his duty to his Maker, especially seeing the Creatures do not fly from him, who is naturally a fugitive from God, nor fight against him who is a Rebel to his Maker, he should move the more cheerfully in his obedience; For so much may be drawn from the similitude of a Tree lying for Man's use where it falls, here made use of as an Argument to Charity, whether the Tree fall toward the South, or toward the North, in the place where the Tree falls there it shall be.  
3. Though there be discretion required in Charity, to know the worth of the persons upon whom it is bestowed Ps. 112.5. Yet where the intention of the Giver, is Honest, and endeavours to discern what manner of persons they are to whom he gives, though he may be mistaken, and let his Charity fall upon the worst, his reward shall be no less than if it fell upon the better sort; for thus also may this similitude be turned into an Argument for Charity, as holding forth the certainty of the reward thereof, whether the Objects of it be good or bad, If the Tree fall toward the South or toward the North, in the place where it falleth there it shall be.  
4. The consideration of this that the eternal estate of our Souls shall be according to the condition they are found in at Death, and that Judgement will find us as Death leavs us, should make us study to lead a good life, and particularly it should stir us up to the duty of Charity, that so while we are here, we may make to ourselves Friends of the Mammon of unrighteousness that when we fail, they may receive us into Everlasting Habitations Luk. 16 9 For so may this similitude also be applied, as a motive to Charity, that in whatsoever condition we are when Death by its stroke makes us fall, in that we shall be to all Eternity, If the Tree fall toward the North, or toward the South, in the place where it falls there it shall be.   

Ver. 4. He that observeth the wind shall not sow, and he that regardeth the Clouds shall not not reap.  
5. As thou knowest not what is the way of the Spirit, nor how the Bones do grow in the Womb of her that is with Child, even so thou knowest not the works of God who maketh all.  
SOlomon having pressed the duty of Charity with several Reasons, doth here discover the weakness and insufficiency of these pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty: And these Objections are taken from the probability which Men imagine of such sad accidents to befall them, as make them fear want and Misery to themselves, if they give of their substance to the Poor, as the word of God presseth: The Weakness of all which the Wise Man clears and proves, First, By a Proverbial speech borrowed from foolish Husbandmen, the force whereof amounts to this, that as he who upon every appearance of Rain or Wind, when he would not have them, doth forbear Sowing or Reaping, will never (it is propbable) either Sow or Reap: The Application of which similitude is not expressed, but may be easily gathered from the Scope, thus, Even so he who looks to all future contingencies which may discourage, or hinder him in his duty, will readily never set about it; And particularly he that neglects Charity to others, when God calls him to it, because of every Suggestion that his Fortune may soon be exhausted, will never cast his Bread upon the Waters; and so never reap the reward promised to the performers of that duty.  
Next, He shows the Weakness of that sort of Reasoning to deter Men from their Duty, and proves they should not neglect it, though the appearance of success be never to small, by an Argument taken from the unsearchable depth of God's Wisdom manifested in his ordinary operations, and that Men may be convinced of their Ignorance, and so not despair of the performance of what God hath promised, though they see no appearance thereof, he instances two things very near to every Man, and yet clearly understood by none. The first instance is, that Men know not the way of the Spirit, that is, they are ignorant how their own Souls are form and united to their Bodies, how they exist and act while they are in the Body: and when they are separat from it: The other is, that none knows how the Bones do grow in the Womb of her that is with Child, that is, none doth clearly understand that wonderful Work, the forming of his own Body in the Womb, and from men's Ignorance of these things, he doth infer that they cannot distinctly conceive the way of Gods working for performing his promises to them that venture upon commanded duties, when there is no probability of reward for so doing: And to help them the more confidenty to expect the promised reward of duty though there be no appearance of it, be represents the Lord under the notion of Creator, who gives a Being to, Things that are not; And therefore Men may cheerfully follow their Duty to him, and particularly give of their substance for relief of his poor People, though they see no probability of Recompense for so doing.  
Hence Learn 1. A faithful Minister must not only press Duty, and enforce the same by Reasons, but also he must carefully foresee what Reasons people may pretend to hinder them from Duty, or discourage them in it, and demonstrat the Levity and Weakness of every thing that may have weight with them, to make them delay their Duty, or neglect the opportunity thereof: For so doth this heavenly Preacher here, after he hath by several Reasons pressed the Duty of Charity, he discovers the Hindrances thereof, and confutes these Objections which Men ordinarily make against it, whereupon they neglect or delay it, while he saith, He that observeth the Wind shall not sow, and he that regardeth the Clouds shall not reap, etc.  
2. We may expect that there will be often great Appearances of bad success in the way of 〈◊〉 Duty, and but small of the performance of Promises that are made to the following of it, that so the sincerity of our respect to the Command, and the liveliness of our Faith in the promise of Reward may be manifested, while notwithstanding of such Discouragements we hold on in Duty: For as this Similitude implies, that the Husbandman will see many unseasonable days to hinder him from Sowing, and weaken his hopes of a good Harvest; so the application of it to the Scope of this place imports, that many things will appear and be suggested to hinder Men from the Duty of Charity (and the same holds of all other Duties) and to weaken their hopes of the performance of Promises made thereunto: He that observeth the Wind shall not sow, and he that regardeth the Clouds shall not reap, etc.  
3. We have so much natural aversion to our Duty, and so much unbelief of the promised Reward, that we are ready to make every appearance of a Difficulty, a sufficient ground to quite our Duty: For though the Wether will often be lowering, and the Air tempestuous, when a little after, the Season will be favourable enough; yet it is supposed that Men are very apt by such small appearances of Difficulty, to be hindered from their Duty, while the wise Man thus confutes them, even by relating their Objections under this Similitude, He that observes the Wind shall not sow, and he that regards the Clouds shall not reap.  
4. They that do in earnest mind obedience to commanded Duties, and so would meet with the performance of the Promise made thereunto, must not lie in wait to observe Difficulties a far off, or find out what may discourage them in their Duty, nor must they regard Difficulties when they are suggested to their Minds, but when the season and opportunity of Duty comes, they must set to it, whatever appearance of bad Success there be, else they will never be for the advancement of God's Honour, in the discharge of their Duty: For he that observes (or as the Word signifies, watcheth anxiously for) the Wind, shall not sow, and he that regards the Clouds, concluding it will be Rain when they seem to threaten it, shall never reap.  
5. If Men would reason in Matters relating to their Duty to God, and their eternal Welfare, as they ordinarily do in the matters of this Life, they would not be so often hindered from their Duty, or discouraged in it, but that reasoning which hath no weight with them in things of an earthly and small Concernment, the same seems most strong in reference to the greatest matters of their Soul, and another Life: For here it is supposed, that Men do not ordinarily reason from appearance of Rain or Wind, that they should neglect to Sow or Reap, and so of other things, else they would seldom or never do what they are seldom or never found to neglect in the ordinary season thereof; and yet that they do too frequently from any appearance of hard Events reason, that they must neglect necessary Duties, particularly that of Charity here pressed, He that observes the Wind shall not sow, and he that regards the Clouds shall not reap.  
6. There is so much Wisdom manifested in all the Works of God, and we are so blind, and spend so much of the little Wit we have upon other things, that there is not any of these works, that can be fully comprehended by us: this is clearly supposed in the other Branch of Solomon's Confutation of the delay or neglect of Duty, upon appearance of bad success, as thou knowest not, etc. so thou knowest not the work of God who maketh all.  
7. Men is of so wonderful a Constitution, that it will conquer his Understanding to comprehend himself: And therefore while he reflects upon himself he should be humbled that he can know but little of these two principal Parts, whereof he is composed, the way of the forming of his Soul, its union with, and acting by the several Organs of his Body, the way how his Body was form in the Womb, how so many rare, and far differing Organs, and Members of so various operations should arise out of so inconsiderable a matter of one kind and colour, and that of the same, Bones should grow, without which Man would creep upon the Earth as Worms do. Women that Bear Children, and all that are born of Women, should humbly admire and adore the wonderful Art and Wisdom of God, in framing both their Spirits and Bodies, and thereby be moved to adventure upon Duty to Him, being confident that He who made them so wonderfully, can easily prevent imminent Hazards in the way of their Duty, and bring about the performance of His Promises, though they see not how the same can be. For here the incomprehensible Wisdom of God, manifested in forming of the Spirits and Bodies of Men, is brought as a motive to the Duty of Charity; and to make Men charitable (so to speak) of God, that He can easily prevent their Fears of Loss and Want, make up their Losses, and make good His own Promises, As thou knowest not the way of the Spirit, nor how the Bones grow in the Womb of her that is with Child, so thou knowest not the Work of God that maketh all things.  
8. However our ignorance of God's way of working, so far as the same may be known, aught to humble us; yet the knowledge of our ignorance may be useful for us, and may teach us to follow our Duty in hope of the promised Reward, though we see no probability that the same may be brought about: For Solomon brings our ignorance of God's working, as an Argument to convince us of Folly, in desisting from Duty; because we see not how we shall be Rewarded as He hath promised, and to put us to our Duty in every opportunity thereof, considering that God, who is infinite in Power and Wisdom, can easily prevent our Fears of Loss or Hazard in the way of our Duty, and bring about the performance of His own Promises, though we see not how it may be done, As thou knomest not the way of the Spirit, etc. so thou knowest not the work of God who maketh all.  
9 The Consideration of God's infinite Power should make us hope against all appearances of the contrary, that His Promises shall be made out to us, and so follow our Duty, though we see no appearance of success: For while Solomon is discovering and guarding against the cause of our neglecting Duty, namely our ignorance of God's way of working, in bringing about the performance of His Promises, which is often contrary to appearance, he describes the Lord from His infinite Creating Power, Thou knowest not the work of him who maketh all.  
10. God's efficacious Providence in bringing about the performance of His Promises, as it is secret and unseen to us; so it operats constantly, and that so certainly, that there shall be no miscarriage of the effect intended by Him: Therefore is the same here set forth by His way of forming the Spirits and Bodies of Men, which as it is very secret, so it is constantly going on, As thou knowest not the way of the Spirit, or how the Bones do grow in the Womb of her that is with Child, so thou knowest not the work of God which maketh all.   
Ver. 6. In the Morning sow thy Seed, and in the Evening withhold not thy hand, for thou knowest not whether shall prosper, this or that, or whether they shall be both alike good. 
THese words may be safely taken for an Exhortation to the speedy and constant performance of all Duties of Holiness in general, seeing the same is often pressed in Scripture, under this Metaphor of Sowing, Hos, 10.12. Gal. 6.7. only it seems most suitable to the Scope, to take them with a special reference to the Duties of Charity; and so, while he saith, In the Morning sow thy Seed, and in the Evening withdraw not thy hand, the meaning is, that we should be frequently at our Duty, taking hold of every opportunity thereof, that we should enter the way of Welldoing in the Morning of our Life, and not weary of it even when the Evening of Old Age is come; and particularly that we should be frequent and indefatigable in the discharge of the Duties of Charity: And this he presseth by a Reason, For thou knowest not whether shall prosper, this or that, etc. which is not to be understood, as if the Lords people were uncertain of any fruit or success of their Duty, seeing he hath assured them in his Word, that in due season they shall Reap if they faint not, and consequently there can be no ground here for that Gloss which Popish Interpreters put upon this Expression, as if the meaning were, that there could be no comfortable assurance of Gods accepting or rewarding of our Duty, attained to in this Life, but it is to be understood of our Ignorance and uncertainty of the Success of every Duty, as to the particular effect intended by us: As for example, if it be applied to the success of Duty in general; The meaning meaning is, that we are uncertain whether that Comfort and Satisfaction we aim at, shall be found in this, or in the other particular Performance, or in both of them, or in none of them, but in some other than that wherein we mainly expect it, or if it be applied to the Duty of Charity, the uncertainty is in reference to the right improvement or use making of our Charity, by the party to whom it is given, and to the Lords testifying of his Acceptance of this, or the other particular act of Charity.  
And if it be enquired, What strength hath the Argument drawn from our Ignorance or Uncertainty of these, to enforce the Duty of Charity? It may be answered, 1. That the words suppose an uncertainty only of Success as to every act of Duty, but do suppose a certainty of Success in some: For he saith not thou knowest not whether any thing thou dost shall prosper, but thou knowest not whether shall prosper, this or that. And 2 It is an Argument in so far as our being uncertain but that there may be success of every act of Duty, is ground and reason of going about Duty at all occasions, seeing Acceptance in the general, and the future Reward is made sure to us.  
Hence Learn 1. A Christians following of commanded Duties, is fitly compared to the sowing of Seed, it being a painful exercise in the mean time, and seeming rather a Losing than a Gaining, there being no present appearance of Fruit, and it will at last, where it is sincerely gone about, bring a rich Increase: For under this Metaphor, is Duty here, and elsewhere in Scripture pressed, In the Morning sow thy Seed, etc.  
2. Every commanded Duty is so contrary to our unrenewed Part, and we are so prone to think much of the least thing we do, that we are very ready to sit up, and give over our Duty, after we have begun fair, and made some good progress therein, unless by the word enlivened by the Spirit of him that spoke it, we be frequently quickened and excited to our Duty, for to work some sense of our proneness to sit up, and to incite us to perseverance and frequency in Duty, especially such as take any thing of our worldly substance from us, is this Exhortation given, In the Morning sow thy Seed, and in the Evening withhold not thy hand.  
3. Our Obligations to God are so many, and the strength allowed us so suitable to what may be accepted, and the Reward promised so glorious, that we should never think we have done enough in any Duty, but even to the Evening of every day, and to the very Evening of our Life, we should still be ready to do some farther service to God, In the Morning sow thy Seed, and in the Evening withhold not thy hand.  
4. Although the Lord have given his People abundant encouragement in his Service, by assuring them that he doth accept, and will reward the same; yet he hath left them uncertain, as to the temporal success of particular Duties, or as to the effect they intent upon others by them: As for Example, Whether a Minister shall by this or that Sermon, or part of his pains, Convince and Convert such and such Souls; or whether this or that particular Act of Charity, shall provoke the party on whom it is bestowed, to Praise: And this the Lord doth, that he may try the sincerity of our Obedience to his Commands, and the reality of our Faith in the promised Reward: For in the forementioned sense is the Uncertainty here spoken of, mainly to be understood, Thou knowest not whether shall prosper, this or that, or whether they both shall be alike good.  
5. Our uncertainty of the desired success of every particular Duty, should be so far from making us neglect the discharge thereof, that on the contrary, the same should make us more assiduous and frequent therein, since we are sure of God's approbation, and a Reward at last of all our Pains in his Service, if the Merchant whose hopes have the instability of Fortune to struggle with, doth adventure some part of his Stock in several Vessels, and the Husbandman, who is not certain that every grain he sows will grow up, yet both hold on in their duty in hope of success; How much more should Christians, who have better grounds of certainty that their Labour shall not be in vain, be assiduous and constant in their duty, how doubtful soever they be of the temporal success of this, or that particular duty: For this he makes a motive to provoke those who have the promise of success at last, to constancy and frequency in duty, thou knowest not whether shall prosper, this or that, whether they both shall be alike good.   

Ver. 7. Truly the light is sweet, and a pleasant thing it is for the Eyes to behold the Sun.  
8. But if a man live many years, and rejoice in them all, yet let him remember the days of Darkness, for they shall be many: all that cometh is vanity.  
IN this second part of the Chapter which is the beginning of the last part of this Book, the Preacher applies his whole Doctrine, and presseth the principal use thereof, which is that men should make serious and timous preparation for Death, Judgement and Eternity: And for this end because that which mainly diverts Men from this study is the apprehension they have of much pleasure in things Earthly: Therefore he doth First, By way of concession yield to Men, that there is some sweetness and pleasure in the enjoyment of Creature-comforts: For, by the Sweetness of the Light, and pleasantness for beholding the Sun, are meant, all the Comforts of this present Life, which make it Sweet and Pleasant.  
Next, Upon supposition that Men have never so long a Life, and the same never so much sweetened by the enjoyment of Creature-comforts, he presseth upon them, that they should remember Death, as certainly abiding them, and consequently prepare for it: For by the days of darkness which are many, is chief meant the state of Death, so called, because under it Men are deprived of those Earthly Comforts, which are set orth by the pleasantness of the Light, and sweetness of beholding the Sun: And by the same also may be understood, the Eternity of the Wickeds Torment, because that is most fitly signified by the many days of Darkness, and the consideration thereof is most powerful to stir up Men to prepare for Death.  
Thirdly. He passeth sentence upon those Earthly Comforts, which so take up the Hearts of Men, that thoughts of Death are banished, while he saith, all that cometh is Vanity, the meaning whereof is, that all Creature-comforts without the spiritual and sanctified use of them, whereby Men are led to Comforts of a higher nature, are empty of any true satisfaction, they are fading, and useless in order to a Man's true Happiness.  
Hence Learn, 1. Though the Lord might justly have made this Life bitter, and a begun Hell to all the posterity of Adam, and doth see it fitting to embitter it to some of his own dearest Children, that they may long for a better, Job. 14.13.14. And to others, that they may be punished for seeking their Happiness in this Deut. 28.28. yet generally he hath imprinted sweetness and comfort on Man's Condition here, that he may prove himself bountiful to all, incite them to his praise, and lead them to Repentance, Man hath himself to blame for any bitterness that is in his Lot: For, that the Lord doth afford matter of Sweetness and Comfort to every Man is imported in this concession, Truly the Light is sweet,, and a pleasant thing it is for the Eyes to behold the Sun.  
2. Though the choicest of Earthly Comforts are to be undervalved, in comparison of those that are Spiritual and Heavenly, and as Men satisfy themselves with them for their portion, yet in themselves, and in reference to the use which Man should make of them. viz, to be thereby encouraged in his Master's service, and induced to seek after Comforts of a better nature, they are to be esteemed of and commended: For so doth Solomon here commend all lawful outward Comforts, while he saith, truly the Light is sweet, and a pleasant thing it is for the Eyes to behold the Sun.  
3. When the Lord prolongs a Man's Life, and gives him many outward Comforts, and few crosses along the same, he is then very ready to forget Death and Eternity, and neglect to prepare for them; and the nearer he draw toward them, to be the more unmindful of them, therefore the Spirit of God finds it necessary to mind Man in this case of Death and Eternity, But if a Man live many Years and rejoice in them all, yet let him remember the days of Darkness.  
4. It is men's Wisdom timously to  thoughts of Death and Eternity, and while they have health, and their natural Spirits are vigorous, to set about Duties wherein true preparation for these doth consist, and to mix thoughts of that kind, with the most pleasant passages of their Life, that they may be kept from excess in the use of Earthly delights, and may not put off such thoughts and duties, as Melancholious and painful, till Death and Eternity be drawing near: For, as appears by the following purpose, this exhortation is mainly directed to such as have much of their time before them, yet let him remember the Days of Darkness, for they shall be many.  
5. The comfortless estate of wicked Men after Death, and the duration of their Torment, so far as Men in their thoughts can follow the same along Eternity, should be often and seriously thought upon by all that would spend their time aright, that so, for momentany sinful pleasures, they may not adventure upon those many days of Darkness: For, by this expression, is mainly represented the comfortless state of wicked Men, to all Eternity, let him remember the days of Darkness for they are many.  
6. How prosperous and successful soever the event of outward things may be to an unreconciled Man, even though he should have all the hopes and desires of his Heart, all will prove empty of true satisfaction to him, and therefore while things of that sort, such as Riches, Honours, and pleasures, are coming never so fast upon him, he should still be thinking them empty of satisfaction and evanid: For how great soever his incomes be, yet saith the Spirit of God to him, let him remember that— all that cometh is vanity.   

Ver. 9 Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the way of thy heart, and in the sight of thine eyes, but know thou that for all these things God will bring thee into Judgement.  
10, Therefore remove sorrow from thy heart, and put away evil from thy flesh; for Childhood and youth are vanity  
HEre the Preacher doth particularly apply his former exhortation, anent timous preparation for Death and Eternity, to Young Men, who are most prone to put off the thoughts thereof, and most bend upon their Earthly pleasures, And so labours to stop them in their violent pursuit of these.  
And this he doth First, By a Holy kind of scorn, and mocking of their Carnal Mirth, a way of speaking which is often found in Holy Scripture, and cannot be taken for any approbation, or allowance of Men, in their sinful Pleasures, much less a provocation of them to more of that kind: But is made use of. 1. To bring forth to Men the language of their own Hearts, and that which one of them speaks to another, so that Holy Irony of the most Holy, Gen. 3 22. Behold, the man is become as one of us etc. is made use of to represent to Man his boldness in Sin, and what a height of Wickedness his heart intended. 2. It is used to suggest to men's hearts, what in justice they may expect if they go on in their sinful ways after warning, even no less than to be given up judicially by the Lord, and to have this Language spoken to them by him in his great displeasure, for we find also this form of speech used to Men who are madly resolved to go on in their sinful ways 2 Chron, 25 8. And so it is used here to Men who did Rejoice in their Foolish Youthful Lusts, who did encourage and provoke their own Hearts, and one another, to more and more delight therein, withholding nothing of satisfaction to their sensual pleasures which they could attain to, making their own inclination the rule of their walk, and so did justly deserve to be given up of God to their own Hearts Lusts, and that he say to them, let him that is filthy be filthy still.  
Next, He labours to reclaim them by certifying them of a Judgement to come, wherein they behoved to appear, and and give an account of all such sinful motions and courses as they have entertained and followed.  
Thirdly. He endeavours their reclaiming by a serious and grave exhortation, to the study of Reformation, held forth in two Expressions. The one is that they should remove Sorrow from their Heart,, they thought to do this by their sinful pleasures, but he imports they were increasing grief to themselves, and Wrath (as the word translated Sorrow signifies) even the wrath of God against their own Souls. The other expression explains the way how they should remove Sorrow from their heart, to wit, by putting away evil from their Flesh, whereby is, meant the forsaking of these sinful pleasures, in the accomplishing whereof, the Flesh, or outward man, is mainly instrumental.  
And Fourthly he doth endeavour the same, by a reasoon taken from the vanity or sinfulness of men's Conception and Birth, which should move them to cry for a change of their nature: for the first word translated Childhood relates to men's Conception and the time between that and their Birth, and the other translated Youth relates to their Birth and some time following, for it signifies the Morning or break of day; both which are full of sinful vanity, rather to be lamented than continued in.  
Hence Learn. 1. Those who give up themselves to their sinful pleasures, may justly fear that God shall give them up also to follow their own way, to their eternal ruin, and that as they scorn his pains, and often mock his Messengers, so he shall mock them, and scorn the Scorners: For, this Holy Irony is to beget Fears in their Hearts, lest God give them utterly up to themselves. Rejoice, O young Man in thy youth, and let thy Heart cheer thee in the days of thy youth, and walk in the ways of thy Heart, etc.  
2. Where Gods powerful renewing Grace hath not lighted upon men's Heart, they will not only take pleasure in Sin, but they will provoke themselves to more and more wickedness, and if Light or Conscience would make reluctancy, they will spurr their Hearts over the Belly of it, and will withhold themselves from nothing which gives present satisfaction, were it never so dishonourable to God, and destructive to their Soul's Peace and Felicity. For this Ironical Speech expresses the language of a bold Sinners Heart to himself. Rejoice in thy youth, and let thy Heart cheer thee, and walk in the ways of thy heart, and in the sight of thine eyes.  
3. Christ's Ministers must study variety of Strains for reclaiming of Sinners, sometimes they must labour to terrify by Threaten, sometimes allure by Promises, as Solomon hath done before, and sometimes labour to make Men ashamed by Holy Ironies, and scorning of their scornful Carriage, and speak to them in their own strain, as they use to speak to their own Hearts, and one to another, providing they do thereby intent their Reclamation, not their Irritation, that they be not desirous of a woeful day upon them, that they  Pity and Grief in their Hearts, to see Men going cheerfully to their own Ruin, and that they intermix with their strain, informations of their Hazard, and loving Counsels, expressing some hope of them, and holding forth to them the way how they may be reclaimed, as here this heavenly Preacher doth. Rejoice, O young Man, etc. But know God will bring thee to Judgement, therefore remove Sorrow from thy Heart, etc.  
4. When Men have abundance of earthly Pleasures, and are in a capacity to enjoy the sweetness of them, they are then in great hazard to banish all serious Thoughts of Death and the last Judgement: For this Memento imports, that such have need to be minded thereof. But know thou that God will bring thee into Judgement.  
5. The serious and believing Consideration of that Great Day of Judgement, is a special Mean to abate men's eagerness in the pursuit of their carnal Pleasures: And therefore Ministers should be serious and frequent in stirring them up to the consideration of it. For the Spirit of God finds this to be most pertinent to be put as a Bridle in the Jaws of insolent Youth, to restrain it from excess in carnal Pleasures, But know thou that for all these things God will bring thee to Judgement.  
6. There will be no shifting of Compearance at the Judgement Seat of Christ; were Men never so unwilling to sift themselves there, compear they must. Know thou that God will bring thee in to Judgement.  
7. The last Judgement will be so exact, that not the least sinful motion of wicked men's Hearts, shall pass without notice, and deserved Punishment, Men must not only give account there of their gross out breaking Sins, but of their inward cheering and encouraging their Hearts to follow these Sins: For speaking of young men's cheering their Hearts in their wicked Courses, and in the sight of their Eyes, he saith, For all these things God shall bring thee in to Judgement.  
8. Though deluded Sinners dream, that their delighting in their Lusts, and banishing the Thoughts of Judgement to come, i● the way to remove Sorrow from their Heart; yet the truth is, by their so doing, they are contracting Sorrow and Heaviness, depriving themselves of their true spiritual Comfort and Joy, provoking the Lord to Wrath against them, and drinking down that sweet Poison, which within a little will bring much Sorrow to their Heart; except by sincere Confession it be cast up again. For the Man to whom he speaks Verse 9, as cheering his own Heart in his Sin, and banishing Thoughts of Judgement, he supposes here in the 10 Verse, to have much Sorrow at his Heart, to wit, much Gild which will end in Sorrow, and so much matter of Wrath, as the Word translated Sorrow signifies, while he saith, Therefore remove Sorrow from thy Heart.  
9 Though the mortifying and reforming of these Evils, which men's corrupt Nature (often signified in Scripture by the Word Flesh) incites them unto, and their outward Man and Members thereof (which Scripture also expresses by that Name) doth act and accomplish, seem to them the most unpleasant and painful Exercises in the World, yet are they in effect the only way to remove Sorrow, and consequently to bring in true Joy and Peace to the Soul: For this last Expression may be looked upon as holding forth the way of attaining to what is pressed in the former, namely the removal of Sorrow from the Heart, And put away evil from thy Heart.  
10. Men will never rightly reform the Ills of their practice, especially Sins of their Youth, till they be sensible of their Original Pollution, which doth incline them to sinful Courses, even from the very Morning of their Life, or (as the Word translated Youth signifies) the breaking of the Day of their being in the World: For Original Sinfulness is held forth in this Expression, which is brought in as a Reason why Men should be serious in reforming their actual Transgressions: For Childhood and Youth are vanity.  
11. The sinful Delights of Youth are transitory, and those hot furious Motions of Passion, Lust, and the like, will soon vanish; the consideration whereof should move Men to the study of Mortification timously, that they may leave their Lust, ere their Lusts leave them: For the Vanity here spoken of, is mainly to be understood of the transitoriness and speedy evanishing of youthly Pleasures, and the same is brought as an Argument for the study of Reformation. For Childhood and Youth are vanity.    

CHAP. XII.  

THE ARGUMENT  
IN the First Part of this Chapter contained to the 8 Verse, the Preacher continueth his purpose begun in the end of the last Chapter, which is to stir up Men to a serious and timous preparation for Death and Judgement: And in order thereto doth (1) press the exercise of a Duty very fit and necessary for that end, to Remember their Creator, etc. ver 1. where (1) we have the Duty itself, which is to Remember, a Word importing a clear up-taking of God and His Attributes, an affectionate and cordial Trusting in Him, and an Engagement to the Duties of New Obedience. ver. 1. 2. The season fittest for discharge of that Duty, not only the present Now, but the time of Youth. ver. 1. And 3. The Argument whereby he presseth this Duty, taken from the sad Condition that every Man is to expect under Old Age, with reference to the Trouble and Afflictions incident to it, and the continuance of these Afflictions upon him, and the Language that such will have at such a time, far different from what they had in their Youth. ver. 1. 2. He doth negatively describe the fittest Opportunities for the performance of these Duties necessary, in order to the preparing for Death, as that it should not be deferred till the Miseriei of Old Age creep on, nor till the frequent Returns of outward afflictions, especially Diseases. ver. 2. In the dimness of the bodily Eyes, the usefulness of external Lights, and the fatling of the Reason, held fourth the Allegories of the Sun, Moon and Stars, being darkened, and in the continual succession (as one Cloud or Shower after another cometh in time of Winter) of one Trouble after another. ver. 2. 3. The Preacher positively evinceth the time of Old Age not to be so fit an Opportunity for making peace with God, in order to preparation for Death, as the time of Youth and Health, an old Man's Body being so beset with Death (as a besieged Castle) that the Arms and Hands (called the Keepers of the House) do shake, the Legs and Thighs (the strong Men) grow feeble, the Teeth (the Grinders) turn few, lose, and unfit for preparing Meat for the Stomach, and the Eyes (which took out at their Holes as Windows) grow dim and weak. ver. 3. 4. He by several other Metaphors, describeth the dissolution of this House of Clay, or earthly Tabernacle, as by the Shutting of the Doors in the Street, importing the unfitness of the Mouth and Lips to speak, or Throat (which are the Doors of the Tabernacle) to let down Meat, By the low sounding of the Grinders, holding out the small noise Old Men, throw want or weakness of their Teeth, make in their Eating, by his rising at the Voice of the Bird, thereby signifying the unsoundness of his Sleep, and by the Daughters of Music brought low, thereby discovering the weakness of all these Organs of the Body, made use of either in uttering, or receiving of melodious Sounds. ver. 4. By Old and Dying Men their being afraid of that which is high, and their Fears in the way, insinuating their want of Strength and Courage, by the flourishing of the Almond Tree, holding forth the increase of Grey Hairs, as a sore-runner of Death, by the Grasshoppers being a Burden, showing their Weakness to be such, as that the weight of a Fly shall be a trouble to them. And by the failing of the Desire, both after lawful and unlawful Objects. ver. 5. The ground of all which is, because Man is going to his unchangeable Estate. ver. 5. and his Friends have given him over for dead, and begun their mourning for him. ver. 5. By the losing of the Silver Cord, holding forth the decay of the natural Life, and Spirits, or Marrow of the Backbone and Arteries of the Heart, which thence convoy the Spirits to other places of the Body. By the breaking of the Golden Bowl, whereby is meant the Skin containing the Brain, which having the Pores of it much opened to admit of what is prejudicial, fortokeneth a Decay of the Body in old age. By the Breaking of the Pitcher at the Fountain, by which is meaned the obstruction of a Vein, in the form of a Pitcher coming from the Liver (here called the Fountain) betokening Decay and Death. ver. 6. and by the Wheel broken at the Cistrens, by which is meant the Lungs, which as a Wheel are in continual motion, till by watery Humours and Phlegm falling down in the Stomach, they be impeded, and so brings Decay and Death. ver. 6. All which drives the Preachers Scope in the ver. 1. to prepare for Death in time before these things fall out, by remembering their Creator in the days of Youth. And 5. This First part of the Chapter is shut up in giving a short sum (the Tabernacle being dissolved, as is before described) of Man's future state, both as to the Body, that it being Dust in its first original, returns thereto till the Resurrection; and also as to the Soul, called here the Spirit, because of their immaterial substance and resemblance to God, that it shall return to God to be disposed of eternally by Him. Which also may persuade to the Duty of preparing for Death. ver. 7.  
In the Second Part of this Chapter from ver. 8. to the end, the Preacher sums up this purpose, and the whole Book, wherein 1. He asserts (as the substance of this Book) the vanity and insufficiency of all humane Things, for directing Man to true Happiness. ver. 8. 2. He commends the purpose contained in this Book, 1. From the Preacher himself and his qualification of Wisdom. ver. 9 As from the Improvement he made of this for the good of the Church. ver. 9 As from his Diligence and Assiduity in his Work. ver. 9 As from his not resting in any measure attained, but seeking out carefully for more, as from his Watchfulness and giving good heed. ver. 9 As from his orderly digesting of his matter. ver. 9 so from his dexterity in reducing Purposes to short and grave Sentences or Proverbs. ver. 9 2. From the Qualities of the Doctrine by him delivered. ver. 10. viz. The desirableness of the words and matter, ver. 10. The approvableness and uprightness of the purpose. ver. 10. And the firmness and truth thereof. ver. 10. All which commend his Doctrine as being Desirable to move the Affection, Upright to reform and direct the Practice, and True to inform the Judgement and persuade Belief. And 3. He commends the purpose of this Book 1. From the Efficacy of it, with reference not only to the Doctrine revealed in this Book, but to all Truth in general, ver. 11. As being powerful to excite (as a Goad) people to their Duty. ver. 11, and to establish and fix Men (as Nails) in the ways of God. ver. 11. And 2. From the authority of it, as being given by, and derived from Christ Jesus the one Shepherd. ver. 11. And 3. In the conclusion of this Book and Purpose, he exhorteth to the right Improvement of it, and the purposes therein. ver. 12. Wherein 1. He giveth his Readers a loving compellation of a Son, thereby to insinuat upon their affections. ver. 12. 2, He shows the right use of these words and purposes, even to be admonished by them. ver 12. And 3. He presseth this by two Reasons, the 1. is, That if Men follow not these Directions, they will be endless and fruitless (as in writing many Books) in their Inquiries after other things and ways, And the 2 Reason is from the sad effect, even to the flesh of these vain Imaginations and Inquiries. ver. 11. Yea 4, In this Conclusion of the Book he giveth the Scope of all this Doctrine delivered, ver. 13. which 1. He presseth on his own Heart and the Hearts of others. ver. 13. 2. He branches out the substance of his whole Doctrine in two Duties, the 1. is the Fear of God. The 2. is the Keeping of His Commandments. ver. 13. And 3. He presseth these Duties by two Arguments, the first whereof is in this for 13. As being the short sum of all that God requireth of and worketh in Man, and wherewith they should be wholly employed, ver. 13. The second Reason, whereby the study of those great Duties is pressed, is taken from the certainty, terriblness and exactness of the last Judgement, contained in ver. last: And therefore whoever design to be truly Happy, should forbear the following of lying Vanities within time. and give themselves to the study and exercise of ●earing God and keeping His Commandments, wherein true preparation for Death and Eternity does consist.   

CHAP. XII.  Ver. 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw neigh, when thou shalt say I have no pleasure in them. 
THe Scope of this Heavenly Preacher in the first part of this Chapter being to stir up Men to make timous preparation for Death and Judgement, he doth in this verse First press that Exercise which mainly fits Men for appearing before their Judge, in these words Remember thy Creator: Whereby according to the frequent use of the word in Scripture is meant, that Men should labour to  such clear thoughts of the properties of God, particularly his power and terror, Neh. 4.14. His grace and love Cant. 1.4. as use to be blest for leading Men to Repentance Ps. 22.27. drawing their hearts to trust in the Lord Ps. 20, 7. and engaging them to his praise Ps. 97.12. and to all duties of new obedience Deut. 8.11. and while he presseth this Exercise on Men, he represents the Lord to them as Creator, not to exclude other considerations of him, as useful to be remembered by them, but because under this consideration he is naturally known to Men, and the same is very effectual for moving them to live to him from whom they have their being, and constantly to depend upon him, from whom they have their daily preservation, which is to them a continued Creation.  
Next, He points out the season fittest for the discharge of of this duty, and that is the present Now, and especially the days of men's youth, not as if these who have never gone about this duty till Youth be past, were not here spoken to, but because the time of men's Youth is of all other the fittest for that Exercise.  
And Thirdly, He presseth the present use making of this opportunity by a reason (which is much enlarged in the following words) taken from the sad times which every Man may expect under Sickness and Old Age, and this he sets forth in two expressions: The one is, while the evil days come not, whereby he means the days of Affliction which are called by that name elsewhere in Scripture Ps. 49.5. The other is, and the years wherein thou shalt say I have no pleasure in them, whereby is meant the time of the long continuance of trouble, which every man should prepare for toward the evening of his Life, in which neither sinful pleasures, nor the most lawful earthly delight, shall be sweet to men, but they shall be forced to express as they shall be able, their loathing of the same, and therefore seeing all men ought to expect such a time as this before them, it is every man's Wisdom, to study that which may yield true pleasure and comfort to his heart in the worst times that can come, and that is only God's favour and fellowship to be found in the way of his fear and obedience. afterward recommended.  
Hence Learn. 1. It is not the naked contemplation, or bare notions of God and his properties, that will prepare men rightly for Death, or yield them true comfort at that time, but it is the Heart-affecting and practical meditation of him, whereby men cherish such thoughts of him as draw forth their affections upon him, and make them frame their walk to his Honour, for that is the force of the original word, both according to the propriety of the original language, and the use of it in Scripture as was cleared in the Exposition, Remember thy Creator.  
2. Though there be no consideration of God, under which the Scripture holds him out, which is not useful and profitable fore us, yet these of his sovereignty and omnipotency, which the Relation of a Creator offers to reasonable Creatures, should be most frequently cherished, especially by men who have strong passions and Lusts to be mortified, and great discouragements to grapple with in the way of their duty, that so they may take him up as One able easily to subve these Lusts, and make a new Creation upon their Souls, or if they continue voluntary Slaves to them, able to destroy them being their Creator, and if they give themselves up to his obedience, able to bear them thorough all difficulties 1 Pet. 4.19. and to create peace and comfort in their Spirits, to make up the loss of any comfort they can renounce for his sake Isai. 57.18.19. for which and the like reasons we may conceive the Lord as Creator, recommended to the remembrance of Men who have strongest Lusts unsubdued, and apprehend greatest difficulty in renouncing the pleasures of them, Remember now thy Creator in the days of thy youth.  
3. It is not possible to get the Heart drawn from Earthly delights, and so engaged to the fear and obedience of the Lord, unless it be stayed upon him, and replenished with frequent thoughts of his properties, which will bring in so much Holy awe of him, and such apprehensions of sweetness to be bad in him, that sinful pleasures will appear to be but Husks, or Swins food in comparison thereof, and the Soul will not dare to feed upon these Husks, if it have clear and frequent thoughts of the sovereignty and power of God, the Creator, for having dissuaded from carnal pleasures, in the close of the former Chapter, and being afterward in this to recommend to the study of living in the fear of obedience of the Lord, as the only way to true Happiness, he doth here press this, Remember thy Creator, as the best way to divert the Heart, from the one, and engage it to the other.  
4. The time of Youth is the fittest time for the study of Reconciliation with God, and walking in his fear and obedience than the wit and memory are ripest, and the affections most vigorous, and therefore should be spent in that study which only is worthy of them, especially considering that it is but just with God to reject Men, though they should offer themselves to him, when they have given the flower of their time Wit, Strength, and affections to the service of Satan, and their Lusts, and that, if he should accept of them, the remembrance of their misspent Youth will be extremely heavy, and will readily occasion in the best, fears of off-casting in old age, compare Ps. 25.7. with Ps. 71.18 Remember now thy Creator in the days of thy Youth.  
5. As there is a natural propensity in all to forget God and to shift serious thoughts of him, and therefore all Men have need of a Remembrancer to mind them often of this great duty pressed in the Text, so of all others Young men are most apt to forget God, and put off serious thoughts of him and their own Souls, their Lust's being strongest, and their Hearts most capable of the sweetness of Earthly delights, so that the Ministers of Christ though they have often least hope of success in dealing with Wanton, Proud, Insolent and furious Youth, yet must they press this Duty upon them, and urge them in the name of the Lord to make use of the present opportunity for it, Remember now thy Creator in the days of thy Youth.  
6. However days of affliction, Old Age, and Infirmity, be good Days to those who have made their Peace with God Hab. 3.17. Rom. 8. 2●. yet are they evil Days in themselves, and will prove no better than a begun Hell to them who still defer the study of making their Peace with God: For so the Preacher describes the times of Affliction which befall Men especially toward Death, calling the same evil Days, while the evil days come not.  
7. While Men have Health and Strength, and immunity from Trouble, they should be forecasting evil Days and unpleasant years, that so in the Summer and Harvest of Youth and Strength, they may be making Provision for the Stormy Winter of Affliction and Old Age, Prov. 10.9. by ensuring the pardon of their Sins thorough the Blood of Christ, which else will readily compass them about as unpardoned, in such times Psal. 49.5. And so making clear their interest in God, which is the only Consolation in Evil Days, Hab. 3.17. For, Solomon supposes here every Young Man to have Evil Days, and Years of Trouble before him, which he should forecast, and thereby be moved to prepare timously for them, Remember etc. while the Evil Days come not, and the Years etc.  
8. The Lord will once make Earthly Delights tasteless and loathsome to Men before they go out of this Life; he doth it to the Godly. 2 Sam. 19.34.35. that divine Consolations may relish the better with them, and they may long for the pleasures that are at his right hand▪ And to the Wicked also, Dan. 5 5.6. that they may see their Folly in satisfying themselves with these things only, which cannot give them any comfort when they have most need of it: And so, often gains a Testimony from both good and bad, that Earthly Delights are unworthy to be delighted in: For, Solomon supposes here that there is a time for every Man, wherein he shall say, I have no Pleasure in them.  
9 Christ's Ministers should be so well acquainted with the Language of dying Men, both by their daily observing of the case of such, and their study of the Scriptures which will inform them of it Prov 5.11. 1 Thes. 5.3. that they may be able to inform Men who have least mind of Death, what sentence they will pass in their own Conscience, and what Language they shall readily utter to others concerning their sinful pleasures, when they shall be drawing near to the Gates of Death, that so they may the more effectually prevail with them to renounce in time these Sinful Pleasures: For, Solomon here represents to the voluptuous Young Man, who is cheering up his Heart in his Sins, and banishing the thoughts of Death, what he shall say of his Youthly Pleasures, when Sickness comes and Death draws near, Thou shall say I have no Pleasure in them.   
Ver. 2. While the Sun, or the Light, or the Moon, or the Stars be not darkened, nor the Clouds return after the Rain. 
THe Preacher doth here farther describe negatively the fittest opportunity for the study of Reconciliation and Peace with God, and withal doth more particularly describe the Miseries incident to Old Age, as to the loss of outward Comforts, and frequent returns of Diseases at that time. This being clear, and generally agreed upon by Interpreters to be the Scope of this place, we need not be very anxious concerning the particular application of the Allegories here made use of to set forth this purpose.  
First, By the Darkening of the Sun, the Light, the Moon and Stars, may be safely understood, the eclipsing or withdrawing of all earthly Comforts (seeing the Scripture sets out a comfortless state this way) and it may comprehend particularly, 1. The darkening of the dying Man's bodily Eyes. And so 2. Of all external Lights to him, as to any Comfort he may reap from them. As also 3. The decaying of his Reason, and such Faculties of his Soul, as are in a manner answerable to the Celestial Lights. And likeways 4. The failing of all outward Comforts, both greater and lesser: It is clear the loss of all these accompanies dying Men, and so they may be all comprehended here as parts and enlargements of one and the same sense of the words.  
Next. By the Returning of the Clouds after Rain, seems clearly to be understood that continual Succession, and frequent returning of one Shower of Trouble after another, which befall dying Men: And the Allegory or Similitude seems to be borrowed from the tempestuous and stormy Seasons of the Year, when it is not as in Summer, that after a Shower clears up again, and becomes fair and Warm, which represents the time of Youth, in which ordinarily after some fit of Sickness and Distemper, comes Ease and Health again: But as it is in Winter, after one Shower the Clouds presently gather for another; so will it be in the time of Old Age. As for that Particular which many condescend upon as intended here, to wit, the frequent falling down of Rheums or Catarrhs from the Head, like so many Showers upon the Lungs, that seems to be but one Instance of this general, to wit, the frequent recurring of one Fit of Distemper after another, incident to dying Men.  
Hence Learn 1. It is not enough for Men to have general Apprehensions of their Mortality, and the certainty of their Death, but it is necessary that their Thoughts be stayed upon the Distinct, and particular Apprehension of the Case they shall be in, at that time, while the several Pinns of their Tabernacle shall be a losing, that by a serious and considerate view of their Case then, they may be stirred up to provide suitable spiritual Consolations against the removal of every one of their outward Comforts: Therefore is it that Solomon after a general Intimation in the former Verse, that Death and Trouble are before Men, he comes here more particularly to lead them to distinct Thoughts of the Case they shall be in then, While the Sun, or the Light, or the Moon, or the Stars be not darkened.  
2. The benefit of our Eyes, and of the Light of the Sun, as also our Reason, and other Faculties of the Soul, together with the Comforts we have by the use of all these, are excellent Mercies of God, and while they are continued with us, do put us in a good capacity to prepare for Death: While we have the use of our bodily Eyes, and our Reason, we may contemplate the glorious Works of God, and read his Word, whereby we may attain to the Knowledge of God in Christ, and Fellowship with him: For which end all these Lights, whether of our Eyes, our Reason, the external Lights of Heaven, or whatsoever may be set forth by these Names, are given to us: For this is a part of the description of that Opportunity to be made use of for remembering our Creator, While the Sun, or the Light, or the Moon, or the Stars be not darkened.  
3. We should use our Mercies and Privileges which are common to us with other Men, to wit, our bodily Sight, our Reason, and all other Comforts, which may be signified by the Lights here mentioned, so as we may be still mindful of the decay and failing of them at Death, and often think with ourselves what a Comfort it will be to see by Faith Him that is invisible, favourable to us, to behold Christ the Son of Righteousness, shining in Mercy upon us, and to have the Daystar, His Spirit, arising in our Hearts never to set again, even when all other Lights and outward Comforts will be darkened; the ensuring whereof to ourselves, should according to Solomon's Scope here, be our great study, While the Sun, or the Light, or the Moon, or the Stars be not darkened.  
4. Although no Man can promise to himself fair Wether in this World, but aught to resolve for one Shower of Affliction after another; yet the Lord is pleased to give unto Men, now and then, breathing times from outward Troubles; and some Seasons wherein there is a clear Sunshine after Rain, and no present appearance of Trouble, that they may with the greater Tranquillity of Spirit, prepare for the same: For it is here supposed, that they may have some times of fair Summer Weather, While the Clouds return not after the Rain.  
5. Every Man may expect that frequent Troubles shall assault him, when Old Age comes, and Death draws near, like one Shower Pouring down immediately after another is over, till he be carried in to Eternity as with a Flood. Ps. 90.5. For it is imported, that it will be thus with him, when Death draws near, while his Case, in some Health, is thus described, Nor the Clouds return after the Rain.  
6. Every Intermission of Trouble should be improven for making preparation for the last Storm, by storing the Heart with such Thoughts of God reconciled to us in Christ, as may prove comfortable to us when Death comes. For this is a part of the description of the Opportunity to be made use of for that end, While the Clouds return not after the Rain.   
Ver. 3. In the day when the Keepers of the House shall tremble, and the strong Men shall bow themselves and the Grinders cease, because they are few, and those that look out at the Windows be darkened. 
THe Preacher comes now positively to describe the time of the dissolution of this Tabernacle, as not so convenient an opportunity, as the time of Youth and Health, for making Peace with God: And for this end he illustrats the Case of a Man assaulted by Death, by the Similitude of a besieged House or Castle, whose Guards and Watches become feeble, and desert their Duty.  
As for the Keepers of the House, and the strong Men, however many parts of a Man may be understood by these, whether the outward Senses, or the inward Faculties, because they all look to the safety of the whole Body; yet it seems most proper to take the Keepers for the Arms and Hands, because they are most active to keep the rest of the Body from hazard, and it is known that Palsies and Shakes agree best to them, and by the strong Men to understand the Thighs and Legs, because the Scripture attributes Feebleness, or bowing to these, Isa. 35.3. By the Grinders are meant the Teeth, which prepare and make small the Food for the Stomach, these cease from this Duty, being few and unfit for it in Old Age: And by these that look out at the Windows, are to be understood the Eyes, which stand in their Holes, as Watches in their Towers, to elpy Hazards and Advantages, which may befall the Body, the Darkening here spoken of makes it clear that he speaks of the Eyes, and not of the other Senses, though by consequence the decay of these bring along with it a decay of Sight also.  
Hence Learn 1. Man's Body is of a wonderful Constitution, and very curiously framed, like some stately Edifice, or Garrison, having the Arms and Hands as Keepers, which can move towards all the Airths for defending of it, the Legs as strong Men to carry it out of one Country to another, to escape hazard, which no Castle hath: The Teeth for Grinders, to prepare the Food for it: And the Eyes as Watches to espy Hazards that they may be prevented. This House should be kept out for Christ's use, the Temple of whose Spirit it is, and not rendered up to be a Habitation for Satan, and these Armies of unclean Lusts which are Soldiers under him: All the Members should be made use of as Weapons of Righteousness to keep it out against Temptations, as well as against outward Hazards: For so doth the wise Man here set out this humane Body under the Similitude of a stately House, or fortified Castle, while he saith, The Keepers of the House shall tremble, and the strong Men shall bow, etc.  
2. Death, the King of Terrors, will give such a sore Assault to this House of the Body, that let Men defend and supply it as they will, it must be at last surrendered to Worms and Corruption to dwell in, they are happy who timously make sure a House not made with Hands for their better part: For they shall get this House again in a more glorious and durable condition. For it is here clearly held forth, that when Death approaches, all the Officers and Servants of this great House shall be put from their Employments. In the day when the Keepers of the House shall tremble, and the strong Men shall bow themselves.  
3. Men that are now acting Wickedness with both their Hands greedily, making them Weapons of Unrighteousness, whether to serve their own Lusts in Gluttony, Drunkenness, and other carnal ways, or to wrong others by Oppression, shedding of Innocent Blood, and the like, in which the hands are mainly Instrumental, aught to be put in mind of this, that there is a day certainly abiding them, and swiftly coming upon them, wherein these hands shall not be able to act after that manner, nay, not so much as to hold a Drink to their own Head, for Trembling, that by these and the like considerations they may be moved to make better use of them, to stretch them often out in Works of Charity, to lift them often up in Prayer and Praise, and employ them in such other lawful Exercises as may be comfortable to them in Death: For every Branch of this description of the Decay of men's Bodies ought to be improven for pressing the main use of preparation for Death, and hath its own peculiar influence for that end, so might Men have Peace and Comfort, In the day when the keepers of the house shall Tremble.  
4. While Men are able to stand, or walk, it concerns them to look how they use their Legs, that they be not Proud of their Strength while they have it, that they employ it not in walking after their Lusts, but in running the way of God's Commands. And that they often bow their strong Men to God in Prayer for strength to other Duties; so may they make sure to themselves that they shall have below them the everlasting Arms of him whose Legs are as Pillars of Marble and his Rod and Staff to support them in the Day that the strong Men how themselves: For, this part of the description, to wit, the decay of the Strength of the Legs requires some suitable preparation for it.  
5. As the Wisdom and goodness of God should be much acknowledged in giving Men such durable and fit instruments, as their Teeth for grinding and preparing their Food, and these same not be used in making Provision for the Flesh, to fulfil the Lusts thereof, but in Eating for Strength to serve the Giver of them; so while Men have the use of these, they should look upon them as fading, and consider that as they brought them not with them into the World; so it is likely they should carry few of them hence, if so be they live to Old Age: And while these Grinders are able to Exerce their office, Men should be careful to feed upon Jesus Christ the Bread of Life, which their ordinary Food should represent and mind them of: For, this will be the true preparation for this Day, When the Grinders cease because they are few.  
6. As men's Bodily Eyes are to be highly prised, and Holily used, in Reading the Word, and beholding the Works of God, for bringing into their Soul's matter of His Praise; and not to be made Emissaries for bringing in Temptations, and fuel to men's Lusts, 1 Pet. 2.14. So while we enjoy them we should often remember the time when we shall be deprived of them, and by the thoughts thereof be moved to use them well, considering that the abuse of them will make the want of them very grievous: For the Preacher doth here mind Men of the Darkening of them, as a motive to prepare for Death, by the right use of them, and to study to get the second sight which is Faith, beholding him that is invisible reconciled thorough Christ, so shall there be true Comfort, In the Day when those that look out at the Windows shall be darkened.   
Ver. 4. And the door shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the Bird, and all the Daughters of Music shall be brought low. 
HE goes on to describe farther the dissolution of the Earthly House of our Tabernacle in several particulars, whereof four are in this verse.  
The First is, The Shutting of the Doors in the Streets in which words there seems to be a Metaphor taken from the Custom of these Houses where sick persons are, they keep the Doors which open toward the Streets, closely, that the Sick be not disturbed by any going out or coming in: And it may signify this much in general, that while Death is drawing near, correspondence between the dying Man and the World is now given up, as Men shut their Doors at night when they are making toward their rest, and so the words have a truth literally in regard that visits become ordinarily a burden to Dying Men. The Doors also may be taken Metaphorically for these Organs or Instruments of the Body, such as the Mouth, Lips, Throat and the like, whereby Speech is conveyed to others, and Meat passeth down to the Stomach: These Doors are shut, when the Dying Man becomes unable to put forth Speech, or to make use of Meat and Drink.  
As for the next expression when the sound of the Grinding is low: There is in it also a Metaphor taken from the decay of the sound of Milns, when the Water fails; and it is most clear to understand this as holding forth the consequent of the ceasing of the Grinders spoken of in the former verse, because the Teeth are few, they make no such sound in breaking the Food, as they were wont to do when the Man had Health and Strength: And this, according to the construction of the words in our translation, hath connexion with the former as the cause of it, the Doors formerly explained are shut, where there is no power in the Teeth to prepare Food for the Stomach.  
By the third expression, he shall rise up at the voice of the Bird, is not meant that the Dying Man shall be able at all to rise, but that his Weakness is such thorough the coldness and emptiness of his Stomach, and the dryness of his Brain, that he shall get no sound Sleep at all, but the least noise, suppose it were of some little Bird, shall put him off his Rest.  
And by the fourth, the Daughters of Music shall be brought low, is meant, that all the Organs or Instruments of the voice and hearing, whereby Men did either make Melody or pleasant Speech, to others, or did delight in such made by others, shall be then so weakened, that they shall neither hear others, nor be heard by them,  
Hence Learn. 1. While Men are able to keep up Society with others, to go out of Doors to them, or admit them into their Houses, and to speak to, and hear one another, they should labour to improve that correspondence for the advantage of their own and others Souls, to Edify, and be Edified by one another, remembering that the Day is coming, when they will love to have the Doors of their House that look to the Streets shut, lest their sinful Companions may come in to vex them, & though they were with them, they will not be able to open the Doors of their Lips to correspond any more with them; how comfortable will it then be to have Christ dwelling in the Heart by Faith, and to be keeping up correspondence with him by Prayer and Praise, which is the true preparation for this case, when the Doors shall be shut in the Streets.  
2. It will be a great Affliction to men when they shall find themselves to stand in need of Creature-Comforts, and have the same beside them, and yet have no power to use them: And therefore while they have as much Strength, as to break their own Bread, they should eat in Sobriety, and with thankfulness employ the Strength they receive by their Food, in God's service: So shall they prepare for, and have comfort in this time, when the sound of the grinding shall be low.  
3. As sound Sleep without such distemper of Body, or horror of Conscience as mars the same is a great Mercy, which the Lord bestows upon his own, whensoever he sees it good for them Psal. 117.2. and 84.11. So while Men Enjoy it, they should use it soberly, and employ all the refreshment they get by it in the service of the Giver, labouring so to walk in the Daytime that their Sleep may be Sanctified, their Reins may teach them in the night season, they may rise early for Holy Exercises, that whensoever they awake they may be still with God; and if at any time Sleep departed from them, they may then think upon and prepare for the case they shall be in, when Death draws near: For he speaks of this as a part of the Affliction of Dying Men, and minds Men in Health of it, that they may thus prepare for it, when they shall rise up at the voice of the Bird.  
4. As Man's Tongue is given him for Glorifying his Maker, his voice and all the Organs of it for cheering his own and others Hearts in his Praises, his ears to take in the joyful sound of the Gospel, for refreshing of his Heart; So while he hath the use of these Instruments, his Tongue and Ears he should be careful so to employ them, he should often let the Lord hear his voice in Prayer and Praise, seeing the same is pleasant to him Cant. 2.14. He should be much in edifying discourses with others, which are also sweet to the Lord Mal. 3.16. And nothing taken up with Carnal Mirth, or music, that so when he shall not be able to speak to, or hear others, he may be making Melody to the Lord in his heart, and may hear his Spirit speaking peace there; For this is the true preparation (comprehended under that direction Ver. 1) for such a case as this, when all the Daughters of Music shall be brought low.   
Ver. 5. Also when they shall be afraid of that which is high, and fears shall be in the way, and the Almond Tree shall flourish, and the Grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the Mourners go about the Streets. 
HEre is a farther description of the case that Men shall be in when Death is drawing near unto them, held forth in several expressions. The first two they shall be afraid of that which is high, and fears shall be in the way, are to the same purpose, and do both signify the want of Strength and courage, and the fearful apprehensions incident to Dying Men, particularly by that which is high may be meant any step of their way which is higher than another, and the least stumbling Block in their way, which is to a crazy decayed Man such as Solomon here describes, is matter of fear lest it make him fall, considering how hurtful a fall may prove to him, and how hardly he would be set to his Feet again; And so the words suppose the Dying Man yet able to step up and down, as some will be till very near the time of their Removal: Or by that which is high, and the fears in the way, may be meant the least Trouble, were it but the weight of a hand above the Dying Person, or any action about them which is to them terrible, and makes them fear lest it increase their pain.  
Next by the flourishing of the Almond Tree may be meant the hastening of the persons Death, so the allegory or similitude is used Jer. 1.11. because that Tree flourishes near the end of Winter, and consequently it may signify also the Decay of their Strength, whereof Grey Hairs, which resemble in colour the Flourishes of the Almond Tree, are a Sign: As on the contrary this same Heavenly writer doth set forth the vigour and Strength of Youth in a spiritual sense, by the Temples (where Grey Hairs first appear) compared to a piece of Pomegranate which is Rudie and white Cant. 6.7. Or the similitude may have this sense (which is to the same purpose) that the Blood being now retired toward the Heart of the Dying Man, the pale white Clay appears like the Flourishes of the Almond Tree.  
The fourth Expression, the Grasshopper shall be a Burden, Signifies also the great Decay of Strength, in so much that the lightest thing were it but a Gnat, or Grasshopper lighting upon the Face of the Dying Man, shall be a burden to him, and yet he shall not be able to put it away.  
The fifth is in more plain and proper Terms, that Desire, to wit, after all Earthly Objects, whether Lawful, such as Meat, Drink, Marriage, Delight, and the like, or Unlawful, such as Revengeful, Ambitious, Lustful desires Reckoned out 1 Joh. 2.16. shall now cool and be quite extinguished.  
To all which he subjoins a Reason, because Man goet to his long Home, or as the Original is, to the house of Eternity or Ages, whereby is meant that estate, wherein the Soul must be Eternally, without any farther change.  
And for the last Expression the Mourners going about the Streets, the meaning of it is, that the Man being now given over as Dead, the persons made use of in these times to Solemnize the Funerals, were already convening and waiting on: Or the Dying Man's Friends are now going out from him, and already beginning their Mourning for his Death: It is Wisdom before this time come to make sure work of Reconciliation with God in Christ, and to provide some suitable consolation for the Spirit, while the Body shall be in this Condition.  
Hence Learn. 1. So long as Men have that much Natural Strength and Courage, as to walk up and down without fear of the ordinary Impediments, and stumbling Blocks that ●ly in their way, it concerns them to employ their Strength well, to walk in fear of offending the Lord all the day long Prov. 23, 17. to make sure their peace with him, who is most high, that he may not be a Terror to them in the day of Evil Jer, 17, 17. to have their Faith of an interest in God so well fixed, that they may not fear to walk thorough the valley of the shadow of Death Psal. 23.4. to lay up in time some suitable consolation against the continuance and Extremity of Temporal Trouble, the Terror and Pain of Death, and every other thing that may be fearful to them in their way to Eternity: And to have so much use of Sanctified Reason, and Faith, as may discover every thing that may present itself as terrible to the natural Man. to be no cause of fear banishing Faith: For, this is true preparation for the case here described, when man shall be afraid of that which is high, and Fears shall be in the way.  
2. As Men should always look upon Death as hasting toward them, and so learn to Die daily. 1 Cor. 15.31. so especially when signs of the Decay of their natural Strength appear upon them, they should then esteem themselves near the end of the Winter of this Life; and labour to have Grace so Lively that in regard of the Exercise of it, they may Flourish even in Old Age Ps. 92.12. And study to have their Hoary Head found in the way of Righteousness a Crown of Glory to them Prov. 16.31. And while they are Young and Strong, not to Glory in such Excrementitious things as their Hair, which will shortly be like the Almond Tree; so shall they prepare for this state set forth under this similitude; and the Almond Tree shall Flourish.  
3. Men that have most Strength of Body should look upon the same as a very fading thing, and so not to be trusted in or employed in serving their Lusts Isai. 5.22. but in hearing Christ's Yoke, whether of Duties. Mat 11.29. or Crosses Lam. 3.27. so may they have true Comfort: And may cast their burden upon the Lord with confidence that he shall sustain them, when this shall be their case which this Allegoric expression holds out, and the Grasshopper shall be a Burden.  
4. God will once before men go off this World, cut off all their Desires from Earthly Objects that Wicked men finding themselves to abhor these Sinful Delights which once they did so ardently desire, may be the more convinced of their Folly and Madness, and that the Godly finding their lawful Earthly Delights loathsome to them, may Rejoice that Delights of a better nature are abiding them; the consideration whereof should move all to mortify their sinful, and moderate their lawful desires after things Earthly, and to have their Hearts filled with Heavenly Desires which shall be satisfied, and yet shall never fail, Philip. 1.23. For, this is the best preparation for this Condition, Desires shall fail.  
5. When Ministers make use of Allegories to Illustrate the Truth, they ought to join therewith such plain expressions of the meaning of them, as may clear the Scope they aim at, least continued Allegories breed Vanity and Wantonness of the wit, divert the mind from delighting in the simplicity of the Truth, and form in the Heart misapprehensions thereof: Therefore doth Solomon in the midst of these Allegories insert some plain and proper expressions, such as this is, Desire shall fail.  
6. Though the Men of this World whose best portion is in this present life, promise to themselves a perpetuity of enjoying things Earthly Ps. 49.12. 2 Pet. 3.4. yet they shall find themselves within a little miserably disappointed, they shall find that this is not their Home, it were Wisdom to look upon their Mansions here, as short Homes to them, and upon themselves as Strangers and Pilgrims, that so they might give all diligence to ensure to themselves Everlasting Habitations: For, when Death comes, Man goes to his long Home.  
7. After Death there is no change of the state of Souls as to their Misery or Felicity; they must for ever remain either with Satan in his prison, or with Christ in his Father's house, where there are many Masions, and consequently there can be no such place as the Purgatory which the Romanists Dream of: For thus doth Solomon describe the state of Man after Death, he goeth to his long Home, or to his House of Eternity or Ages:  
8 While Men have comfortable Society with their Friends God would have them thinking upon the day when they must leave them Mourning behind them, that by the consideration hereof, they may be stirred up to make Conscience of duty to them, that so they may not part with them with a Conscience accusing them for neglect hereof, and that their Friend's loss by their Removal may be compensed by the biding fruit of their pains toward them, and they may have no ground to Mourn for them, as those that have no hope, so shall the Dying Man have Comfort within, When the Mourners go about the Strets   
Ver. 6. Or ever the Silver Cord be loosed, or the Golden Bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cistern. 
ALthough this Verse may be understood literally, and in that sense may be usefully applied to the Scope, that Men should Remember their Creator, which is to make sure work of their Peace with him, before they be deprived of all their outward Ornaments, and necessary Commodities of this Life, or the Instruments of their Employment, whatsoever it be; yet it seems most suitable to the strain of the Preacher in the former purpose, to look upon the Words, as containing so many sweet Allegories or Similitudes, to set forth the decay or dissolution of the most noble parts of this earthly Tabernacle.  
The Similitudes are borrowed from a Fountain or Well, about which is built some curious Engine for drawing up the Water, with a silver Cord or Chain, to let down a golden Bowl or Pitcher, or some such Vessel to lift up the Water; which Similitude doth fitly point out the humane Body, which hath a Fountain of natural Life, and Spirits within it, and so many excellent Instruments to convoy and impart the same to the several parts of the Body, all which at Death will be loosed and broken to pieces. And though this general Sense might be satisfactory and useful as to the Scope, which is to stir up Men to Remember their Creator, before these noble Parts be decayed, and it may be thought safe to inquire no farther anent the Particulars intended by every part of the Similitude, considering that it seems now to be very uncertain by what Names these noble Parts of the Body, the Heart, Brain, Liver, and the like, were called and distinguished one from another, among the Hebrews in Solomon's time, and by what Similitudes they were set out, which make great diversity among Interpreters, in expounding and applying of them: And considering also that there are several of these Parts, which may be represented by divers parts of this Similitude; yet we shall mention what is most universally agreed upon, to be pointed at by the particulars of the Allegory here made use of.  
And First, By the silver Cord is meant, the Marrow of the Backbone, compared to a silver Cord, because much of the strength of the Body lieth in it, in so much as without it Men would creep upon the Earth as Worms do, and because in colour it resembles a silver Cord, the losing of it is the weakening of it, when the Spirits withdraw from it, it becomes cold, and loses the force of it. The Similitude may also signify some of the prime Arteries, or Strings of the Heart, which thence convey the Vital Spirits to the Liver, and other parts of the Body.  
Secondly, The golden Bowl, is taken from that yellow thin Skin containing the Brain within the Skull, which is broken when the Pores of it are much opened to let in the Air, as falls out near the time of Death.  
Thirdly, The Pitcher at the Fountain. is thought to point out a great hollow Vein, somewhat in form or figure like a Pitcher, which doth receive from the Liver, here called the Cistrens, Nutriment, now turned by the Liver into Blood, to be conveyed to the rest of the Members, and this is broken when it is obstructed, or the operation and office of it impeded, near the time of Death.  
Fourthly, By the Wheel at the Cistrens, are meant the Lungs, the prime Instruments of the Breath and Voice, which are set out by this Similitude, because, like the Wheel of a Fountain, they are still in motion, drawing down, and sending up the Breath again, as the Wheel is still sending down, or drawing up the Bucket: This Wheel is broken at the Cistrens, when thorough the abundance of watery Humours or Phlegm, filling the Stomach, they cease from their motion and operation, and so brings Death.  
Now the first Words of the Chapter are to be knit with this, as with all the former to this purpose, Remember thy Creator before this Case come, and timously make Peace with Him, that thou mayest have peace in this day.  
Doct. 1. Men should not despise humane Learning, and the knowledge or science of natural Things, were it for no more but to help them to understand the Fabric of their own Bodies: And although every Man's Gift is not to be laid aside as to the public employing thereof, because he wants such and such a measure of humane Learning, seeing the Lord hath made eminent use of some who wanted it, Act. 4.13. as he hath done also of others, who have been eminently endued therewith, Act. 7.22. and 22.3. yet every Man's short-sightedness therein should humble him, and move him to bestow some of his time for attaining to it, especially considering that Man's Body is so wonderful a piece of Artifice, that without the help of these Sciences which describe the same, hardly can such Scriptures as this be made clear. Ere the silver Cord be loosed. etc.  
2. The Lord hath wisely ordered that Death should assault, and take down this Tabernacle of our Body by degrees; and lose at leisure the several Pinns thereof, first weakening the outworks, and then setting upon the inward, that every Stroke and Assault may be a Warning for a farther, and that when Men find their Hands trembling, or their Legs enfeebled, their Eyes dim, or their Ears dull of Hearing, they may prepare for an Assault upon the Heart and other noble Parts: For after Solomon hath described the dissolution of several other parts of the Body, he comes here to the inmost and most noble parts thereof, that Men may be stirred up to Remember their Creator at least E'er the silver Cord be loosed, or the golden Bowl be broken.  
3. All the Organs of the Body, especially the more noble parts thereof are very excellent pieces of Work, and to be so esteemed of, not so much for the substance of them, as for the Divine Art which is manifested in the framing of them; and the excellent uses they serve for: And therefore both these, and the Powers and Faculties of the Soul, which reside in, and act by these, are to be used holily, Man's strength here mainly held out by the silver Cord should be esteemed more precious than to be spent upon his Lusts, he should beware of filling this golden Bowl, his Brain, wherein these excellent Faculties, his Imagination and Memory have their prime Residence, with unclean, ambitious, revengeful Speculations, and such like Immoralities, and by Intemperance and Excess to spoil this Pitcher, corrupt this Cistrens, and break this Wheel, his Liver, Lungs and other parts, which may be signified by these Similitudes, and so do what he can to be his own Destroyer: Therefore are these parts of the Body set out here by such elegant Metaphors or Similitudes borrowed from very precious things, The silver Cord, the golden Bowl, etc.  
4. These parts of the Body which are most excellent and durable, are to be looked upon as very brittle, and fading, and therefore a House not made with Hands to be insured, and this frail Body only so far respected and cared for, as it may be the more instrumental in doing the Lord Service while we have it: Therefore are the most noble Parts of the Body here represented by A golden Bowl, a Pitcher and a Wheel.  
5. While Men have some measure of Health and Strength, they should consider that it will be no fit time for making their Peace and Acquaintance with God in Christ, when Death shall be losing the last Pinns of their Tabernacle, these Powers and Faculties of the Soul, which are mainly active in Knowing, Believing, Loving, and Praising the Lord, being then a decaying: And therefore they should think it their true Wisdom timously to remember their Creator in the days of their Youth and strength, ere the silver Cord be loosed, etc. or the Wheel broken at the Cistrens.   
Ver. 7. Then shall the Dust return to the Earth, as it was: and the Spirit shall return unto God who gave it. 
SOlomon having at length described the Dissolution of the earthly House of our Tabernacle after Death: He giveth here a sum of Man's future State after Death, in reference to the two principal parts whereof he is made up.  
And First, For his Body, which he calls Dust, because it was Form out of the Dust, Gen. 2.7. and being separate from the Soul, is the most vile and loathsome piece of Dust of any other; he saith it returns to the Dust, because it is ordinarily laid there, to remain till the Resurrection, and because it is in effect the same substance with it.  
And Next, For his more noble Part, his Soul, called here the Spirit, because of the immaterial substance thereof, and its Resemblance to God the Father of Spirits, it returns to him who gave it; There is no Ground to think he speaks only of the Souls of the Godly, but rather of the common state of the Spirits of all Men after Death, neither is there any necessity to think that therefore every Soul must go to Heaven, seeing the Scripture is so clear to the contrary: But every Soul is said to return to God, because in the very moment of its separation from the Body, it must sister itself before him the Supreme Judge, to be eternally disposed of, according to his pleasure who will sentence it according to the state it shall be found in at Death: And these considerations also have great influence in exciting Men timously to make their peace with God, that he may favourably  their Spirits at Death, and they may lay down their Bodies in the dust in hope of a Glorious Resurrection: And this is the reference which this verse hath to the Scope expressed in the first words of the Chapter.  
Hence Learn. 1. Although our Bodies have some Beauty and Majesty imprinted on them, while the Soul resides in them, and they are acted by it, for which cause they were set out by these excellent similitudes formerly mentioned, yet of themselves they are but Dust, and will appear when the Soul is separat from them to be very loathsome Clay, the thought whereof should keep Men from being Proud of their Bodily Strength, or Beauty Jer. 9.23. it should make them admire the Lords condescending to have correspondence with such Dust Gen, 28.27. his Marvellous Art and Power in framing so Beautiful a piece of Work as our Bodies, of the Dust, Ps. 139.24. especially his assuming so frail a Being as a human Body in a personal union with the Deity Ps. 8.4. etc. It should be made use of as a ground of Confidence to obtain pity and help from him to frail Dust Ps. 103.14. And of submission to hardest Dispensations Isai. 45.9. it should make us careful to get the Ornament of his Grace, which makes base Dust truly Beautiful 1 Pet. 3.4. It should banish the fear of all flesh which is but Dust like ourselves, Isai. 51.7.8. and shoul make us long for the time wherein Christ shall change our vile Bodies, and make them like his Glorious Body Philip. 3.21. all which are the uses the Scripture makes of this consideration, that we are Dust, the Dust. etc.  
2. The Bodies of Men at Death go not as their Spirits to that state wherein they must be Eternally, but as they were at first taken out of the Earth, so they must go thither for a time, the Lord hath so ordered, that whereby he may prove and Exercise his people's Faith concerning the Resurrection: For, saith he, The dust shall return to the Earth as it was.  
3. The Souls of Men die not, nor go to Corruption, as their Bodies do, but subsist after their separation from the Body, which should make Men careful to see to the Eternal well-being of them, for Solomon here, supposing the body, or Dust, to be gone to the Earth, he speaks of the Soul, or Spirit, as now subsisting, whereby it appears that the immortality of the Soul hath been Preached to the ancient Churches, The Spirit returns to God who gave it.  
4. Men receive not their Souls from their Parents as they do their Bodies, nor are they form of any preexistent matter, as the Spirits are which Beasts have Gen. 1.20. but are Created of nothing, and immediately infused into the Body by the Lord: For, saith the Preacher, the Spirit shall return to God who gave it.  
5. Our Spirits are Gods free gift, and therefore all the powers and faculties thereof, aught to be employed to the Honour of the Giver Rom. 11.26. He is to be depended on and acknowledged for the preservation of them. Job. 10, 12. And all Crosses upon Body or Spirit to be submitted unto Heb. 12.9. For saith he, The Spirit returns to God who gave it.  
6. As the Spirits of Men even the greatest on Earth are in God's hand to be moved by him, while they are in the Body as he pleases Prov. 21.1. So when they go out of the Body they must sister themselves before him to be disposed of at his pleasure, who will throw the Spirits of the Wicked into the Lake that flames with Fire and Brimstone, and will bind up the Spirits of the Godly as his Jewels in the bundle of Life, for in reference to both, this is verified, The Spirit shall return to God who give it.   
Ver. 8. Vanity of Vanities (saith the Preacher) all is Vanty. 
IN this and the following Verses is contained the last part of the Chapter, and the close of the whole Book, wherein the Preacher doth briefly Sum up, and by several Arguments commend the purpose contained in it, which for Methods cause we may take up in four Articles or Heads of Doctrine.  
The first which is in this Verse, contains the Sum of the first Principal part of the Book, namely, that all Created things, and human endeavours about them, are vain or insufficient for leading a Man to his true Happiness: And this having been frequently held out before, is here necessarily Repeated that all may assent unto it, as a Truth now abundantly proven, and which the Preacher himself loved to meditate upon and writ, again and again; and with this Repeating of it, he mentions his calling to be a Preacher, as that which should gain weight to every Truth delivered by him, and to this in particular.  
Beside what hath been observed from this purpose before, We may Learn. 1. Necessary Truths must not be cast by after they are clear to us, and sufficiently proven to be Truths by many Arguments, neither will they become loathsome to a Holy Mind, but aught to be entertained and meditate upon till we find motions suitable thereunto, wakened in our Hearts, and some Fruits in our practice answerable to them, which may evidence we do truly know and believe them, and the more clear such Truths are to a Gracious Sool, the sweeter they will grow, and the more delight will the Soul have to dwell upon them; Therefore doth Solomon, after he hath fully proven and cleared this Truth, and frequently asserted it, here again represent the same to his own Heart and others, Vanity of Vanities, etc.  
2. So prone are our Hearts to wander after Earthly Delights as our only Happiness, that even after they have been in some measure divorced from the same, there is great need often to view the Vanity of these things, as we desire to keep our Hearts alienat from them, and in love with that true sweetness which is to be had in Communion with God, while we are in this life, we are (like Children newly weaned) very ready to renew old acquaintance with the Breasts. Therefore doth Solomon after frequent Repeating of this Truth along this Treatise of Mortification, Repeat it here again in the close of it, that he may keep his Heart alienat from Idols, Vanity of Vanities, etc.  
3. When Ministers have sufficiently proven, illustrate and made use of the Truth proposed by them to be handled, it is no vain Repetition for them to represent the same Truth in the very Terms in which they did propose it at first, that by the Blessing of God upon their proofs, illustrations and uses of it, it may now at last have more hearty acceptance, and take deeper impression than could be expected at first: For so doth Solomon here Repeat the Truth he proposed in the entry of this Book, after he hath cleared, proven and made use of the same, Vanity of Vanities.  
4. When Men see Holiness in the Beauty of it, Sin in the hazard of it, and Death in the certainty and terror of it, they cannot but see the Vanity of Earthly Delights considered as the object of Man's Happiness, they cannot but see the emptiness and insufficiency of them in order to that end, seeing they distract the Heart from the Study of Holiness, and mar preparation for Death, and consequently Men that banish thoughts of Death, and neglect the study of Holiness cannot but be ravished with Earthly Delights, as the only substantial things worthy of their Heart, and to be sought as their chief good, for we may safely conceive Solomon here after many sweet Precepts concerning the study of Holiness, and lively Representations of Death to his own Heart, and others, to have gotten a new sight of the Vanity of things Earthly, and to invite others to pass sentence thereupon with him Vanity of Vanities, etc.  
5. A Man that hath a call to Preach the Truth of God, should esteem more of it, than of the most Honourable outward Relation or Title he can have beside, he should carry the thoughts of Gods calling and entrusting of him, along in his Heart, to make him confident of Furniture even to the end of his Employment, and people also should frequently remember the calling of sent Ministers, that the Truths delivered may have the greater weight as coming to them from God's Commissionat Officers. For, as Solomon took this for his first stile in the beginning of his Book, even while he was Reckoning out some others, so he mentions it alone in the close as his main encouragement, and that which should mainly gain respect to his Message, Vanity of Vanities saith the Preacher.  
6. When we have gone thorough many particular instances of these Earthly Delights wherein Men place their Happiness, and have attained to convincing proofs of the Vanity, and insufficiency of them for that end, we ought then to raise our Hearts to an assent to the truth of the general, that all of that sort are Vanity, and not leave room still to Satan, to keep our perverse Hearts in suspense and expectation that there may be some Earthly Delight which we have not yet seen, more worthy than the rest, and so keep us off all our time from seeking Happiness in that wherein it can only be found: For after Solomon hath confuted many particular instances of these things wherein Men ordinarily seek their Happiness, he now asserts the general, and holds out to all for their assent unto it, all is Vanity.   
Vr. 9 And moreover because the Preacher was wise, he still taught the People knowledge, yea he gave good heed, and sought out, and set in order many Proverbs. 
THe second article or Conclusion of this Book contains a Commendation of the purpose contained in it, and this hath three Branches: The first is from the Preacher himself, whose qualifications and pains are set forth in several particulars in this Verse. 1. He had a good stock of Wisdom both immediately infused. 1 King. 4.29. and by his extraordinary pains acquired Eccles. 1.13. 2. He did improve the same well for the Instruction of the Church in all ages, especially these under his charge, here called the People. 3. He was very assiduous and constant in this Work, he still taught, either by frequent Preaching, and Exhortation, as a public Officer of the Church (such as he was) should do, 2 Tim. 4.2. Or by putting other Ministers to their duty, and encouraging them in it, as a Religious King like him, should do 2 Chr 7.8.9. Or by writing Scripture as an extraordinary Prophet, in which respect (being Dead) he yet speaketh, and still teacheth the People Knowledge. 4. He rested not upon any measure he had received, but gave good heed, or as the word in the original is, he Weighed every thing in the Balance, and sought out, carefully more and more of the Knowledge of God, and of Man's duty, that he might edify the Church. 5. He did wisely order, and digest the purpose he delivered. 6. He condescended upon variety of matter suitable to many cases of the People. And 7. He contrived the same in such short and grave Sentences, here called Proverbs, as are apt to gain esteem, and have prevalence in the minds of Men, as the word rendered Proverbs signifies he set in order many Proverbs.  
Hence Learn. 1. Though the worth or qualifications of Instruments can add nothing to the Authority of the truth of God, which is of itself worthy of all Acceptation, who ever carry it, yet so ready are people to lay hold upon every thing that may but seem to be a ground of casting at Truth, that the Vessels that carry it, had need not only to be without spot and blemish, but also adorned with such accomplishments as may make them lovely to people, that so there may be no ground from them to cast at their Message: For here the Spirit of God finds it necessary to commend the Vessel that carried the Treasure in this Book to the Church, thereby to gain the more acceptance to it, And moreover because the Preacher was wife, he still caught, etc.  
2. As every Christian is bound humbly to avow the Graces and Gifts of God bestowed upon him, when the Glory of God, and the encouragement and edification of others require the same, so it is especially suitable for Ministers, when their Intention is Honest and sincere, namely to make Truth, not themselves only, in esteem. As they should be ready to declare themselves sensible of, and humble for their failings, when the same may Glorify God or edify others, so should they also be, to avow what Graces God hath given them, especially their qualifications for their calling, when the Lord hath born Testimony to the same by his Blessing upon their Labours; they must not so fear the suspicion of selfseeking, as always to conceal the Lords liberality toward them; but whensoever it may serve to make way for his Truth, they ought humbly to declare the same, as here this exemplary Preacher doth. And moreover because the Preacher was wise, he still taught etc.  
3. The greater measure of gifts especially of Knowledge and understanding of the matters of God, any Man have attained to, the more careful should he be to communicate the same for the good of others in his place and station, this being the end for which they are given. 1 Cor. 12.7. And the same being rewarded as if it were gain and advantage to God, Mat. 25.21. As likewise the Communication of our gifts being the way to make them grow Prov. 11.25. For, Solomon did therefore teach the people Knowledge because he was wise, and the words may be rendered the greater abundance of Wisdom he had, the more he taught the People Knowledge.  
4. Albeit Christ's Ministers cannot be alwise about the actual discharge of the duties of their Calling, yet ought they to be very assiduous and frequent therein, and in some sense still about their work, gathering variety of matter fit to be Communicate to the people Mat. 13.52. keeping their Hearts always in a right frame for the delivery of it, Prov. 16.23. And watching all opportunities for Communicating the same. 2 Tim. 4.2. And when they have not Ability or opportunity to teach, their practice, and carriage must still teach the people Knowledge 1 Tim. 4.12. For, so doth Solomon here set forth himself at the direction of the Spirit of God, as an example to all Preachers, because the Preacher was wise he still taught the People Knowledge.  
5. They that are most able to teach others, should still be Scholars themselves, not only diligent Hearers of other Preachers, that they may learn more, but accurate Searchers for all means and opportunities of profiting in Knowledge, there being still more Knowledge to be had Philip. 3.13. and success promised to the sincere Seeker Hos. 6: 3. For, though Solomon was Wise, and able to teach the People Knowledge, yet he was not so satisfied with his measure as to become Lazy, or give over farther pains for more, yea he gave good heed, and sought out, etc.  
6. We should neither rashly receive, nor vent any thing for Truth, till first we have weighed and pondered the same, in the Balance of the Sanctuary, by the exercise of sanctified Reason, comparing the same with the Scripture, considering what particular Truths are most fitting for the People we have to do with, and what are the fittest Opportunities of delivering the same: For so did Solomon, He gave good heed, the Word signifies to weigh in a Balance, and he sought out, which signifies very accurately and carefully to search: And both may be referred either to what he himself received from others, or to what he gave out to others.  
7. Even these of the Lords Servants who were immediately furnished with Gifts for their Employment, and infallibly assisted in the exercise of them, were not exemed from ordinary pains and diligence, to clear themselves more and more concerning the Truths revealed to them, and to find out the fittest way and season, of delivering these Truths to the People, see 1 Pet. 1.10 How then should ordinary Ministers of meanner Parts and Gifts stretch their Abilities to the outmost, and improve much of their time in Prayer and Reading, for increase of their Gifts, and fitness for the exercise of them, seeing such a Man as Solomon, was thus exercised? He gave good heed, and sought out, and set in order. etc.  
8. There is no form of speech that can be imagined prevalent with Reasonable Creatures, but the Lord hath condescended upon it in his word, where we find Songs, and Lamentations, plain Language, and Parables, large insisting upon one purpose, and Proverbs, which are short Sentences cleared by similitudes, and so apt to prevail, and have Dominion (as the word Proverb signifies) in the minds of Men, he set in order many Proverbs.  
9 As the cases of the Lords People are various, Difficulties, Duties, Temptations, and Consolations, Many; so the Lords Word is fitted for them all, it is divided in many parcels, and every one that handles it, should labour to Enrich himself with much of it, that he may bring forth variety of it to People according to their need: For, so did Solomon, he gave good heed and sought out, and set in order many Proverbs.  
10. There is a sweet order and wise disposal of the Truths set down in Scripture, though we seldom see it, by reason of our Darkness, and therefore Christ's Ministers should digest and put in order the Truths they deliver to his people: He first Humbles, and then Comforts, He first gives Faith and then Holiness, and (which is suitable to the order of Doctrine in this Book) first weans men's Hearts from Earthly Delights, before they can be set upon Heavenly: For though Men do least apprehend a Method in Solomon's Writtings of any other in Scripture, yet here the Spirit of God tells us that there is an order in them, He sought out and set in order many Proverbs.   
Ver. 10. The Preacher sought to find out acceptable words, and that which was written was upright, even words of Truth. 
THe second Branch of the commendation of the Doctrine is taken from the qualities of it, and these are three: First, That what he had studied was acceptable Words, or as the original bears, Words of desire, that is, purpose worthy of Acceptation, fit to gain the desires and Delights of Men, and to take them wholly up in studying to believe and obey them, and this he sets forth as intended by him in all his great diligence.  
Secondly, That what he had Written was upright, or as the word signifies, Approven, namely of God, or straight and consonant to his mind, and able to make straight in Heart and practice, all that get Grace to understand and believe it, see Prov. 8.8. And this he sets down as the success of his diligent study mentioned in the former Branch.  
Thirdly, That what ever he had affirmed of the vanity of Earthly Delights, and the worth of Holiness in order to a Man's Happiness, was Truth, or firm and worthy to be rested on; In sum, the pupose of this Book is fitted powerfully to work upon the affections, being Acceptable Words; Wisely to regulat the practice being Upright or straight words, and solidly to inform the Judgement, being Words of Truth.  
Hence Learn. 1. Though it be a detestable thing in a Minister to study to please the corrupt and Sinful Humours of Men by concealing necessary Truths, or venting any thing contrary to Truth Gal. 1.10. by extenuating men's Sins, or speaking Peace, and Comfort to them in their evil ways Ezek. 13.18. yet it is very lawful for him to study such a strain and Method in delivering Truth, and such a timeing thereof, as may be most pleasing to his Hearers for their good to Edification Rom. 15.2 And most powerful with them to disengage them from their Idols, and engage them to Christ, and the study of Holiness: For this was Solomon's study, worthy to be imitate by all faithful Ministers, The Preacher sought to find out Acceptable words.  
2. Although the most part of Men loathe the truth of God, as if it were unworthy to have their Spirits and time spent upon it, and do delight more in Fables, than in most necessary Truths 2 Tim. 4.3, 4. yet is the Truth of itself worthy of all Acceptation, and when the Beauty and worth of it is seen, in order to the Souls true Peace and Happiness, it cannot but draw the desires and delights of Men, in so far as they are renewed to embrace and practise it: Therefore is the purpose of this Book here called Acceptable Words.  
3. They are not rash, Indigested, and extemporary discourses that usually are Blest to gain acceptance, and to draw the delights and desires of them that are truly Wise, toward them, but rather such as are Digested, and accurately sought out by pains in Prayer, Meditation, and other Means appointed of God. It must be Satan who suggests Prejudices to men's minds against Truth, because it is Studied and Elaborat: For thus Solomon commends the purpose of this Book, that he sought to find out, (which signifies great Study) acceptable Words.  
4. However many of the Truths of God appear unreasonable to unreasonable Men Ezek. 18.25. such as all Unbelievers are 2 Thes. 3.2. yet nothing is held forth in Scripture, nor can be drawn from it by a right consequence, but what is Upright, Straight, and consonant to the mind of God, the Rule of all Reason and Equity, and which being understood and believed, tends to make Men straight in Heart and practice Psal. 119.9. sincere and without dissimulation toward God and Man, as the word here translated Upright signifies, and directeth them in the Straight way to their own Happiness 2 Tim. 3.17. For, saith he that which was written was Upright.  
5. Nothing but what is Upright, or clearly consonant to the mind of God, should be acceptable to any, so that before Men suffer themselves to be taken with what is held forth as Truth, they should try as the Noble Bereans did, whether the same be Upright or not: For having said, he sought to find out acceptable Words, and speaking of his success as suitable and satisfactory to his desires, he saith that which was written was Upright.  
6. Where God gives a sincere desire to seek out that which may be for his Glory, and the Edification of others, and to give diligence for that effect, he doth also bless the means with some success, though not always in reference to others profiting, yet in reference to the Instruments pains and attaining to the Knowledge of his mind, for though Solomon doth not say, that having sought to find out Acceptable Words, he did find Words that were Acceptable, yet he can say, that which was Written was Upright; and that was a sufficient reward to him.  
7. The word of the Lord will not deceive or disappoint any that receive it, they will find Threaten to be Truth, and verified upon themselves, who fly not from the Wrath threatened; and whosoever embrace promises, will find at last the accomplishment of them, and till the word be looked upon as such, it can never be received, nor Acceptable, as it ought to be: For this is a part of the Commendation of it, that it was even words of Truth.   
Ver. 11. The word of the Wise are as Goads, and as Nails fastened by the Masters of Assemblies, which are given from one Shepherd. 
IN the third place he commends the Truth from the efficacy and Authority thereof; and this Branch of the commendation he doth not apply as before to the purpose contained in this Book only, but to the Truth in general, delivered by any whom God sends and qualifies for that end: The expressions seems to be borrowed from Shepherds who make use of Goads to drive up the dull and sluggish Beasts of their flock, and of Nails for fixing their folds wherein they assemble their Flocks and all this they do at the direction of the chief Shepherd, or owner of the Flock.  
Under which Metaphor is held forth, First, A twofold effect of the Truth of God. 1. That it is quick and powerful to incite Men to their Duty, and shake off their Laziness, which Resembles the use of the Goad. 2. That it serves to fix, confirm and establish Men in the ways of the Lord, and so to prevent their inconstancy, resembled by the use of the Nails.  
Next, There is a description of the Dispenser's or Preachers of this word, they are called the Masters of Assemblies, or Collections as the word is, not as if they had any Magisterial or Lordly Power and Authority over the Lord's People assembled, to enjoin any thing of their own, but because they preside in public Worship, and direct the Lords People how to manage it aright.  
Thirdly, There is held forth the Authority of the Truth, as being given from Christ, as also the Authority and Subordination of all the Preachers thereof to him, for these words which are given etc. may be referred both to the words of the Wise which have the forementioned effects, and to the Masters of Assemblies, both these being given from One Shepherd, the Lord Jesus Christ, who was frequently made known to the Church of old by that stile Ezek. 34.23. and 37.24. Isai. 40.11. and who only hath power to make Laws, and appoint Officers in the Church Isai. 33.22.  
Hence Learn. 1. These Ministers who do sincerely aim at the edification of the Lords people, and success of his Truth among them, will not only commend the Truth as delivered by themselves, but they will also commend it, as it is delivered by all others who are sent and qualified for that end, it will be their pleasure to see the Truth successful and efficacious in the hands of any faithful Minister, and they ought to express the same to the people, lest in commending that Truth only which themselves Preach, they may seem to be seeking their own esteem, and undervaluing others, and so may prejudge the Truth: Therefore doth Solomon here, no less highly commend the Truth delivered by any that are truly Wise, than he did commend it before as delivered by himself in this Book, and others of his Writing, the words of the Wise are as Goads.  
2. As every Man naturally hath beside his impotency for what is good, much Slowness, Backwardness, and Unwillingness to draw in Christ's Yoke, to put forth the power he hath in his duty, and to call for that which God is ready to give him; So the Word of the Lord faithfully Preached, and accompanied with his Blessing, will give Men no ease in their security, and neglect of necessary duties, but will be still Goading them thereunto, by serious Exhortations, and Obtestations though they should spurn against their Teachers, by severe Threaten if they continue Lazy and negligent, it will leave wounds in their Consciences. Act. 2.37. It will divide between the Joints and Marrow, that they may be forced to fly to Christ the good Samaritan, that He may pour Oil in their Wounds; and by solid refutation of their errors and mistakes, it will cut them sharply Tit. 1 13. For this efficacy of the word faithfully Preached, and accompanied with the powerful Blessing of the chief Shepherd, is here set forth under this similitude, the Words of the Wise, are as Goads.  
3. When People are engaged to Christ, and in some measure established in the Truth, and at their Duty, they are prone to make defection therefrom: And therefore the Word serves to fasten them to Him, to confirm them in the Truth and in their Duty, to unite them among themselves by Love, that they may not be henceforth Children tossed to and fro with every wind of Doctrine, distracted from Christ by their Idols, or rend one from another, by Schisms and Divisions: And consequently Christ's Ministers should not slightly pass the pressing of their Duty, but by earnest pressing of the Truth, and frequent inculcating of their Duty by Scripture Arguments and Motives, should drive home the same, as a Nail in a sure place, that so what they deliver may be as Nails fastened.  
4. As the Lord hath appointed that there should be Meeting-places for his People to Assemble themselves together in, for upholding his visible Glory before the World, the mutual upstirring of his people in his service, and that the same Word and Ordinance may do good to many at once, from which Assemblies none of his people ought to withdraw themselves Heb. 10.25. So his pubick Ministers ought to be the principal Actors in the Worship performed there, they ought to see that these Assemblies be frequented, that order and decency be kept in them, that the Worship be rightly managed, and all things done in the House of God, according to his own command, in which respects Ministers are here called the Masters of Assemblies.  
5. Jesus Christ is the only One (or chief) Shepherd of the Flock, who alone hath power to persuade, and lead the same in the paths of Righteousness, by the still running Waters Psal. 23.2.3. who will deal tenderly with the weak Lambs, and the Sick of the Flock Isai. 40.11. and who only hath laid down his Life, for His Sheep, for He is here called that One Shepherd.  
6. Then only the Truth hath the forementioned effects when Christ is the Dispenser of it, by the Power of His own Spirit conveying it thorough His sent Ministers to His People, and therefore none should take upon them, publicly to deliver the Truth, but they who are given to the Church from Him: Truth should be both delivered and received, as that which is given from him, Ministers should beware of delivering any thing but what they are sure they have received from Him, and people should try both whom and what they hear, for both of the persons and of the words which have the forenamed effects, this last Clause may be understood, which are given from one Shepherd.   
Ver. 12. And farther by these, my Son, be admonished: of making many Books there is no end; and much study is a weariness of the Flesh. 
THe third Article of the Conclusion of this Book contains an Exhortation to the right use making of the whole, as sufficient to admonish Men of their Danger and Duty, wherein all other Writings come short; and in pressing this, he doth First, Take up every Hearer under that very warm and loving Relation of a Son, that so he may gain the better acceptance to his Message.  
Next, He shows the principal use to be made of the things he had Written, and not of these only, but of all the Words of the Wise commended in the former verse, that is of every message of any sent Minister of Christ, to wit, that by these Men should be admonished, the word signifies to be Enlightened, that is informed, and consequently (according to the sense of our Translation) made Cautious and wary that they mistake not in so great a matter as this, the discovery of the nearest way to their true Happiness.  
Thirdly, He presseth this by two Reasons. The 1. Is in these words, for in making many Books there is no end, which cannot be understood of the Writing of many Books like this in hand, to wit Books of Scripture, seeing after Solomon's time there behoved to be many Books of this sort made, for so he should seem to have condemned the Writing of more Scripture, and likewise there is an end put to the making of Books of that sort, by closing these Books with a Curse upon any that should add to them Rev. 22, 18. but the meaning is, that if Men do not satisfy themselves with that light, and these admonitions which are held out in this Book, and other Scriptures, they will become vain in their Imaginations, and every Man will fancy a new and nearer way to Happiness than another, and out of his boundless desire of vain Glory, will make no end of his Enquiry, but will spend the best of his time and strength to vent his own Notions, and commend his vain Imaginations about the way to true Happiness, and to confute others (as it is clear natural Men of the most refined Wits have done in many written Volumes) and consequently it is clear he doth not condemn the Writing or study of other Books beside the Scripture, providing they be Consonant thereunto, but only of such as oppose the Scripture, in so far as they pretend to point out a way to Happiness contrary to what is held out therein, by the study whereof men's Souls can never have true rest nor quietness, till they close with such Truths as are held forth in this Book, which are as Nails fastened by the Masters of Assemblies, fixing and establishing the Hearts of those that receive them, concerning this main Querie, where their true Happiness is to be had. 2. The second reason is, that much study is a weariness to the Flesh, he speaks of every Study opposite to the Study of the Truth formerly commended, and the meaning is, that he who will apply himself to any other Study for attaining to true Happiness, may well weary his Flesh, he shall do no more good to himself, he shall bring no true profit, or satisfaction to his Soul, and therefore it is the part of every Child of Wisdom, to apply himself to the making use of these Truths formerly commended.  
Hence Learn. 1. When Ministers have held forth Light, and given warning to People concerning their Duty and Danger, they must be very earnest with them, to admit and make use of the same, and must not think themselves sufficiently exonered to have held forth Light, and given warning to people, unless they do their outmost to prevail with them to make use thereof: For so doth Solomon here, after clear Light held forth concerning men's Duty, and warning given of their Hazard in case they neglect it, he is most serious with them to make use of his pains, farther by these, my Son, be admonished, or enlighened.  
2. This is the perfection of Scripture above all other Writings in the World, that every part of it which hath been by any Penman delivered to the Church, doth contain a perfect rule of Faith and Manners, so that no other Writtings beside, or contrary to it, are necessary for supplying the defects of it: For Solomon here supposes that what he and others of the Lords Servants who lived before and in his time had Written (though then there was but a small part of Holy Scripture delivered to the Church) was sufficient to Admonish Men of their Duty, and Hazard, in order to their true Happiness, while he saith by these, my Son, be admonished.  
3. In the Study of the Scripture Men should not aim at their Comfort only, but mainly that they may receive clear Information and warning of their Sin and Hazard, the true remedy thereof, and the way to attain to it: For this is one main use to be made of this Book, and consequently of the rest of Scripture, by these be Admonished.  
4. Though some of the Hearers of the Gospel be strong Men in comparison of others who are but Babes 1 Job. 2.13.14. yet all of them should come as Children to hear the Lords Mind with meekness and submission to the Reproofs and warnings of the Word, with Love to their Teachers, desiring the sincere Milk of the Word from them: And Ministers should put on Bowels of Fatherly affection toward the people with whom they deal: Therefore doth Solomon here, speak to every Hearer as a Son, by these, my Son, he Admonished.  
5. Men are naturally so transported with a desire of Vain Glory, especially that which they affect to have by their Wisdom Joh. 11.12. that while they have time or strength, they will never make an end of seeking out many Inventions▪ whereby to attain to their imaginary Happiness, after they have Writren one Book to show themselves Wise in the discovery of the way to Happiness, they will still begin another: And yet so empty are all the Creatures, and courses that natural Men can take about them, that till men betake themselves to that new and living way to Happiness which the Scripture reveals, they will meet with nothing but endless Labour and continual disappointment, without any true settling or quietness to their minds: For Solomon speaking of their Writtings who mistake the Scriptures way to Happiness saith, of making many Books there is no end.  
6. Though the Study of saving knowledge may prove wearisome to the Flesh, partly by Reason of our Dulness, and unacquaintance with the grounds of consolation, and confidence of success; and partly because the Lord will have the wearying of the Flesh in that Study, a mean to promove mortification, and to divert the Heart from sinful delights, yet that study is sweet of itself, and is the very rest and refreshment of the Soul, yea it is Health to the Spirit, and Marrow to the Bones, and in comparison of it all other Studies are spending and wearisome even to the Flesh: For, this study must be rest and sweetness, seeing it is of other Studies only that Solomon affirms this, much Study is a weariness to the Flesh.   
Ver. 13. Let us hear the Conclusion of the whole matter, fear God, and keep his Commandments, for this is the whole duty of man. 
HEre is the last Article of the Conclusion of this Book, containing the sum of Solomon's Scope in the whole, especially in these directions which he had given for attaining to true Happiness. And this sum he doth first press upon his own Heart, and the Hearts of all others, and so Labours to fasten it as a Nail there, and as that which the whole purpose of this Book aims at.  
Secondly, He Branches out this sum in two exhortations, The first is, to the Fear of God, which sometimes in Scripture is put for the Whole Worship and Service of God, Isai. 29.13. but being here distinguished from the keeping of the Commandments, which comprehends all the Worship of God, it is to be understood of that inward Filial reverence and awe of God, which the Lord hath promised in the Covenant of Grace to put in the Hearts of his People, whereby out of a believing consideration of the greatness and sovereignty of God Jer. 10.6.7. his goodness to them in Christ Hos. 3.5. especially his proneness to pardon their failings Ps. 130.4. they do departed from what they know offensive to their Father Prov. 16.6. and aim at what is well pleasing in his sight Philip. 2.12. in humble confidence making use of Christ's Merits to cover their Imperfections, and make them acceptable to God Psal. 5.7. The Second Exhortation is to the keeping of his Commandments, whereby is not meant a legal perfect obedience, which Solomon knew to be impossible, he being so well acquainted with Original Corruption Eccles. 7.20.29 but a sincere and constant aim at conformity to the will of God, without exception of any of his Commands, and that because they are his.  
And Thirdly, He presseth this Study by two Arguments, The First is, in this verse, that this is the whole duty of man, or as the Words are in the original, this is the whole of Man, to wit his main task, or a compend of all that God requireth and worketh in his own, and wherewith they should be wholly taken up all their Life-time, as they desire to be truly happy here and hereafter.  
Hence Learn. 1. It is necessary for Christ's Ministers that they have some certain Scope relating to the practice of the Lords people, at which they should aim in all that they deliver unto them, and in the close of any discourse or part of their pains, they should labour to leave some impression thereof as a Nail fastened in their Hearts: For so doth Solomon here sum up his Scope in this Book, and labour to fix the same in the Hearts of all men, let us hear the Conclusion of the whole matter.  
2. Whatever duty Ministers press upon people in order to their peace and Happiness, they should imprint the same upon their own Hearts, and become Learners of these Lessons they hold out to others, not binding heavy Burdens upon men's Backs which they touch not with one of their Fingers: For Solomon here makes himself a Hearer and Learner of his own Doctrine, while he saith Let us hear the Conclusion of the whole matter, fear God, etc.  
3. No Man will ever be such a proficient in the Study of the fear and obedience of the Lord, as that he will not need to Learn more, and to advance in that study: For, Solomon was now near the close of his days, and at a good degree of perfection in that study, and yet he incites himself, and those who are farthest advanced, to greater progress herein, fear God and keep his Commandments.  
4. They that would see good Days and live in the Light of the Lords Countenance, must Learn to be in his fear all the day long, entertaining the Faith of his Greatness and Goodness, that so they may be kept from these things which impede their fellowship with him, in which their felicity consists: For, while he sums up his directions for attaining to true Happiness, which he had proven impossible to be found in things Earthly, and only to be had in fellowship with God reconciled in Christ, he gives this for one principal part of that sum fear God.  
5. Man's true Happiness is only to be found in keeping of the Commands of God, he cannot expect a sweet meeting with God, Isai. 64.5 nor the comfortable manifestations of his Love Joh. 14.21.23. but in that way, for this is the other part of the sum of his directions for attaining to true Happiness which consists in Communion with God, keep his Commandments.  
6. The fear of the Lord is the root and principle of all right obedience to him, without which Men cannot act or move acceptably in any commanded duty: Therefore he presseth the Study of the fear of God in order to acceptable obedience, Fear God and keep his Commandments.  
7. Where the fear of God is in the Heart, there will be also a care of keeping his Commands manifested in the practice, and that fear will evidence itself by some endeavour after a suitable walking to his Commands: For the keeping of the Commandments here pressed, may be looked on as the evidence and fruit of the fear of God, Fear God, and keep his Commandments.  
8. However Men that seek their Happiness in this Earth do look upon the Study of the fear and obedience of the Lord, as no part of their business in order to the attaining of their fancied Happiness, but rather an impediment in the way to it Mal. 3.14. yet this same Blessed Study is the great end for which man was made, the only study that is worthy to have his Spirit wholly Exercised about it, so as all his other Studies ought to be subordinat to this: And the consideration hereof should be a strong motive to put him to it, as is imported in this Reason; For this is the whole duty of man.   
Ver. Last, For God shall bring every work into Judgement, with every secret thing whether it be good, or whether it be evil. 
THe last Reason whereby he presseth this blessed Study of living in the fear and obedience of the Lord is taken from the certainty and exactness of the last Judgement, at which time, both men's more open and visible actions, and their more secret plots, and closest contrivances, of what sort soever whether good or bad, shall be brought forth, to receive sentence, Reward, or punishment according to their nature: And therefore they that desire to be truly happy here and hereafter, would leave off the pursuit of Earthly Vanities and sinful delights, and apply themselves to this Study, to fear God and keep his Commandments, which is the whole duty of Man.  
Hence Learn. 1. The best of God's Children may have their Hearts sometimes so hardened, and so averse from his fear, and the duties of new obedience, that they had need to have that dreadful day of Judgement represented to them, as one of the Goads formerly mentioned, to keep their Hearts in awe, and to excite them to their Duty: For this Reason is held out as useful to be considered by all that desire to be truly happy, and as that whereby Solomon pressed upon his own Heart the study of living in the fear and obedience of the Lord: For God will bring every work into Judgement, etc.  
2. So exact will the last Judgement be, that no action or purpose of Men shall escape the Cognisance and Sentence of the Judge in that day, their public Sins shall then be published to all, and their secret Sins, even these of their Hearts, which they have gotten altogether hid from the Eyes of the World, and which they studied along their Life to hid them from their own Consciences, by neglecting to search them out, and Mourn for them, shall then be laid open; the consideration whereof, should deter Men from secret Sins: For (saith he) God will bring every work into Judgement with every secret thing.  
3. Although the best actions of the Godly considered in themselves, cannot abide the Trial of God's Judgement Psal. 143.2. by reason of the sinful mixture which is in them, Isai. 64.6. And so they shall not come into Judgement or Condemnation Rom. 8.1. yet as they are perfumed with Christ's merits, and made perfect by him, in whom Believers are complete Col. 2.10. they shall be brought forth to Judgement to receive the reward of Grace which the righteous Judge shall give in that Day: For (saith he) every work shall come into Judgement, whether i● be good etc.  
4. All the evil actions of Men which they now refuse to look upon, that they might Mourn, and make use of the Blood of Christ for cleansing of them, shall in that great day be set in the light of their Countenance, and made patent for their shame and terror before Men and Angels, that they may receive for them deserved Wrath to the outmost: This should be considered by Men when they are tempted to Sin, and by secure impenitent Slighters of their former Wickedness; For, God will bring every Work into Judgement, whether it be good, or whether it be evil.  
5. That last solemn action of the last Judgement, which will be in a manner between Time and Eternity, deserves men's most frequent and serious cnsideration, without which Men will never get their Hearts alienat from pursuing perishing Vanities, and Sinful Delights as their chief good, nor engaged to the study of true Piety: For as both the Old and New Testament closeth with representing to men's Thoughts the last Judgement, and many particular Books of Scripture, so doth this Divine Preacher close his Book with it, as that which should be much in the thoughts of the Lords People, who should live so as they may daily desire to see this day, When God will bring every Work into Judgement, with every secret thing, whether is be good, or whether it be evil. Even so come Lord Jesus.    
FINIS.   

Books to be Sold by George Mosman at his Shop in the Parliament Closs.  

THE true History of the Church of Scotland from the beginning of the Reformation unto the end of the Reign of K. James VI By Mr. David Ca●derwood Fol:  
The Decisions of the Lords of Council and Session in the most important cases debated before them, from July 1671, to July 1681. by my Lord Stair, Fol:  
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The Fearful Relations of Francis Spira, anno. 1548. And of the Second Spira being a Fearful Example of an Atheist, who had Apostatised from the Christian Religion, and Died in Dispair at Westminster, Decem. 8. 1692.  
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