mh_parser/vol_split/21 - Ecclesiastes/Chapter 7.xml

<div2 id="Ec.viii" n="viii" next="Ec.ix" prev="Ec.vii" progress="92.26%" title="Chapter VII">
<h2 id="Ec.viii-p0.1">E C C L E S I A S T E S</h2>
<h3 id="Ec.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="Ec.viii-p1">Solomon had given many proofs and instances of the
vanity of this world and the things of it; now, in this chapter, I.
He recommends to us some good means proper to be used for the
redress of these grievances and the arming of ourselves against the
mischief we are in danger of from them, that we may make the best
of the bad, as 1. Care of our reputation, <scripRef id="Ec.viii-p1.1" osisRef="Bible:Eccl.7.1" parsed="|Eccl|7|1|0|0" passage="Ec 7:1">ver. 1</scripRef>. 2. Seriousness, <scripRef id="Ec.viii-p1.2" osisRef="Bible:Eccl.7.2-Eccl.7.6" parsed="|Eccl|7|2|7|6" passage="Ec 7:2-6">ver. 2-6</scripRef>. 3. Calmness of spirit, <scripRef id="Ec.viii-p1.3" osisRef="Bible:Eccl.7.7-Eccl.7.10" parsed="|Eccl|7|7|7|10" passage="Ec 7:7-10">ver. 7-10</scripRef>. 4. Prudence in the
management of all our affairs, <scripRef id="Ec.viii-p1.4" osisRef="Bible:Eccl.7.11-Eccl.7.12" parsed="|Eccl|7|11|7|12" passage="Ec 7:11,12">ver.
11, 12</scripRef>. 5. Submission to the will of God in all events,
accommodating ourselves to every condition, <scripRef id="Ec.viii-p1.5" osisRef="Bible:Eccl.7.13-Eccl.7.15" parsed="|Eccl|7|13|7|15" passage="Ec 7:13-15">ver. 13-15</scripRef>. 6. A conscientious avoiding of
all dangerous extremes, <scripRef id="Ec.viii-p1.6" osisRef="Bible:Eccl.7.16-Eccl.7.18" parsed="|Eccl|7|16|7|18" passage="Ec 7:16-18">ver.
16-18</scripRef>. 7. Mildness and tenderness towards those that
have been injurious to us, <scripRef id="Ec.viii-p1.7" osisRef="Bible:Eccl.7.19-Eccl.7.22" parsed="|Eccl|7|19|7|22" passage="Ec 7:19-22">ver.
19-22</scripRef>. In short, the best way to save ourselves from the
vexation which the vanity of the world creates us is to keep our
temper and to maintain a strict government of our passions. II. He
laments his own iniquity, as that which was more vexatious than any
of these vanities, that mystery of iniquity, the having of many
wives, by which he was drawn away from God and his duty, <scripRef id="Ec.viii-p1.8" osisRef="Bible:Eccl.7.23-Eccl.7.29" parsed="|Eccl|7|23|7|29" passage="Ec 7:23-29">ver. 23-29</scripRef>.</p>
<scripCom id="Ec.viii-p1.9" osisRef="Bible:Eccl.7" parsed="|Eccl|7|0|0|0" passage="Ec 7" type="Commentary"/>
<scripCom id="Ec.viii-p1.10" osisRef="Bible:Eccl.7.1-Eccl.7.6" parsed="|Eccl|7|1|7|6" passage="Ec 7:1-6" type="Commentary"/><div class="Commentary" id="Bible:Eccl.7.1-Eccl.7.6">
<h4 id="Ec.viii-p1.11">The Value of a Good Name.</h4>
<p class="passage" id="Ec.viii-p2">1 A good name <i>is</i> better than precious
ointment; and the day of death than the day of one's birth.  
2 <i>It is</i> better to go to the house of mourning, than to go to
the house of feasting: for that <i>is</i> the end of all men; and
the living will lay <i>it</i> to his heart.   3 Sorrow
<i>is</i> better than laughter: for by the sadness of the
countenance the heart is made better.   4 The heart of the
wise <i>is</i> in the house of mourning; but the heart of fools
<i>is</i> in the house of mirth.   5 <i>It is</i> 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
<i>is</i> the laughter of the fool: this also <i>is</i> vanity.</p>
<p class="indent" id="Ec.viii-p3">In these verses Solomon lays down some
great truths which seem paradoxes to the unthinking part, that is,
the far greatest part, of mankind.</p>
<p class="indent" id="Ec.viii-p4">I. That the honour of virtue is really more
valuable and desirable than all the wealth and pleasure in this
world (<scripRef id="Ec.viii-p4.1" osisRef="Bible:Eccl.7.1" parsed="|Eccl|7|1|0|0" passage="Ec 7:1"><i>v.</i> 1</scripRef>): <i>A
good name is before good ointment</i> (so it may be read); it is
preferable to it, and will be rather chosen by all that are wise.
<i>Good ointment</i> is here put for all the profits of the earth
(among the products of which oil was reckoned one of the most
valuable), for all the delights of sense (for <i>ointment and
perfume</i> which <i>rejoice the heart,</i> and it is called <i>the
oil of gladness</i>), nay, and for the highest titles of honour
with which men are dignified, for kings are anointed. <i>A good
name is</i> better <i>than</i> all <i>riches</i> (<scripRef id="Ec.viii-p4.2" osisRef="Bible:Prov.21.1" parsed="|Prov|21|1|0|0" passage="Pr 21:1">Prov. xxi. 1</scripRef>), that is, a name for
wisdom and goodness with those that are wise and good—<i>the
memory of the just;</i> this is a good that will bring a more
grateful pleasure to the mind, will give a man a larger opportunity
of usefulness, and will go further, and last longer, than the most
<i>precious box of ointment;</i> for Christ paid Mary for her
ointment with a <i>good name,</i> a name in the gospels (<scripRef id="Ec.viii-p4.3" osisRef="Bible:Matt.26.13" parsed="|Matt|26|13|0|0" passage="Mt 26:13">Matt. xxvi. 13</scripRef>), and we are sure he
always pays with advantage.</p>
<p class="indent" id="Ec.viii-p5">II. That, all things considered, our going
out of the world is a great kindness to us than our coming into the
world was: <i>The day of death</i> is preferable to the
<i>birth-day;</i> though, as to others, there was joy <i>when a
child was born into the world,</i> and where there is death there
is lamentation, yet, as to ourselves, if we have lived so as to
merit a <i>good name, the day of our death,</i> which will put a
period to our cares, and toils, and sorrows, and remove us to rest,
and joy, and eternal satisfaction, <i>is better than the day of our
birth,</i> which ushered us into a world of so much sin and
trouble, vanity and vexation. We were born to uncertainty, but a
good man does not die at uncertainty. <i>The day of our birth</i>
clogged our souls with the burden of the flesh, but <i>the day of
our death</i> will set them at liberty from that burden.</p>
<p class="indent" id="Ec.viii-p6">III. That it will do us more good to go to
a funeral than to go to a festival (<scripRef id="Ec.viii-p6.1" osisRef="Bible:Eccl.7.2" parsed="|Eccl|7|2|0|0" passage="Ec 7:2"><i>v.</i> 2</scripRef>): <i>It is better to go to the
house of mourning,</i> and there <i>weep with those that weep, than
to go to the house of feasting,</i> to a wedding, or a wake, there
to <i>rejoice with those that do rejoice.</i> It will do us more
good, and make better impressions upon us. We may lawfully go to
both, as there is occasion. Our Saviour both feasted at the wedding
of his friend in Cana and wept at the grave of his friend in
Bethany; and we may possibly glorify God, and do good, and get
good, in the house of feasting; but, considering how apt we are to
be vain and frothy, proud and secure, and indulgent of the flesh,
<i>it is better</i> for us <i>to go to the house of mourning,</i>
not to see the pomp of the funeral, but to share in the sorrow of
it, and to learn good lessons, both from the dead, who is going
thence to his long home, and from the mourners, who go about the
streets.</p>
<p class="indent" id="Ec.viii-p7">1. The uses to be gathered from <i>the
house of mourning</i> are, (1.) By way of information: <i>That is
the end of all men.</i> It <i>is the end of man</i> as to this
world, a final period to his state here; he shall return no more to
his house. It <i>is the end of all men;</i> all <i>have sinned</i>
and therefore <i>death passes upon all.</i> We must thus be left by
our friends, as the mourners are, and thus leave, as the dead do.
What is the lot of others will be ours; the cup is going round, and
it will come to our turn to pledge it shortly. (2.) By way of
admonition: <i>The living will lay it to his heart.</i> Will they?
It were well if they would. Those that are spiritually alive
<i>will lay it to heart,</i> and, as for all the survivors, one
would think they should; it is their own fault if they do not, for
nothing is more easy and natural than by the death of others to be
put in mind of our own. Some perhaps <i>will lay that to heart,</i>
and <i>consider their latter end,</i> who would not lay a good
sermon to heart.</p>
<p class="indent" id="Ec.viii-p8">2. For the further proof of this (<scripRef id="Ec.viii-p8.1" osisRef="Bible:Eccl.7.4" parsed="|Eccl|7|4|0|0" passage="Ec 7:4"><i>v.</i> 4</scripRef>) he makes it the character,
(1.) Of a wise man that his <i>heart is in the house of
mourning;</i> he is much conversant with mournful subjects, and
this is both an evidence and a furtherance of his wisdom. <i>The
house of mourning</i> is the wise man's school, where he has
learned many a good lesson, and there, where he is serious, he is
in his element. When he <i>is in the house of mourning</i> his
<i>heart</i> is there to improve the spectacles of mortality that
are presented to him; nay, when he is in <i>the house of
feasting,</i> his <i>heart is in the house of mourning,</i> by way
of sympathy with those that are in sorrow. (2.) It is the character
of a fool that his <i>heart is in the house of mirth;</i> his heart
is all upon it to be merry and jovial; his whole delight is in
sport and gaiety, in merry stories, merry songs, and merry company,
merry days and merry nights. If he be at any time in <i>the house
of mourning,</i> he is under a restraint; his heart at the same
time <i>is in the house of mirth;</i> this is his folly, and helps
to make him more and more foolish.</p>
<p class="indent" id="Ec.viii-p9">IV. That gravity and seriousness better
become us, and are better for us, than mirth and jollity, <scripRef id="Ec.viii-p9.1" osisRef="Bible:Eccl.7.3" parsed="|Eccl|7|3|0|0" passage="Ec 7:3"><i>v.</i> 3</scripRef>. The common proverb says,
"An ounce of mirth is worth a pound of sorrow;" but the preacher
teaches us a contrary lesson: <i>Sorrow is better than
laughter,</i> more agreeable to our present state, where we are
daily sinning and suffering ourselves, more or less, and daily
seeing the sins and sufferings of others. While we are in a vale of
tears, we should conform to the temper of the climate. It is also
more for our advantage; <i>for, by the sadness</i> that appears in
<i>the countenance, the heart is</i> often <i>made better.</i>
Note, 1. That is best for us which is best for our souls, by which
<i>the heart is made better,</i> though it be unpleasing to sense.
2. Sadness is often a happy means of seriousness, and that
affliction which is impairing to the health, estate, and family,
may be improving to the mind, and make such impressions upon that
as may alter its temper very much for the better, may make it
humble and meek, loose from the world, penitent for sin, and
careful of duty. <i>Vexatio dat intellectum—Vexation sharpens the
intellect. Periissem nisi periissem—I should have perished if I
had not been made wretched.</i> It will follow, on the contrary,
that by the mirth and frolicsomeness of the countenance the heart
is made worse, more vain, carnal, sensual, and secure, more in love
with the world and more estranged from God and spiritual things
(<scripRef id="Ec.viii-p9.2" osisRef="Bible:Job.21.12 Bible:Job.21.14" parsed="|Job|21|12|0|0;|Job|21|14|0|0" passage="Job 21:12,14">Job xxi. 12, 14</scripRef>), till
it become utterly unconcerned in <i>the afflictions of Joseph,</i>
as those <scripRef id="Ec.viii-p9.3" osisRef="Bible:Amos.6.5-Amos.6.6" parsed="|Amos|6|5|6|6" passage="Am 6:5,6">Amos vi. 5, 6</scripRef>, and
<i>the king and Haman,</i> <scripRef id="Ec.viii-p9.4" osisRef="Bible:Esth.3.15" parsed="|Esth|3|15|0|0" passage="Es 3:15">Esth. iii.
15</scripRef>.</p>
<p class="indent" id="Ec.viii-p10">V. That it is much better for us to have
our corruptions mortified by the <i>rebuke of the wise</i> than to
have them gratified by <i>the song of fools,</i> <scripRef id="Ec.viii-p10.1" osisRef="Bible:Eccl.7.5" parsed="|Eccl|7|5|0|0" passage="Ec 7:5"><i>v.</i> 5</scripRef>. Many that would be very well
pleased to hear the information of the wise, and much more to have
their commendations and consolations, yet do not care for
<i>hearing their rebukes,</i> that is, care not for being told of
their faults, though ever so wisely; but therein they are no
friends to themselves, for <i>reproofs of instruction are the way
of life</i> (<scripRef id="Ec.viii-p10.2" osisRef="Bible:Prov.6.23" parsed="|Prov|6|23|0|0" passage="Pr 6:23">Prov. vi. 23</scripRef>),
and, though they be not so pleasant as <i>the song of fools,</i>
they are more wholesome. <i>To hear,</i> not only with patience,
but with pleasure, <i>the rebuke of the wise,</i> is a sign and
means of wisdom; but to be fond of <i>the song of fools</i> is a
sign that the mind is vain and is the way to make it more so. And
what an absurd thing is it for a man to dote so much upon such a
transient pleasure as <i>the laughter of a fool</i> is, which may
fitly be compared to the burning <i>of thorns under a pot,</i>
which makes a great noise and a great blaze, for a little while,
but is gone presently, scatters its ashes, and contributes scarcely
any thing to the production of a boiling heat, for that requires a
constant fire! <i>The laughter of a fool</i> is noisy and flashy,
and is not an instance of true joy. <i>This is also vanity;</i> it
deceives men to their destruction, for <i>the end of that mirth is
heaviness.</i> Our blessed Saviour has read us our doom: <i>Blessed
are you that weep now, for you shall laugh; woe to you that laugh
now, for you shall mourn and weep,</i> <scripRef id="Ec.viii-p10.3" osisRef="Bible:Luke.6.21 Bible:Luke.6.25" parsed="|Luke|6|21|0|0;|Luke|6|25|0|0" passage="Lu 6:21,25">Luke vi. 21, 25</scripRef>.</p>
</div><scripCom id="Ec.viii-p10.4" osisRef="Bible:Eccl.7.7-Eccl.7.10" parsed="|Eccl|7|7|7|10" passage="Ec 7:7-10" type="Commentary"/><div class="Commentary" id="Bible:Eccl.7.7-Eccl.7.10">
<h4 id="Ec.viii-p10.5">Scenes of Mourning and of
Joy.</h4>
<p class="passage" id="Ec.viii-p11">7 Surely oppression maketh a wise man mad; and a
gift destroyeth the heart.   8 Better <i>is</i> the end of a
thing than the beginning thereof: <i>and</i> the patient in spirit
<i>is</i> better than the proud in spirit.   9 Be not hasty in
thy spirit to be angry: for anger resteth in the bosom of fools.
  10 Say not thou, What is <i>the cause</i> that the former
days were better than these? for thou dost not enquire wisely
concerning this.</p>
<p class="indent" id="Ec.viii-p12">Solomon had often complained before of the
<i>oppressions</i> which he saw <i>under the sun,</i> which gave
occasion for many melancholy speculations and were a great
discouragement to virtue and piety. Now here,</p>
<p class="indent" id="Ec.viii-p13">I. He grants the temptation to be strong
(<scripRef id="Ec.viii-p13.1" osisRef="Bible:Eccl.7.7" parsed="|Eccl|7|7|0|0" passage="Ec 7:7"><i>v.</i> 7</scripRef>): <i>Surely</i>
it is often too true that <i>oppression makes a wise man mad.</i>
If a wise man be much and long oppressed, he is very apt to speak
and act unlike himself, to lay the reins on the neck of his
passions, and break out into indecent complaints against God and
man, or to make use of unlawful dishonourable means of relieving
himself. <i>The righteous,</i> when the <i>rod of the wicked
rests</i> long <i>on their lot,</i> are in danger of <i>putting
forth their hands to iniquity,</i> <scripRef id="Ec.viii-p13.2" osisRef="Bible:Ps.125.3" parsed="|Ps|125|3|0|0" passage="Ps 125:3">Ps.
cxxv. 3</scripRef>. When even wise men have unreasonable hardships
put upon them they have much ado to keep their temper and to keep
their place. <i>It destroys the heart of a gift</i> (so the latter
clause may be read); even the generous heart that is ready to give
gifts, and a gracious heart that is endowed with many excellent
gifts, is destroyed by being oppressed. We should therefore make
great allowances to those that are abused and ill-dealt with, and
not be severe in our censures of them, though they do not act so
discreetly as they should; we know not what we should do if it were
our own case.</p>
<p class="indent" id="Ec.viii-p14">II. He argues against it. Let us not fret
at the power and success of oppressors, nor be envious at them,
for, 1. The character of oppressors is very bad, so some understand
<scripRef id="Ec.viii-p14.1" osisRef="Bible:Eccl.7.7" parsed="|Eccl|7|7|0|0" passage="Ec 7:7"><i>v.</i> 7</scripRef>. If he that had
the reputation of <i>a wise man</i> becomes an <i>oppressor,</i> he
becomes a <i>madman;</i> his reason has departed from him; he is no
better than a roaring lion and a ranging bear, <i>and the
gifts,</i> the bribes, he takes, the gains he seems to reap by his
oppressions, do but <i>destroy his heart</i> and quite extinguish
the poor remains of sense and virtue in him, and therefore he is
rather to be pitied than envied; let him alone, and he will act so
foolishly, and drive so furiously, that in a little time he will
ruin himself. 2. The issue, at length, will be good: <i>Better is
the end of a thing than the beginning thereof.</i> By faith see
what the end will be, and with patience expect it. When proud men
begin to oppress their poor honest neighbours they think their
power will bear them out in it; they doubt not but to carry the
day, and gain the point. But it will prove better in the end than
it seemed at the beginning; their power will be broken, their
wealth gotten by oppression will be wasted and gone, they will be
humbled and brought down, and reckoned with for their injustice,
and oppressed innocency will be both relieved and recompensed.
<i>Better was the end of</i> Moses's treaty with Pharaoh, that
proud oppressor, when Israel was brought forth with triumph,
<i>than the beginning</i> of it, when the tale of bricks was
doubled, and every thing looked discouraging.</p>
<p class="indent" id="Ec.viii-p15">III. He arms us against it with some
necessary directions. If we would not be driven mad by oppression,
but preserve the possession of our own souls,</p>
<p class="indent" id="Ec.viii-p16">1. We must be clothed with humility; <i>for
the proud in spirit</i> are those that cannot bear to be trampled
upon, but grow outrageous, and fret themselves, when they are
hardly bestead. That will break a proud man's heart, which will not
break a humble man's sleep. Mortify pride, therefore, and a lowly
spirit will easily be reconciled to a low condition.</p>
<p class="indent" id="Ec.viii-p17">2. We must put on patience, <i>bearing</i>
patience, to submit to the will of God in the affliction, and
<i>waiting</i> patience, to expect the issue in God's due time.
<i>The patient in spirit</i> are here opposed to <i>the proud in
spirit,</i> for where there is humility there will be patience.
Those will be thankful for any thing who own they deserve nothing
at God's hand, <i>and the patient</i> are said to be <i>better than
the proud;</i> they are more easy to themselves, more acceptable to
others, and more likely to see a good issue of their troubles.</p>
<p class="indent" id="Ec.viii-p18">3. We must govern our passion with wisdom
and grace (<scripRef id="Ec.viii-p18.1" osisRef="Bible:Eccl.7.9" parsed="|Eccl|7|9|0|0" passage="Ec 7:9"><i>v.</i> 9</scripRef>):
<i>Be not hasty in thy spirit to be angry;</i> those that are hasty
in their expectations, and cannot brook delays, are apt to be angry
if they be not immediately gratified. "Be not angry at proud
oppressors, or any that are the instruments of your trouble." (1.)
"Be not soon angry, not quick in apprehending an affront and
resenting it, nor forward to express your resentments of it." (2.)
"Be not long angry;" for though anger may come into the bosom of a
wise man, and pass through it as a wayfaring man, it <i>rests</i>
only <i>in the bosom of fools;</i> there it resides, there it
remains, there it has the innermost and uppermost place, there it
is hugged as that which is dear, and laid in the bosom, and not
easily parted with. He therefore that would approve himself so wise
as not to <i>give place to the devil,</i> must not <i>let the sun
go down upon his wrath,</i> <scripRef id="Ec.viii-p18.2" osisRef="Bible:Eph.4.26-Eph.4.27" parsed="|Eph|4|26|4|27" passage="Eph 4:26,27">Eph.
iv. 26, 27</scripRef>.</p>
<p class="indent" id="Ec.viii-p19">4. We must make the best of that which is
(<scripRef id="Ec.viii-p19.1" osisRef="Bible:Eccl.7.10" parsed="|Eccl|7|10|0|0" passage="Ec 7:10"><i>v.</i> 10</scripRef>): "Take it not
for granted <i>that the former days were better than these,</i> nor
enquire <i>what is the cause</i> that they were so, for therein
<i>thou dost not enquire wisely,</i> since thou enquirest into the
reason of the thing before thou art sure that the thing itself is
true; and, besides, thou art so much a stranger to the times past,
and such an incompetent judge even of the present times, that thou
canst not expect a satisfactory answer to the enquiry, and
therefore <i>thou dost not enquire wisely;</i> nay, the supposition
is a foolish reflection upon the providence of God in the
government of the world." Note, (1.) It is folly to complain of the
badness of our own times when we have more reason to complain of
the badness of our own hearts (if men's hearts were better, the
times would mend) and when we have more reason to be thankful that
they are not worse, but that even in the worst of times we enjoy
many mercies, which help to make them not only tolerable, but
comfortable. (2.) It is folly to cry up the goodness of former
times, so as to derogate from the mercy of God to us in our own
times; as if former ages had not the same things to complain of
that we have, or if perhaps, in some respects, they had not, yet as
if God had been unjust and unkind to us in casting our lot in an
iron age, compared with the golden ages that went before us; this
arises from nothing but fretfulness and discontent, and an aptness
to pick quarrels with God himself. We are not to think there is any
universal decay in nature, or degeneracy in morals. God has been
always good, and men always bad; and if, in some respects, the
times are now worse than they have been, perhaps in other respects
they are better.</p>
</div><scripCom id="Ec.viii-p19.2" osisRef="Bible:Eccl.7.11-Eccl.7.22" parsed="|Eccl|7|11|7|22" passage="Ec 7:11-22" type="Commentary"/><div class="Commentary" id="Bible:Eccl.7.11-Eccl.7.22">
<h4 id="Ec.viii-p19.3">The Advantages of Wisdom.</h4>
<p class="passage" id="Ec.viii-p20">11 Wisdom <i>is</i> good with an inheritance:
and <i>by it there is</i> profit to them that see the sun.  
12 For wisdom <i>is</i> a defence, <i>and</i> money <i>is</i> a
defence: but the excellency of knowledge <i>is, that</i> wisdom
giveth life to them that have it.   13 Consider the work of
God: for who can make <i>that</i> straight, 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.
  15 All <i>things</i> have I seen in the days of my vanity:
there is a just <i>man</i> that perisheth in his righteousness, and
there is a wicked <i>man</i> that prolongeth <i>his life</i> 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?   18 <i>It is</i> 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.  
19 Wisdom strengtheneth the wise more than ten mighty <i>men</i>
which are in the city.   20 For <i>there is</i> not a just man
upon earth, that doeth good, and sinneth not.   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.</p>
<p class="indent" id="Ec.viii-p21">Solomon, in these verses, recommends wisdom
to us as the best antidote against those distempers of mind which
we are liable to, by reason of the vanity and vexation of spirit
that there are in the things of this world. Here are some of the
praises and the precepts of wisdom.</p>
<p class="indent" id="Ec.viii-p22">I. The praises of wisdom. Many things are
here said in its commendation, to engage us to get and retain
wisdom. 1. Wisdom is necessary to the right managing and improving
of our worldly possessions: <i>Wisdom is good with an
inheritance,</i> that is, an inheritance is good for little without
wisdom. Though a man have a great estate, though it come easily to
him, by descent from his ancestors, if he have not wisdom to use it
for the end for which he has it, he had better have been without
it. Wisdom is not only good for the poor, to make them content and
easy, but it is good for the rich too, good with riches to keep a
man from getting hurt by them, and to enable a man to do good with
them. <i>Wisdom is good</i> of itself, and makes a man useful; but,
if he have a good estate with it, that will put him into a greater
capacity of being useful, and with his wealth he may be more
serviceable to his generation than he could have been without it;
he will also <i>make friends to himself,</i> <scripRef id="Ec.viii-p22.1" osisRef="Bible:Luke.16.9" parsed="|Luke|16|9|0|0" passage="Lu 16:9">Luke xvi. 9</scripRef>. <i>Wisdom is as good as an
inheritance, yea, better too</i> (so the margin reads it); it is
more our own, more our honour, will make us greater blessings, will
remain longer with us, and turn to a better account. 2. It is of
great advantage to us throughout the whole course of our passage
through this world: <i>By it there is</i> real <i>profit to those
that see the sun,</i> both to those that have it and to their
contemporaries. It is pleasant to <i>see the sun</i> (<scripRef id="Ec.viii-p22.2" osisRef="Bible:Eccl.11.7" parsed="|Eccl|11|7|0|0" passage="Ec 11:7"><i>ch.</i> xi. 7</scripRef>), but that pleasure
is not comparable to the pleasure of wisdom. The light of this
world is an advantage to us in doing the business of this world
(<scripRef id="Ec.viii-p22.3" osisRef="Bible:John.11.9" parsed="|John|11|9|0|0" passage="Joh 11:9">John xi. 9</scripRef>); but to those
that have that advantage, unless withal they have wisdom wherewith
to manage their business, that advantage is worth little to them.
The clearness of the eye of the understanding is of greater use to
us than bodily eye-sight. 3. It contributes much more to our
safety, and is a shelter to us from the storms of trouble and its
scorching heat; it <i>is a shadow</i> (so the word is), <i>as the
shadow of a great rock in a weary land. Wisdom is a defence, and
money</i> (that is, as <i>money) is a defence.</i> As a rich man
makes his wealth, so a wise man makes his wisdom, a <i>strong city.
In the shadow of wisdom</i> (so the words run) <i>and in the shadow
of money</i> there is safety. He puts wisdom and money together, to
confirm what he had said before, that <i>wisdom is good with an
inheritance.</i> Wisdom is as a wall, and money may serve as a
thorn hedge, which protects the field. 4. It is joy and true
happiness to a man. This is <i>the excellency of knowledge,</i>
divine knowledge, not only above money, but above wisdom too, human
wisdom, <i>the wisdom of this world,</i> that it <i>gives life to
those that have it. The fear of the Lord, that is wisdom,</i> and
that is life; it prolongs life. Men's wealth exposes their lives,
but their wisdom protects them. Nay, whereas wealth will not
lengthen out the natural life, true wisdom will give spiritual
life, the earnest of eternal life; so much <i>better is it to get
wisdom than gold.</i> 5. It will put strength into a man, and be
his stay and support (<scripRef id="Ec.viii-p22.4" osisRef="Bible:Eccl.7.19" parsed="|Eccl|7|19|0|0" passage="Ec 7:19"><i>v.</i>
19</scripRef>): <i>Wisdom strengthens the wise,</i> strengthens
their spirits, and makes them bold and resolute, by keeping them
always on sure grounds. It strengthens their interest, and gains
them friends and reputation. It strengthens them for their services
under their sufferings, and against the attacks that are made upon
them, <i>more than ten mighty men,</i> great commanders, strengthen
<i>the city.</i> Those that are truly wise and good are taken under
God's protection, and are safer there than if ten of the mightiest
men in the city, men of the greatest power and interest, should
undertake to secure them, and become their patrons.</p>
<p class="indent" id="Ec.viii-p23">II. Some of the precepts of wisdom, that
wisdom which will be of so much advantage to us.</p>
<p class="indent" id="Ec.viii-p24">1. We must have an eye to God and to his
hand in every thing that befals us (<scripRef id="Ec.viii-p24.1" osisRef="Bible:Eccl.7.13" parsed="|Eccl|7|13|0|0" passage="Ec 7:13"><i>v.</i> 13</scripRef>): <i>Consider the work of
God.</i> To silence our complaints concerning cross events, let us
consider the hand of God in them and not open our mouths against
that which is his doing; let us look upon the disposal of our
condition and all the circumstances of it as the <i>work of
God,</i> and consider it as the product of his eternal counsel,
which is fulfilled in every thing that befals us. Consider that
every work of God is wise, just, and good, and there is an
admirable beauty and harmony in his works, and all will appear at
last to have been for the best. Let us therefore give him the glory
of all his works concerning us, and study to answer his designs in
them. <i>Consider the work of God</i> as that which we cannot make
any alteration of. <i>Who can make that straight which he has made
crooked?</i> Who can change the nature of things from what is
settled by the God of nature? If he speak trouble, who can make
peace? And, if he hedge up the way with thorns, who can get
forward? If desolating judgments go forth with commission, who can
put a stop to them? Since therefore we cannot mend God's work, we
ought to make the best of it.</p>
<p class="indent" id="Ec.viii-p25">2. We must accommodate ourselves to the
various dispensations of Providence that respect us, and do the
work and duty of the day in its day, <scripRef id="Ec.viii-p25.1" osisRef="Bible:Eccl.7.14" parsed="|Eccl|7|14|0|0" passage="Ec 7:14"><i>v.</i> 14</scripRef>. Observe, (1.) How the
appointments and events of Providence are counterchanged. In this
world, at the same time, some are in prosperity, others are in
adversity; the same persons at one time are in great prosperity, at
another time in great adversity; nay, one event prosperous, and
another grievous, may occur to the same person at the same time.
Both come from the hand of God; <i>out of his mouth both evil and
good proceed</i> (<scripRef id="Ec.viii-p25.2" osisRef="Bible:Isa.14.7" parsed="|Isa|14|7|0|0" passage="Isa 14:7">Isa. xiv.
7</scripRef>), and <i>he has set the one over against the
other,</i> so that there is a very short and easy passage between
them, and they are a foil to each other. Day and night, summer and
winter, are set <i>the one over against the other,</i> that in
prosperity we may rejoice <i>as though we rejoiced not,</i> and in
adversity may weep <i>as though we wept not,</i> for we may plainly
see the one from the other and quickly exchange the one for the
other; and it is <i>to the end that man may find nothing after
him,</i> that he may not be at any certainty concerning future
events or the continuance of the present scene, but may live in a
dependence upon Providence and be ready for whatever happens. Or
that man may find nothing in the work of God which he can pretend
to amend. (2.) How we must comply with the will of God in events of
both kinds. Our religion, in general, must be the same in all
conditions, but the particular instances and exercises of it must
vary, as our outward condition does, that we may <i>walk after the
Lord.</i> [1.] <i>In a day of prosperity</i> (and it is but a day),
we must <i>be joyful,</i> be in good, be doing good, and getting
good, maintain a holy cheerfulness, <i>and serve the Lord with
gladness of heart in the abundance of all things.</i> "When the
world smiles, <i>rejoice in God,</i> and praise him, and let <i>the
joy of the Lord be thy strength.</i>" [2.] <i>In a day of
adversity</i> (and that is but a day too) <i>consider.</i> Times of
affliction are proper times for consideration, then God calls to
<i>consider</i> (<scripRef id="Ec.viii-p25.3" osisRef="Bible:Hag.1.5" parsed="|Hag|1|5|0|0" passage="Hag 1:5">Hag. i. 5</scripRef>),
then, if ever, we are disposed to it, and no good will be gotten by
the affliction without it. We cannot answer God's end in afflicting
us unless we consider why and wherefore he contends with us. And
consideration is necessary also to our comfort and support under
our afflictions.</p>
<p class="indent" id="Ec.viii-p26">3. We must not be offended at the greatest
prosperity of wicked people, nor at the saddest calamities that may
befal the godly in this life, <scripRef id="Ec.viii-p26.1" osisRef="Bible:Eccl.7.15" parsed="|Eccl|7|15|0|0" passage="Ec 7:15"><i>v.</i>
15</scripRef>. Wisdom will teach us how to construe those dark
chapters of Providence so as to reconcile them with the wisdom,
holiness, goodness, and faithfulness of God. We must not think it
strange; Solomon tells us there were instances of this kind in his
time: "<i>All things have I seen in the days of my vanity;</i> I
have taken notice of all that passed, and this has been as
surprising and perplexing to me as any thing." Observe, Though
Solomon was so wise and great a man, yet he calls the days of his
life <i>the days of his vanity,</i> for the best days on earth are
so, in comparison with the days of eternity. Or perhaps he refers
to the days of his apostasy from God (those were indeed the days of
his vanity) and reflects upon this as one thing that tempted him to
infidelity, or at least to indifferency in religion, that he saw
<i>just men perishing in their righteousness,</i> that the greatest
piety would not secure men from the greatest afflictions by the
hand of God, nay, and sometimes did expose men to the greatest
injuries from the hands of wicked and unreasonable men. Naboth
perished in his righteousness, and Abel long before. He had also
seen wicked men prolonging their lives in their wickedness; they
<i>live, become old, yea, are mighty in power</i> (<scripRef id="Ec.viii-p26.2" osisRef="Bible:Job.21.7" parsed="|Job|21|7|0|0" passage="Job 21:7">Job xxi. 7</scripRef>), yea, and by their fraud
and violence they screen themselves from the sword of justice.
"Now, in this, consider the work of God, and let it not be a
stumbling-block to thee." The calamities of the righteous are
preparing them for their future blessedness, and the wicked, while
their days are prolonged, are but ripening for ruin. There is a
judgment to come, which will rectify this seeming irregularity, to
the glory of God and the full satisfaction of all his people, and
we must wait with patience till then.</p>
<p class="indent" id="Ec.viii-p27">4. Wisdom will be of use both for caution
to saints in their way, and for a check to sinners in their way.
(1.) As to saints, it will engage them to proceed and persevere in
their righteousness, and yet will be an admonition to them to take
heed of running into extremes: <i>A just man may perish in his
righteousness,</i> but let him not, by his own imprudence and rash
zeal, pull trouble upon his own head, and then reflect upon
Providence as dealing hardly with him. "<i>Be not righteous
overmuch,</i> <scripRef id="Ec.viii-p27.1" osisRef="Bible:Eccl.7.16" parsed="|Eccl|7|16|0|0" passage="Ec 7:16"><i>v.</i> 16</scripRef>.
In the acts of righteousness govern thyself by the rules of
prudence, and be not transported, no, not by a zeal for God, into
any intemperate heats or passions, or any practices unbecoming thy
character or dangerous to thy interests." Note, There may be
over-doing in well-doing. Self-denial and mortification of the
flesh are good; but if we prejudice our health by them, and unfit
ourselves for the service of God, we are <i>righteous overmuch.</i>
To reprove those that offend is good, but to cast that pearl before
swine, who will turn again and rend us, is to be <i>righteous
overmuch. "Make not thyself over-wise.</i> Be not opinionative, and
conceited of thy own abilities. Set not up for a dictator, nor
pretend to give law to, and give judgment upon, all about thee. Set
not up for a critic, to find fault with every thing that is said
and done, nor busy thyself in other men's matters, as if thou
knewest every thing and couldst do any thing. <i>Why shouldst thou
destroy thyself,</i> as fools often do by meddling with strife that
belongs not to them? Why shouldst thou provoke authority, and run
thyself into the briers, by needless contradictions, and by going
out of thy sphere to correct what is amiss? <i>Be wise as
serpents;</i> beware of men." (2.) As to sinners, if it cannot
prevail with them to forsake their sins, yet it may restrain them
from growing very exorbitant. It is true <i>there is a wicked man
that prolongs his life in his wickedness</i> (<scripRef id="Ec.viii-p27.2" osisRef="Bible:Eccl.7.15" parsed="|Eccl|7|15|0|0" passage="Ec 7:15"><i>v.</i> 15</scripRef>); but let none say that therefore
they may safely be as wicked as they will; no, <i>be not overmuch
wicked</i> (<scripRef id="Ec.viii-p27.3" osisRef="Bible:Eccl.7.17" parsed="|Eccl|7|17|0|0" passage="Ec 7:17"><i>v.</i> 17</scripRef>);
do not run to an excess of riot. Many that will not be wrought upon
by the fear of God, and a dread of the torments of hell, to avoid
all sin, will yet, if they have ever so little consideration, avoid
those sins that ruin their health and estate, and expose them to
public justice. And Solomon here makes use of these considerations.
"<i>The magistrate bears not the sword in vain,</i> has a quick eye
and a heavy hand, and is <i>a terror to evil-doers;</i> therefore
be afraid of coming within his reach, be not so foolish as to lay
thyself open to the law, <i>why shouldst thou die before thy
time?</i>" Solomon, in these two cautions, had probably a special
regard to some of his own subjects that were disaffected to his
government and were meditating the revolt which they made
immediately after his death. Some, it may be, quarrelled with the
sins of their governor, and made them their pretence; to them he
says, <i>Be not righteous overmuch.</i> Others were weary of the
strictness of the government, and the temple-service, and that made
them desirous to set up another king; but he frightens both from
their seditious practices with the sword of justice, and others
likewise from meddling <i>with those that were given to
change.</i></p>
<p class="indent" id="Ec.viii-p28">5. Wisdom will direct us in the mean
between two extremes, and keep us always in the way of our duty,
which we shall find a plain and safe way (<scripRef id="Ec.viii-p28.1" osisRef="Bible:Eccl.7.18" parsed="|Eccl|7|18|0|0" passage="Ec 7:18"><i>v.</i> 18</scripRef>): "<i>It is good that thou
shouldst take hold of this,</i> this wisdom, this care, not to run
thyself into snares. <i>Yea, also from this withdraw not thy
hand;</i> never slacken thy diligence, nor abate thy resolution to
maintain a due decorum, and a good government of thyself. Take hold
of the bridle by which thy head-strong passions must be held in
from hurrying thee into one mischief or other, as <i>the horse and
mule that have no understanding;</i> and, having taken hold of it,
keep thy hold, and withdraw not thy hand from it, for, it thou do,
the liberty that they will take will be <i>as the letting forth of
water,</i> and thou wilt not easily recover thy hold again. Be
conscientious, and yet be cautious, and to this exercise thyself.
Govern thyself steadily by the principles of religion, and thou
shalt find that <i>he that fears God shall come forth out of
all</i> those straits and difficulties which those run themselves
into that cast off that fear." <i>The fear of the Lord</i> is that
wisdom which will serve as a clue to extricate us out of the most
intricate labyrinths. <i>Honesty is the best policy.</i> Those that
truly fear God have but one end to serve, and therefore act
steadily. God has likewise promised to direct those that fear him,
and to order their steps not only in the right way, but out of
every dangerous way, <scripRef id="Ec.viii-p28.2" osisRef="Bible:Ps.37.23-Ps.37.24" parsed="|Ps|37|23|37|24" passage="Ps 37:23,24">Ps. xxxvii.
23, 24</scripRef>.</p>
<p class="indent" id="Ec.viii-p29">6. Wisdom will teach us how to conduct
ourselves in reference to the sins and offences of others, which
commonly contribute more than any thing else to the disturbance of
our repose, which contract both guilt and grief.</p>
<p class="indent" id="Ec.viii-p30">(1.) Wisdom teaches us not to expect that
those we deal with should be faultless; we ourselves are not so,
none are so, no, not the best. This <i>wisdom strengthens the
wise</i> as much as any thing, and arms them against the danger
that arises from provocation (<scripRef id="Ec.viii-p30.1" osisRef="Bible:Eccl.7.19" parsed="|Eccl|7|19|0|0" passage="Ec 7:19"><i>v.</i>
19</scripRef>), so that they are not put into any disorder by it.
They consider that those they have dealings and conversation with
are not incarnate angels, but sinful sons and daughters of Adam:
even the best are so, insomuch that <i>there is not a just man upon
earth, that doeth good and sinneth not,</i> <scripRef id="Ec.viii-p30.2" osisRef="Bible:Eccl.7.20" parsed="|Eccl|7|20|0|0" passage="Ec 7:20"><i>v.</i> 20</scripRef>. Solomon had this in his prayer
(<scripRef id="Ec.viii-p30.3" osisRef="Bible:1Kgs.8.46" parsed="|1Kgs|8|46|0|0" passage="1Ki 8:46">1 Kings viii. 46</scripRef>), in his
proverbs (<scripRef id="Ec.viii-p30.4" osisRef="Bible:Prov.20.9" parsed="|Prov|20|9|0|0" passage="Pr 20:9">Prov. xx. 9</scripRef>), and
here in his preaching. Note, [1.] It is the character of just men
that they <i>do good;</i> for the tree is known by its fruits. [2.]
The best men, and those that do most good, yet cannot say that they
are perfectly free from sin; even those that are sanctified are not
sinless. None that live on this side of heaven live without sin.
<i>If we say, We have not sinned, we deceive ourselves.</i> [3.] We
sin even in our doing good; there is something defective, nay,
something offensive, in our best performances. That which, for the
substance of it, is good, and pleasing to God, is not so well done
as it should be, and omissions in duty are sins, as well as
omissions of duty. [4.] It is only just men upon earth that are
subject thus to sin and infirmity; <i>the spirits of just men,</i>
when they have got clear of the body, are made <i>perfect</i> in
holiness (<scripRef id="Ec.viii-p30.5" osisRef="Bible:Heb.12.23" parsed="|Heb|12|23|0|0" passage="Heb 12:23">Heb. xii. 23</scripRef>),
and in heaven they <i>do good and sin not.</i></p>
<p class="indent" id="Ec.viii-p31">(2.) Wisdom teaches us not to be
quicksighted, or quickscented, in apprehending and resenting
affronts, but to wink at many of the injuries that are done us, and
act as if we did not see them (<scripRef id="Ec.viii-p31.1" osisRef="Bible:Eccl.7.21" parsed="|Eccl|7|21|0|0" passage="Ec 7:21"><i>v.</i> 21</scripRef>): "<i>Take no heed to all words
that are spoken; set not thy heart to them.</i> Vex not thyself at
men's peevish reflections upon thee, or suspicions of thee, but be
<i>as a deaf man that hears not,</i> <scripRef id="Ec.viii-p31.2" osisRef="Bible:Ps.38.13-Ps.38.14" parsed="|Ps|38|13|38|14" passage="Ps 38:13,14">Ps. xxxviii. 13, 14</scripRef>. Be not solicitous or
inquisitive to know what people say of thee; if they speak well of
thee, it will feed thy pride, if ill, it will stir up thy passion.
See therefore that thou approve thyself to God and thy own
conscience, and then heed not what men say of thee.
<i>Hearkeners,</i> we say, <i>seldom hear good of themselves;</i>
if thou heed every word that is spoken, perhaps <i>thou wilt hear
thy own servant curse thee</i> when he thinks thou dost not hear
him; thou wilt be told that he does, and perhaps told falsely, if
thou have thy ear open to tale-bearers, <scripRef id="Ec.viii-p31.3" osisRef="Bible:Prov.29.12" parsed="|Prov|29|12|0|0" passage="Pr 29:12">Prov. xxix. 12</scripRef>. Nay, perhaps it is true, and
thou mayest stand behind the curtain and hear it thyself, mayest
hear thyself not only blamed and despised, but cursed, the worst
evil said of thee and wished to thee, and that by a servant, one of
the meanest rank, of the abjects, nay, by thy own servant, who
should be an advocate for thee, and protect thy good name as well
as thy other interests. Perhaps it is a servant thou hast been kind
to, and yet he requites thee thus ill, and this will vex thee; thou
hadst better not have heard it. Perhaps it is a servant thou hast
wronged and dealt unjustly with, and, though he dares not tell thee
so, he tells others so, and tells God so, and then thy own
conscience will join with him in the reproach, which will make it
much more uneasy." The good names of the greatest lie much at the
mercy even of the meanest. And perhaps there is a great deal more
evil said of us than we think there is, and by those from whom we
little expected it. But we do not consult our own repose, no, nor
our credit, though we pretend to be jealous of it, if we take
notice of every word that is spoken diminishingly of us; it is
easier to pass by twenty such affronts than to avenge one.</p>
<p class="indent" id="Ec.viii-p32">(3.) Wisdom puts us in mind of our own
faults (<scripRef id="Ec.viii-p32.1" osisRef="Bible:Eccl.7.22" parsed="|Eccl|7|22|0|0" passage="Ec 7:22"><i>v.</i> 22</scripRef>): "Be
not enraged at those that speak ill of thee, or wish ill to thee,
<i>for oftentimes,</i> in that case, if thou retire into thyself,
thy own conscience will tell thee <i>that thou thyself hast cursed
others,</i> spoken ill of them and wished ill to them, and thou art
paid in thy own coin." Note, When any affront or injury is done us
it is seasonable to examine our consciences whether we have not
done the same, or as bad, to others; and if, upon reflection, we
find we have, we must take that occasion to renew our repentance
for it, must justify God, and make use of it to qualify our own
resentments. If we be truly angry with ourselves, as we ought to
be, for backbiting and censuring others, we shall be the less angry
with others for backbiting and censuring us. We must show all
meekness towards all men, for we ourselves <i>were sometimes
foolish,</i> <scripRef id="Ec.viii-p32.2" osisRef="Bible:Titus.3.2-Titus.3.3 Bible:Matt.7.1-Matt.7.2 Bible:Jas.3.1-Jas.3.2" parsed="|Titus|3|2|3|3;|Matt|7|1|7|2;|Jas|3|1|3|2" passage="Tit 3:2,3,Mt 7:1,2,Jam 3:1,2">Tit.
iii. 2, 3; Matt. vii. 1, 2; James iii. 1, 2</scripRef>.</p>
</div><scripCom id="Ec.viii-p32.3" osisRef="Bible:Eccl.7.23-Eccl.7.29" parsed="|Eccl|7|23|7|29" passage="Ec 7:23-29" type="Commentary"/><div class="Commentary" id="Bible:Eccl.7.23-Eccl.7.29">
<h4 id="Ec.viii-p32.4">The Evil of Sin.</h4>
<p class="passage" id="Ec.viii-p33">23 All this have I proved by wisdom: I said, I
will be wise; but it <i>was</i> 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 <i>of things,</i> and to know the wickedness of
folly, even of foolishness <i>and</i> madness:   26 And I find
more bitter than death the woman, whose heart <i>is</i> snares and
nets, <i>and</i> her hands <i>as</i> bands: whoso pleaseth God
shall escape from her; but the sinner shall be taken by her.  
27 Behold, this have I found, saith the preacher, <i>counting</i>
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 those have I not found.   29 Lo, this only
have I found, that God hath made man upright; but they have sought
out many inventions.</p>
<p class="indent" id="Ec.viii-p34">Solomon had hitherto been proving the
vanity of the world and its utter insufficiency to make men happy;
now here he comes to show the vileness of sin, and its certain
tendency to make men miserable; and this, as the former, he proves
from his own experience, and it was a dear-bought experience. He is
here, more than any where in all this book, putting on the habit of
a penitent. He reviews what he had been discoursing of already, and
tells us that what he had said was what he knew and was well
assured of, and what he resolved to stand by: <i>All this have I
proved by wisdom,</i> <scripRef id="Ec.viii-p34.1" osisRef="Bible:Eccl.7.23" parsed="|Eccl|7|23|0|0" passage="Ec 7:23"><i>v.</i>
23</scripRef>. Now here,</p>
<p class="indent" id="Ec.viii-p35">I. He owns and laments the deficiencies of
his wisdom. He had wisdom enough to see the vanity of the world and
to experience that that would not make a portion for a soul. But,
when he came to enquire further, he found himself at a loss; his
eye was too dim, his line was too short, and, though he discovered
this, there were many other things which he could not prove by
wisdom.</p>
<p class="indent" id="Ec.viii-p36">1. His searches were industrious. God had
given him a capacity for knowledge above any; he set up with a
great stock of wisdom; he had the largest opportunities of
improving himself that ever any man had; and, (1.) He resolved, if
it were possible, to gain his point: <i>I said, I will be wise.</i>
He earnestly desired it as highly valuable; he fully designed it as
that which he looked upon to be attainable; he determined not to
sit down short of it, <scripRef id="Ec.viii-p36.1" osisRef="Bible:Prov.18.1" parsed="|Prov|18|1|0|0" passage="Pr 18:1">Prov. xviii.
1</scripRef>. Many are not wise because they never said they would
be so, being indifferent to it; but Solomon set it up for the mark
he aimed at. When he made trial of sensual pleasures, he still
thought <i>to acquaint his heart with wisdom</i> (<scripRef id="Ec.viii-p36.2" osisRef="Bible:Eccl.2.3" parsed="|Eccl|2|3|0|0" passage="Ec 2:3"><i>ch.</i> ii. 3</scripRef>), and not to be
diverted from the pursuits of that; but perhaps he did not find it
so easy a thing as he imagined to keep up his correspondence with
wisdom, while he addicted himself so much to his pleasures.
However, his will was good; he said, <i>I will be wise.</i> And
that was not all: (2.) He resolved to spare no pains (<scripRef id="Ec.viii-p36.3" osisRef="Bible:Eccl.7.25" parsed="|Eccl|7|25|0|0" passage="Ec 7:25"><i>v.</i> 25</scripRef>): "<i>I applied my
heart;</i> I and my heart turned every way; I left no stone
unturned, no means untried, to compass what I had in view. I set
<i>myself to know, and to search, and to seek out wisdom,</i> to
accomplish myself in all useful learning, philosophy, and
divinity." If he had not thus closely applied himself to study, it
would have been but a jest for him to say, <i>I will be wise,</i>
for those that will attain the end must take the right way. Solomon
was a man of great quickness, and yet, instead of using that (with
many) as an excuse for slothfulness, he pressed it upon himself as
an inducement to diligence, and the easier he found it to master a
good notion the more intent he would be that he might be master of
the more good notions. Those that have the best parts should take
the greatest pains, as those that have the largest stock should
trade most. He applied himself not only to know what lay on the
surface, but to search what lay hidden out of the common view and
road; nor did he search a little way, and then give it over because
he did not presently find what he searched for, but he <i>sought it
out,</i> went to the bottom of it; nor did he aim to know things
only, but the reasons of things, that he might give an account of
them.</p>
<p class="indent" id="Ec.viii-p37">2. Yet his success was not answerable or
satisfying: "<i>I said, I will be wise, but it was far from me;</i>
I could not compass it. After all, <i>This only I know that I know
nothing,</i> and the more I know the more I see there is to be
known, and the more sensible I am of my own ignorance. <i>That
which is far off, and exceedingly deep, who can find it out?</i>"
He means God himself, his counsels and his works; when he searched
into these he presently found himself puzzled and run aground. He
<i>could not order his speech by reason of darkness. It is higher
than heaven, what can he do?</i> <scripRef id="Ec.viii-p37.1" osisRef="Bible:Job.11.8" parsed="|Job|11|8|0|0" passage="Job 11:8">Job
xi. 8</scripRef>. Blessed be God, there is nothing which we have to
do which is not plain and easy; <i>the word is nigh us</i>
(<scripRef id="Ec.viii-p37.2" osisRef="Bible:Prov.8.9" parsed="|Prov|8|9|0|0" passage="Pr 8:9">Prov. viii. 9</scripRef>); but there is
a great deal which we would wish to know which is <i>far off, and
exceedingly deep,</i> among the secret things which belong not to
us. And probably it is a culpable ignorance and error that Solomon
here laments, that his pleasures, and the many amusements of his
court, had blinded his eyes and cast a mist before them, so that he
could not attain to true wisdom as he designed.</p>
<p class="indent" id="Ec.viii-p38">II. He owns and laments the instances of
his folly in which he had exceeded, as, in wisdom, he came short.
Here is,</p>
<p class="indent" id="Ec.viii-p39">1. His enquiry concerning the evil of sin.
He <i>applied his heart to know the wickedness of folly, even of
foolishness and madness.</i> Observe, (1.) The knowledge of sin is
a difficult knowledge, and hard to be attained; Solomon took pains
for it. Sin has many disguises with which it palliates itself, as
being loth to appear sin, and it is very hard to strip it of these
and to see it in its true nature and colours. (2.) It is necessary
to our repentance for sin that we be acquainted with the evil of
it, as it is necessary to the cure of a disease to know its nature,
causes, and malignity. St. Paul <i>therefore</i> valued the divine
law, because it discovered sin to him, <scripRef id="Ec.viii-p39.1" osisRef="Bible:Rom.7.7" parsed="|Rom|7|7|0|0" passage="Ro 7:7">Rom. vii. 7</scripRef>. Solomon, who, in the days of his
folly, had set his wits on work to invent pleasures and sharpen
them, and was ingenious in making provision for the flesh, now that
God had opened his eyes is as industrious to find out the
aggravations of sin and so to put an edge upon his repentance.
Ingenious sinners should be ingenious penitents, and wit and
learning, among the other spoils of the <i>strong man armed,</i>
should be divided by the Lord Jesus. (3.) It well becomes penitents
to say the worst they can of sin, for the truth is we can never
speak ill enough of it. Solomon here, for his further humiliation,
desired to see more, [1.] Of the sinfulness of sin; that is it
which he lays the greatest stress upon in this inquiry, to <i>know
the wickedness of folly,</i> by which perhaps he means his own
iniquity, the sin of uncleanness, for that was commonly called
<i>folly in Israel,</i> <scripRef id="Ec.viii-p39.2" osisRef="Bible:Gen.34.7 Bible:Deut.22.21 Bible:Judg.20.6 Bible:2Sam.13.12" parsed="|Gen|34|7|0|0;|Deut|22|21|0|0;|Judg|20|6|0|0;|2Sam|13|12|0|0" passage="Ge 34:7,De 22:21,Jdg 20:6,2Sa 13:12">Gen. xxxiv. 7; Deut. xxii.
21; Judg. xx. 6; 2 Sam. xiii. 12</scripRef>. When he indulged
himself in it, he made a light matter of it; but now he desires to
see the <i>wickedness</i> of it, its <i>great wickedness,</i> so
Joseph speaks of it, <scripRef id="Ec.viii-p39.3" osisRef="Bible:Gen.39.9" parsed="|Gen|39|9|0|0" passage="Ge 39:9">Gen. xxxix.
9</scripRef>. Or it may be taken there generally for all sin. Many
extenuate their sins with this, They were <i>folly;</i> but Solomon
sees <i>wickedness</i> in those follies, an offence to God and a
wrong to conscience. <i>This is wickedness,</i> <scripRef id="Ec.viii-p39.4" osisRef="Bible:Jer.4.18 Bible:Zech.5.8" parsed="|Jer|4|18|0|0;|Zech|5|8|0|0" passage="Jer 4:18,Zec 5:8">Jer. iv. 18; Zech. v. 8</scripRef>. [2.] Of the
folly of sin; as there is a wickedness in folly, so there is a
folly in wickedness, even foolishness and madness. Wilful sinners
are fools and madmen; they act contrary both to right reason and to
their true interest.</p>
<p class="indent" id="Ec.viii-p40">2. The result of this enquiry.</p>
<p class="indent" id="Ec.viii-p41">(1.) He now discovered more than ever of
the evil of that great sin which he himself had been guilty of, the
<i>loving of many strange women,</i> <scripRef id="Ec.viii-p41.1" osisRef="Bible:1Kgs.11.1" parsed="|1Kgs|11|1|0|0" passage="1Ki 11:1">1
Kings xi. 1</scripRef>. This is that which he here most feelingly
laments, and in very pathetic expressions. [1.] He found the
remembrance of the sin very grievous. O how heavily did it lie upon
his conscience! what an agony was he in upon the thought of it—the
wickedness, the foolishness, the madness, that he had been guilty
of! <i>I find it more bitter than death.</i> As great a terror
seized him, in reflection upon it, as if he had been under the
arrest of death. Thus do those that have their sins set in order
before them by a sound conviction cry out against them; they are
bitter as gall, nay, bitter as death, to all true penitents.
Uncleanness is a sin that is, in its own nature, more pernicious
than death itself. Death may be made honourable and comfortable,
but this sin can be no other than shame and pain, <scripRef id="Ec.viii-p41.2" osisRef="Bible:Prov.5.9 Bible:Prov.5.11" parsed="|Prov|5|9|0|0;|Prov|5|11|0|0" passage="Pr 5:9,11">Prov. v. 9, 11</scripRef>. [2.] He found the
temptation to the sin very dangerous, and that it was extremely
difficult, and next to impossible, for those that ventured into the
temptation to escape the sin, and for those that had fallen into
the sin to recover themselves by repentance. The heart of the
adulterous woman is <i>snares and nets;</i> she plays her game to
ruin souls with as much art and subtlety as ever any fowler used to
take a silly bird. The methods such sinners use are both deceiving
and destroying, as snares and nets are. The unwary souls are
enticed into them by the bait of pleasure, which they greedily
catch at and promise themselves satisfaction in; but they are taken
before they are aware, and taken irrecoverably. Her hands are as
bands, with which, under colour of fond embraces, she holds those
fast that she has seized; they are <i>held in the cords of their
own sin,</i> <scripRef id="Ec.viii-p41.3" osisRef="Bible:Prov.5.22" parsed="|Prov|5|22|0|0" passage="Pr 5:22">Prov. v. 22</scripRef>.
Lust gets strength by being gratified and its charms are more
prevalent. [3.] He reckoned it a great instance of God's favour to
any man if by his grace he has kept him from this sin: <i>He that
pleases God shall escape from her,</i> shall be preserved either
from being tempted to this sin or from being overcome by the
temptation. Those that are kept from this sin must acknowledge it
is God that keeps them, and not any strength or resolution of their
own, must acknowledge it a great mercy; and those that would have
grace sufficient for them to arm them against this sin must be
careful to please God in every thing, by keeping his ordinances,
<scripRef id="Ec.viii-p41.4" osisRef="Bible:Lev.18.30" parsed="|Lev|18|30|0|0" passage="Le 18:30">Lev. xviii. 30</scripRef>. [4.] He
reckoned it a sin that is as sore a punishment of other sins as a
man can fall under in this life: <i>The sinner shall be taken by
her. First,</i> Those that allow themselves in other sins, by which
their minds are blinded and their consciences debauched, are the
more easily drawn to this. <i>Secondly,</i> it is just with God to
leave them to themselves to fall into it. See <scripRef id="Ec.viii-p41.5" osisRef="Bible:Rom.1.26 Bible:Rom.1.28 Bible:Eph.4.18-Eph.4.19" parsed="|Rom|1|26|0|0;|Rom|1|28|0|0;|Eph|4|18|4|19" passage="Ro 1:26,28,Eph 4:18,19">Rom. i. 26, 28; Eph. iv. 18,
19</scripRef>. Thus does Solomon, as it were, with horror, bless
himself from the sin in which he had plunged himself.</p>
<p class="indent" id="Ec.viii-p42">(2.) He now discovered more than ever of
the general corruption of man's nature. He traces up that stream to
the fountain, as his father had done before him, on a like occasion
(<scripRef id="Ec.viii-p42.1" osisRef="Bible:Ps.51.5" parsed="|Ps|51|5|0|0" passage="Ps 51:5">Ps. li. 5</scripRef>): <i>Behold, I
was shapen in iniquity.</i> [1.] He endeavoured to find out the
number of his actual transgressions (<scripRef id="Ec.viii-p42.2" osisRef="Bible:Eccl.7.27" parsed="|Eccl|7|27|0|0" passage="Ec 7:27"><i>v.</i> 27</scripRef>): "<i>Behold, this have I
found,</i> that is, this I hoped to find; I thought I could have
understood my errors and have brought in a complete list, at least
of the heads of them; I thought I could have counted them one by
one, and have found out the account." He desired to find them out
as a penitent, that he might the more particularly acknowledge
them; and, generally, the more particular we are in the confession
of sin the more comfort we have in the sense of the pardon; he
desired it also as a preacher, that he might the more particularly
give warning to others. Note, A sound conviction of one sin will
put us upon enquiring into the whole confederacy; and the more we
see amiss in ourselves the more diligently we should enquire
further into our own faults, that what we see not may be discovered
to us, <scripRef id="Ec.viii-p42.3" osisRef="Bible:Job.34.32" parsed="|Job|34|32|0|0" passage="Job 34:32">Job xxxiv. 32</scripRef>. [2.]
He soon found himself at a loss, and perceived that they were
innumerable (<scripRef id="Ec.viii-p42.4" osisRef="Bible:Eccl.7.28" parsed="|Eccl|7|28|0|0" passage="Ec 7:28"><i>v.</i> 28</scripRef>):
"<i>Which yet my soul seeks;</i> I am still counting, and still
desirous to find out the account, but I find not, I cannot count
them all, nor find out the account of them to perfection. I still
make new and amazing discoveries of the desperate wickedness that
there is in my own heart," <scripRef id="Ec.viii-p42.5" osisRef="Bible:Jer.17.9-Jer.17.10" parsed="|Jer|17|9|17|10" passage="Jer 17:9,10">Jer.
xvii. 9, 10</scripRef>. <i>Who can know it? Who can understand his
errors? Who can tell how often he offends?</i> <scripRef id="Ec.viii-p42.6" osisRef="Bible:Ps.19.12" parsed="|Ps|19|12|0|0" passage="Ps 19:12">Ps. xix. 12</scripRef>. He finds that if God enters into
judgment with him, or he with himself, for all his thoughts, words,
and actions, he is <i>not able to answer for one of a thousand,</i>
<scripRef id="Ec.viii-p42.7" osisRef="Bible:Job.9.3" parsed="|Job|9|3|0|0" passage="Job 9:3">Job ix. 3</scripRef>. This he
illustrates by comparing the corruption of his own heart and life
with the corruption of the world, where he scarcely found one good
man among a thousand; nay, among all the thousand wives and
concubines which he had, he did not find <i>one good woman.</i>
"Even so," says he, "When I come to recollect and review my own
thoughts, words, and actions, and all the passages of my life past,
perhaps among those that were manly I might find one good among a
thousand, and that was all; the rest even of those had some
corruption or other in them." He found (<scripRef id="Ec.viii-p42.8" osisRef="Bible:Eccl.7.20" parsed="|Eccl|7|20|0|0" passage="Ec 7:20"><i>v.</i> 20</scripRef>) that he had sinned even in doing
good. But for those that were effeminate, that passed in the
indulgence of his pleasures, they were all naught; in that part of
his life there did not appear so much as one of a thousand good. In
our hearts and lives there appears little good, at the best, but
sometimes none at all. Doubtless this is not intended as a censure
of the female sex in general; it is probable that there have been
and are more good women than good men (<scripRef id="Ec.viii-p42.9" osisRef="Bible:Acts.17.4 Bible:Acts.17.12" parsed="|Acts|17|4|0|0;|Acts|17|12|0|0" passage="Ac 17:4,12">Acts xvii. 4, 12</scripRef>); he merely alludes to his
own sad experience. And perhaps there may be this further in it: he
does, in his proverbs, warn us against the snares both of the
<i>evil man</i> and of the <i>strange woman</i> (<scripRef id="Ec.viii-p42.10" osisRef="Bible:Prov.2.12 Bible:Prov.2.16 Bible:Prov.4.14 Bible:Prov.5.3" parsed="|Prov|2|12|0|0;|Prov|2|16|0|0;|Prov|4|14|0|0;|Prov|5|3|0|0" passage="Pr 2:12,16,4:14,5:3">Prov. ii. 12, 16; iv. 14; v. 3</scripRef>);
now he had observed the ways of the <i>evil women</i> to be more
deceitful and dangerous than those of the <i>evil men,</i> that it
was more difficult to discover their frauds and elude their snares,
and therefore he compares sin to an adulteress (<scripRef id="Ec.viii-p42.11" osisRef="Bible:Prov.9.13" parsed="|Prov|9|13|0|0" passage="Pr 9:13">Prov. ix. 13</scripRef>), and perceives he can no more
find out the deceitfulness of his own heart than he can that of a
strange woman, whose ways are movable, that thou canst not know
them. [3.] He therefore runs up all the streams of actual
transgression to the fountain of original corruption. The source of
all the folly and madness that are in the world is in man's
apostasy from God and his degeneracy from his primitive rectitude
(<scripRef id="Ec.viii-p42.12" osisRef="Bible:Eccl.7.20" parsed="|Eccl|7|20|0|0" passage="Ec 7:20"><i>v.</i> 20</scripRef>): "<i>Lo, this
only have I found;</i> when I could not find out the particulars,
yet the gross account was manifest enough; it is as clear as the
sun that man is corrupted and revolted, and is not as he was made."
Observe, <i>First,</i> How man was made by the wisdom and goodness
of God: <i>God made man upright; Adam the first man,</i> so the
Chaldee. God made him, and he made him <i>upright,</i> such a one
as he should be; being made a rational creature, he was, in all
respects, such a one as a rational creature should be,
<i>upright,</i> without any irregularity; one could find no fault
in him; he was <i>upright,</i> that is, determined to God only, in
opposition to the <i>many inventions</i> which he afterwards turned
aside to. Man, as he came out of God's hands, was (as we may say) a
little picture of his Maker, who is <i>good and upright.
Secondly,</i> How he was marred, and in effect unmade, by his own
folly and badness: <i>They have sought out many
inventions</i>—they, our first parents, or the whole race, all in
general and every one in particular. <i>They have sought out great
inventions</i> (so some), inventions to become great as gods
(<scripRef id="Ec.viii-p42.13" osisRef="Bible:Gen.3.5" parsed="|Gen|3|5|0|0" passage="Ge 3:5">Gen. iii. 5</scripRef>), or <i>the
inventions of the great ones</i> (so some), of the angels that
fell, the <i>Magnates,</i> or <i>many inventions.</i> Man, instead
of resting in what God had found for him, was for seeking to better
himself, like the prodigal that left his father's house to seek his
fortune. Instead of being for one, he was for many; instead of
being for God's institutions, he was for his own inventions. The
law of his creation would not hold him, but he would be at his own
disposal and follow his own sentiments and inclinations. <i>Vain
man would be wise,</i> wiser than his Maker; he is giddy and
unsettled in his pursuits, and therefore has <i>many
inventions.</i> Those that forsake God wander endlessly. Men's
actual transgressions are multiplied. Solomon could not find out
how many they are (<scripRef id="Ec.viii-p42.14" osisRef="Bible:Eccl.7.28" parsed="|Eccl|7|28|0|0" passage="Ec 7:28"><i>v.</i>
28</scripRef>); but he found they were <i>very many.</i> Many kinds
of sins, and those often repeated. <i>They are more than the hairs
on our heads,</i> <scripRef id="Ec.viii-p42.15" osisRef="Bible:Ps.40.12" parsed="|Ps|40|12|0|0" passage="Ps 40:12">Ps. xl.
12</scripRef>.</p>
</div></div2>