Annotations on the book of Ecclesiastes

LONDON, Printed by I. Streater, 1669.

ECCLESIASTES, OR, The Preacher.

The Argument. The Author of this Book both by the Style, and by the Title of it appeareth to have been Solomon, since no other Son of David was King in Jerusalem, but he. He seemeth to have written it in his old Age, when he took a more serious view of his past Life. The Honours, pleasures, wealth, wisdom, he had so abundantly enjoyed: The Errors and miscarriages which he had fallen into: the large experience, and many observations he had made, of things Natural, Moral, Domestical, Civil, Sensual, Divine: the Curious and Critical inquiry he had made after true happiness, and what Contribution all things under the Sun could afford thereunto. ⟨p. 2⟩Concerning which, He doth, 1. In the general discover the utter vanity and insufficiency of all things here below to make a man Blessed, in regard of their mutable nature, of their weakness and disproportion to the Soul of Man: of the weariness which is contracted by the studying of them: and the impossibility of ever drawing from them more then ha•• been formerly extracted; and consequently the fruitless attempt of any that should ever after go about to receive satisfaction from them. 2. He demonstrateth this General Proposition touching the most Vain Vanity of all things under the Sun, by an Induction of those particulars, from which, above all others, men usually expect the greatest Contentment. Those are, 1. Wisdom and Knowledge both natural and moral, for inquiry whereinto no man was ever furnished with greater abilities and stronger inclinations in himself; or with more fitting provisions and assistants from without, then Solomon was, in regard of the greatness of his dignity and estate; and yet after all he concludeth, That Wisdom and Knowledge do but increase Grief and Sorrow, so far are they from bringing such blessedness to the Soul, as may fully satisfy the desires thereof. 2. Pleasures and Delights, which he had as much advantage by his greatness to Enjoy, and by his wisdom to Examine, as ever any ⟨p. 3⟩other man should have: and yet all the content he expected from them, did end in hatred of them, and despair of ever mending his condition by them. 3.

The Argument. THe Author of this Book both by the Style, and by the Title of it appeareth to have been Solomon, since no other Son of David was King in Jerusalem, but he. He seemeth to have written it in his old Age, when he took a more serious view of his past Life. The Honours, pleasures, wealth, wisdome, he had so abundantly enjoyed: The Errors and miscarriages which he had fallen into: the large experience, and many observations he had made, of things Natural, Moral, Domestical, Civil, Sensual, Divine: the Curious and Critical inquiry he had made after true happinesse, and what Contribution all things under the Sun could afford thereunto.

Honour, greatness, and power in the World, concerning which, he showeth that it is so far from making men happy, as that without the fear of God to correct and temper it, it is the occasion of much wickedness to those that have it, and of much misery to th•se that suffer under it: It usually breaking forth into oppression and violence, whereby men in power carry themselves like beasts towards their brethren, and shall themselves dye like beasts, undesired, and unlamented. It being likewise matter of much discouragement to men that are oppressed by it, making them weary of their lives, careless of their labours, resolved rather upon quiet idleness, then upon envied employments; and to get what they can privately to themselves, then having been publicly useful, to •e repaid with no other Rewards then wrong and danger: by which means Society and Community of services amongst men, so greatly beneficial to public interest, are obstructed and dissolved. 4. An outward form of Religion and of Divine Worship, into which foolish men by carnal confidence, and superficial performances, do also put diverse vanities, and make even Gods service unuseful to their ⟨p. 4⟩Happiness. 5. Riches and great Possessions, which are so far from satisfying the heart of man, as that they occasion more cares, less sleep, less quiet, are snares and occasions of much Hurt to the owners of them, who, living, possess them with sorrow; and dying, part with them with wrath and indignation: Having little benefit by them in their life, as having not power no enjoy them: nor in their death any comfort from them, as leaving them to they know not whom, being not at all exempted by them either from misery or mortality. And having thus discovered the vanity of the principal things from whence the Heart of man might have expected satisfaction: He doth thereupon prescribe many excellent means for healing and abating of that Vanity, and for procuring tranquility unto the Mind, and peace and comfort to the life of a man. Such are, Contentation of heart in the sweet and fr•e Enjoyment of all outward Blessings, with thanksgiving, and in the fear of God. Quiet and Humble Acquiescence under the holy and powerful providence of God, in all the Events which befall us in the World. Sincerity of heart in his worship, and prudent Piety in our vows, prayers, and addresses unto him.

Honour, greatnesse, and power in the World, concerning which, he sheweth that it is so far from making men happy, as that without the fear of God to correct and emper it, it is the occasion of much wickednesse to those that have it, and of much misery to thse that suffer under it: It usually breaking forth into oppression and violence, whereby men in power carry themselves like beasts towards their brethren, and shall themselves dye like beasts, undesired, and unlamented. It being likewise matter of much discouragement to men that are oppressed by it, making them weary of their lives, careless of their labours, resolved rather upon quiet idlenesse, then upon envied imployments; and to get what they can privately to themselves, then having been publickly useful, to e repayed with no other Rewards then wrong and danger: by which means Society and Community of services amongst men, so greatly beneficial to publick interest, are obstructed and dissolved. 4. An outward form of Religion and of Divine Worship, into which foolish men by carnal confidence, and superficial performances, do also put diverse vanities, and make even Gods service unuseful to their

Patience of spirit under all the oppressions we meet with in the world. A composed preparedness ⟨p. 5⟩of mind to undergo sorrows and afflictions. Prudent and pious moderation of spirit in our behaviour towards all men, that so we may preserve our names from Calumny, and our persons from danger. Meekness, Charity, Patience towards such as offend, considering Common frailty, and our own weakness. Sobriety of mind, contenting our selves with a measure of wisdom and knowledge, and not busying our selves with things too high for us. Practical Prudence, which may render us beautiful in the eyes of others. Loyalty a•d obedience towards Magistrates, that our lives may not be made uncomfortable by their displeasure. Wisdom to discern of time and judgment. Preparedness of heart against inevitable evils. Submission to the Holy and invincible Providence of God, admiring his Works, adoring his Judgments. Joyful fruition of Comforts. Conscionable and industrious walking in our particular Callings. Wisdom how to carry our selves amidst the many Casualties which meet us in the World, so as that we may by our loyalty towards our Superiors decline the danger of displeasure from them: and by our Charity to Inferiors, lay up a good foundation for our selves, against the time to come. Lastly, Moderation in the use of Comforts here: And preparation by the fear of God, and keeping of his Commandments, ⟨p. 6⟩for death and Judgment hereafter. That by these means as our Life is sweet, so our Death may be welcome. That the Piety of our Youth may help us to bear the Infirmities of our Age, and to lift up our Heads in the day of Redemption.

Patience of spirit under all the oppressions we meet with in the world. A composed preparedness ⟨p. 5⟩of mind to undergo sorrows and afflictions. Prudent and pious moderation of spirit in our behaviour towards all men, that so we may preserve our names from Cal•mnie, and our persons from danger. Meekness, Charity, Patience towards such as offend, considering Common frailty, and our own weaknesse. Sobriety of mind, contenting our selves with a measure of wisdome and knowledge, and not busying our selves with things too high for us. Practical Prudence, which may render us beautiful in the eyes of others. Loyalty ad obedience towards Magistrates, that our lives may not be made uncomfortable by their displeasure. Wisdome to discern of time and judgment. Preparedness of heart against inevitable evils. Submission to the Holy and invincible Providence of God, admiring his Works, adoring his Iudgments. Ioyful fruition of Comforts. Conscionable and industrious walking in our particular Callings. Wisdome how to carry our selves amidst the many Casualties which meet us in the World, so as that we may by our loyalty towards our Superiours decline the danger of displeasure from them: and by our Charity to Inferiours, lay up a good foundation for our selves, against the time to come. Lastly, Moderation in the use of Comfrts here: And preparation by the fear of God, and keeping of his Commandements,

CHAP. I.

IN this Chapter we have, 1. The Inscription of the whole Book, ver. 1. wherein the Author thereof is described by his Natural Relation, the son of David; His Civil Relation, King in Jerusalem; and his Church-Relation, a Preacher; or a Penitent Soul, returning into the bosom of the Church, from whence by many gross miscarriages he had secluded himself. 2. A general Proposition, setting forth the utter insufficiency of all things under the Sun to make a man Blessed, and the extreme vanity which is in them, in relation unto such an End, (however otherwise useful and beneficial they may be, within their own sphere, when sanctified, to sweeten and comfort the life of a man, who hath placed his Happiness in God:) insomuch, that all the labour which is taken to extract happiness from the Creature, will be wholly fruitless, and without ⟨p. 7⟩any profit at all, vers. 2, 3. 3. The proof of this general Proposition;

IN this Chapter we have, 1. The Inscription of the whole Book, ver. 1. wherein the Author thereof is described by his Natural Relation, the son of David; His Civil Relation, King in Ierusalem; and his Church-Relation, a Preacher; or a Penitent Soul, returning into the bosome of the Church, from whence by many gross miscarriages he had secluded himself. 2. A general Proposition, setting forth the utter insufficiency of all things under the Sun to make a man Blessed, and the extream vanity which is in them, in relation unto such an End, (however otherwise useful and benef•cial they may be, within their own sphere, when sanctified, to sweeten and comfort the life of a man, who hath placed his Happiness in God:) insomuch, that all the labour which is taken to extract happiness from the Creature, will be wholly fruitless, and without ⟨p. 7⟩any profit at all, vers. 2, 3. 3. The proof of this general Proposition;

1. By mans mortality, whereby he is quickly removed from the fruition of them; whereas that which makes a man happy ought for ever to abide with him, vers. 4.

2. By the Instability of all other Creatures, They come and presently they go, and are never in a fixed condition: If coming, they make happy; then departing, they leave miserable again. By which instability of the creatures, being themselves continually unsatisfied, is implied, 1. Their weakness to minister satisfaction to so noble a creature as man, vers. 5, 6, 7. 2. The restless and fruitless Labour which is taken in seeking satisfaction from things which only affect the senses, since the Eye is not satisfied with seeing, nor the ear with hearing, vers. 8.

2. By the Instability of all other Creatures, They come and presently they go, and are never in a fixed condition: If comeing, they make happy; then departing, they leave miserable again. By which imstability of the creatures, being themselves continually unsatisfied, is implyed, 1. Their weaknesse to minister satisfaction to so noble a creature as man, vers. 5, 6, 7. 2. The restlesse and fruitlesse Labour which is taken in seeking satisfaction f•om things which only affect the sences, since the Eye is not satisfied with seeing, nor the ear with hearing, vers. 8.

3. By the continual Vicissitudes and returns of the same things, which having failed once, yea often before, are never likely to afford further supplies, then already they have done (which indeed are none) towards the happiness of a man. And therefore except they can minister some new matter •f satisfaction to the soul, which was never found in them before, and which indeed they will never do; impossible it is, but the ⟨p. 8⟩same disappointment which others have met with, must likewise befall those, who shall from the same things seek for that, which the wisest of men heretofore were never able to extract from them, vers. 9, 10, 11.

3. By the continual Vicissitudes and returns of the same things, which having failed once, yea often before, are never likely to afford further supplyes, then already they have done (which indeed are none) towards the happinesse of a man. And therefore except they can minister some new matter •f satisfact•on to the soul, which was never found in them before, and which indeed they will never do; impossible it is, but the ⟨p. 8⟩same disappointment which others have met with, must likewise befall those, who shall from the same things seek for that, which the wisest of men heretofore were never able to extract from them, vers. 9, 10, 11.

4. By Solomons own experience, who by the dignity of his place, by t•e inclination of his heart, by the greatness of his wisdom and learning, and by the abundance of his wealth, was able to go as far as any other man could in this enquiry after true happiness; and when he had set himself to make a most Critical and Accurate search into all things here below, doth conclude of them all in general, and of the most excellent of them all in particular, namely of wisdom and knowledge, That they are not only Vanity, and so unable to satisfy the Soul, but are further Vexation of spirit, as causing much grief and sorrow to that heart which is immoderately conversant about them.

4. By Solomons own experience, who by the dignity of his place, by t•e inclination of his heart, by the greatness of his wisdome and learning, and by the abundance of his wealth, was able to go as far as any other man could in this enquiry after true happinesse; and when he had set himself to make a most Critical and Accurate search into all things here below, doth conclude of them all in general, and of the most excellent of them all in particular, namely of wisdome and knowledge, That they are not onely Vanity, and so unable to satisfie the Soul, but are further Vexation of spirit, as causing much grief and sorrow to that heart which is immoderately conversant about them.

Vers. 1. The words of the Preacher, the son of David, King in Jerusalem.] These words are the Inscription of th•s Book, setting down the Author thereof by his Parentage, dignity, and design in this writing. The Author is prefixed, ⟨p. 9⟩as owning and avowing the doctrine therein contained: His dignity is added, to set on the drift and scope of the Book the better. A King. Such a King, the son of David, so piously educated, 1 Reg. 2.2, 3. 1 Chron. 28.9. Prov. 31.1. so solemnly by God selected and separated to that Honour, 2 Sam. 7.12—15. 2 Chron. 1.1. so admirably endowed with inward wisdom, whereby he was fitted, as in special for the work of Government, 1 Reg. 3.12, 28. so likewise for all natural and moral inquiries, 1 Reg. 10.3. 1 Reg. 4.29—34. So rightly furnished with all outward means to further such an inquiry, 2 Chron. 9.22. so fixed and wholly taken up with it, sometimes viciously taking his fill of outward pleasures, 1 Reg. 11.1. sometimes critically, purposely setting himself to extract the quintessence of all sublunary perfections, Eccles. 1.17. and lastly, being instructed by God, an inspired person, and called out to publish this as a Preacher of so necessary a truth to Gods people; In all these respects, there is much Authority added to what the Wise man delivers in this Book, and he do•• hereby excite the attention of the people thereunto, as unto the words of a penitent Convert, and of a wise, holy, and potent Prince.

Vers. 1. THe words of the Preacher, the son of David, King in Ierusalem.] These words are the Inscription of th•s Book, setting down the Author thereof by his Parentage, dignity, and design in this writing. The Author is prefixed, ⟨p. 9⟩