Annotations on the book of Ecclesiastes

V. 10. And whatsoever mine eyes desired, &c.] It might be objected, That his wisdom haply and his fear of God, restrained both his eye and his heart from so full a fruition of these delights, as were requisite to extract all the comfort of them; so Job restrained his eye, Job 31.1. and Solomon adviseth a glutton to restrain his appetite, Prov. 23.2. Numb. 15.39. To this he answereth, That whatsoever his eyes desired, (as the eye is one of the principal seats of desire or lusting, 1 Joh, 2.16. Josh. 7.21.) he did not reserve any thing of it from them, which withheld his heart from any joy: Neither did any accidental hinderance intercede, as war, or sickness, or sorrow, or any notable affliction; which might debar him from a liberal and cheerful use of all this his greatness. The eye is here taken synecdochically for all the senses, (for in this ample preparation there was provision for them all.) Much labour and care he had taken to make those provisions for the flesh; (as the Apostles phrase in another sense is, Rom. 13.14.) and there was no other fruit of all that labour, but having gotten them, to enjoy them.

V. 10. And whatsoever mine eyes desired, &c.] It might be objected, That his wisdom haply and his fear of God, restrained both his eye and his heart from so full a fruition of these delights, as were requisite to extract all the comfort of them; so Job restrained his eye, Job 31.1. and Solomon adviseth a glutton to restrain his appetite, Prov. 23.2. Numb. 15.39. To this he answereth, That whatsoever his eyes desired, (as the eye is one of the principal seats of desire or lusting, 1 Joh, 2.16. Josh. 7.21.) he did not reserve any thing of it from them, which withheld his heart from any joy: Neither did any accidental hinderance intercede, as war, or sickness, or sorrow, or any notable affliction; which might debar him from a liberal and cheerful use of all this his greatnesse. The eye is here taken synecdochically for all the senses, (for in this ample preparation there was provision for them all.) Much labour and care he had taken to make those provisions for the flesh; (as the Apostles phrase in another sense is,

my heart rejoiced] That is, I my self did intimately rejoice and please my self in the fruit of my labours.

my heart rejoyced] That is, I my self did intimately rejoyce and please my self in the fruit of my labours.

this was my portion of all my labour] This was all the fruit, benefit, and as it were, inheritance, which my labours in this kind did purchase for me. A metaphor from the manner of dividing inheritances, Numb. 18.20. or spoils, 1 Sam. 30.24.

V. 12. And I turned my self, &c.] Here Solomon doth once more seriously apply himself, as he did before, Chap. 1.17. to take a view of wisdom and folly. Because it might haply be objected, That at the first consideration of them, he might let many things slip, which were of weight and moment in his present inquiry. Because, second thoughts, and solemn review of former studies, may haply beget some retractation, and discover ⟨p. 63⟩some error: The later day being usually the disciple of the former; and we use to say, that the second thoughts are the wisest: therefore when the Scripture will put a thing beyond question, it says it over again, Gal. 8.9.

V. 12. And I turned my self, &c.] Here Solomon doth once more seriously apply himself, as he did before, Chap. 1.17. to take a view of wisdom and folly. Because it might haply be objected, That at the first consideration of them, he might let many things slip, which were of weight and moment in his present inquiry. Because, second thoughts, and solemn review of former studies, may haply beget some retractation, and discover ⟨p. 63⟩some error: The later day being usually the disciple of the former; and we use to say, that the second thoughts are the wisest: therefore when the Scripture will put a thing beyond question, it sayes it over again, Gal. 8.9.

I turned my self] This notes reconsideration and special heedfulness, to inquire a new into a business, and likewise a weariness of those pleasures which had disappointed him, Joh. 20.14.

to behold wisdom, and madness and folly] To compare the one with the other, that I might the better understand them, as contraries serve to set forth one the other. There is nothing more usual in Solomons Proverbs then this kind of Antithesis, to put contraries together for natural illustration.

for what can the man do that cometh after the King] Here man and king; the king seems to be opposed, what further progress can any more private man make in this disquisition, then I who am such a king? This is a Prolepsis or answer to a tacit objection; for it might be said, that it was a high and bold attempt for one man out of his particular experience to pass so confident a sentence of vanity, & vexation, upon all wisdom and greater works. To this he answereth, that no man after him, could do more in this ⟨p. 64⟩enquiry then he had done, who was so eminent in wisdom, in power, and in industry, that was as it were fitted and stirred up by God unto this business; and therefore if any man after him should set about the same work, he should do no other thing then that which the king had done before him. This appears to be no arrogant boast in Solomon; because the Scripture testifieth the same of him, 1 Reg. 3.12. The Man who will not believe it upon my report, but will make trial of it himself, if he will go with the same wisdom and integrity about it as] have done, shall find the same vanity in the bottom of every creature, as I have found. So here are two reasons why Solomon challengeth belief in this point. 1. The advantages which he so great a king had above any other man, to draw forth all the flower and quintessence of the creature. 2. The double diligence which he used in it, in not only viewing throughly once, but reviewing again the things upon which he passed such a judgment.

for what can the man do that cometh after the King] Here man and king; the king seems to be opposed, what further progress can any more private man make in this disquisition, then I who am such a king? This is a Prolepsis or answer to a tacite objection; for it might be said, that it was a high and bold attempt for one man out of his particular experience to passe so confident a sentence of vanity, & vexation, upon all wisdom and greater works. To this he answereth, that no man after him, could do more in this ⟨p. 64⟩enquiry then he had done, who was so eminent in wisdom, in power, and in industry, that was as it were fitted and stirred up by God unto this business; and therefore if any man after him should set about the same work, he should do no other thing then that which the king had done before him. This appears to be no arrogant boast in Solomon; because the Scripture testifieth the same of him, 1 Reg. 3.12. The Man who will not believe it upon my report, but will make trial of it himself, if he will go with the same wisdom and integrity about it as] have done, shall find the same vanity in the bottom of every creature, as I have found. So here are two reasons why Solomon challengeth belief in this point. 1. The advantages which he so great a king had above any other man, to draw forth all the flower and quintessence of the creature. 2. The double diligence which he used in it, in not onely viewing throughly once, but reviewing again the things upon which he passed such a judgment.

what the man] The words intimate a kind of indignation, disdain, undervaluing of any one who should attempt such an inquiry after him, as Psal. 8.4. Quid dignum tanto tulit hic promissor hiatu; what is the man who cometh after the king, whom they have ⟨p. 65⟩made king before; so some read the words: but the most genuine and coherent sense is that which our translation expresseth; he that comes after can do nothing but what they have done: i.e. what is done already before them. The active voice indefinite used for the passive, as Isa. 9.6. Jer. 12.6. Gen. 16.14. 1 Sam. 23.22.

what the man] The words intimate a kinde of i•dignation, disdain, undervaluing of any one who should attempt such an inquiry after him, as Psal. 8.4. Quid dignum tanto tulit hic promissor hiatu; what is the man who cometh after the king, whom they have ⟨p. 65⟩made king before; so some read the words: but the most genuine and coherent sence is that which our translation expresseth; he that comes after can do nothing but what they have done: i.e. what is done already before them. The active voice indefinite used for the passive, as Isa. 9.6. Jer. 12.6. Gen. 16.14. 1 Sam. 23.22.

I would observe hence, 1. That the double and multiplied experience of wise, great and good men, doth gain much credit and strength to the doctrines so confirmed, 1 Joh. 1.3. Heb. Chap. 11. & 12.1. Jam. 5.10, 11.

I would observe hence, 1. That the double and multiplyed experience of wise, great and good men, doth gain much credit and strength to the doctrines so confirmed, 1 Joh. 1.3. Heb. Chap. 11. & 12.1. Jam. 5.10, 11.

2. That the more prejudice is in the heart of men against a truth, the more care must be used to vindicate the same from all show of exception, Tit. 1.11. & 2.8. Act. 6.10. and 18.28.

2. That the more prejudice is in the heart of men against a truth, the more care must be used to vindicate the same from all shew of exception, Tit. 1.11. & 2.8. Act. 6.10. and 18.28.

3. For a man to speak the truth of himself touching the gifts of God bestowed on him. and to mention his own experiences, only aiming therein at the glory and truth of God, and edification of the Church, is no arrogance, or violation of modesty, but an improving of Gods gifts to the ends for which he gave them, Chap. 1.16.

3. For a man to speak the truth of himself touching the gifts of God bestowed on him. and to mention his own experiences, onely ayming therein at the glory and truth of God, and edification of the Church, is no arrogance, or violation of modesty, but an improving of Gods gifts to the ends for which he gave them, Chap. 1.16.

V. 13. Then I saw that wisdom excelleth folly: &c.] That there is an excellency in ⟨p. 66⟩wisdom more then in folly, &c. This Solomon confesseth, that indeed there is a great difference between wisdom and pleasures, that being many ways more excellent then those; and therefore though the study of wisdom be not without pain and sorrow, Chap. 1.18. yet it is not therefore to be rejected: Wisdom leaves behind it some permanent good, as the word here imports, whereas pleasures do perish in their use, and nothing stays behind them but the sting and sorrow. The sorrow of wisdom is in the getting, but the sorrow of pleasures is after the using, and enjoying of them. It is true, wisdom and knowledge are vain, in order to a higher and nobler end then they bear proportion unto. viz. to make man truly happy, yet they are of excellent use, and singular ornaments to the soul which hath them; so the Apostle, though he tell us that charity is more excellent then gifts, the one serving for edification only of others, but the other for sanctification of a mans self, yet acknowledgeth that they are all operations of Gods Spirit, and bestowed on men for very profitable uses, and accordingly to be earnestly desired, 1 Cor, 12.4, 7, 31. & 14.1, 39. we are so to esteem gifts, as that we prefer salvation and happiness before them, Luk. 10.20.

V. 13. Then I saw that wisdom excelleth folly: &c.] That there is an excellency in ⟨p. 66⟩wisdom more then in folly, &c. This Solomon confesseth, that indeed there is a great difference between wisdom and pleasures, that being many waies more excellent then those; and therefore though the study of wisdom be not without pain and sorrow, Chap. 1.18. yet it is not therefore to be rejected: Wisdom leaves behind it some permanent good, as the word here imports, whereas pleasures do perish in their use, and nothing staies behinde them but the sting and sorrow. The sorrow of wisdom is in the getting, but the sorrow of pleasures is after the using, and enjoying of them. It is true, wisdom and knowledg are vain, in order to a higher and nobler end then they bear propotion unto. viz. to make man truly happy, yet they are of excellent use, and singular ornaments to the soul which hath them; so the Apostle, though he tell us that charity is more excellent then gifts, the one serving for edification onely of others, but the other for sanctification of a mans self, yet acknowledgeth that they are all operations of Gods Spirit, and bestowed on men for very profitable uses, and accordingly to be earnestly desired, 1 Cor, 12.4, 7, 31. & 14.1, 39. we are so to esteem gifts, as that we prefer salvation and happinesse before them,

As far as light excelleth darkness] Wisdom to the mind being as light to the body and therefore the Rabbins called their wise men, the light of the world; as our Saviour his Apostles. Matth. 5.14. Light is many ways comfortable, it shows things in their distinct forms and shows, it discovers any thing hurtful, that it may be avoided; or beneficial, that it may be embraced, whereas darkness confoundeth all things, and exposeth a man to many dangers. Light is pleasant in it self, Eccles. 11.7. and it is metaphorically used to express the most excellent things, as joy, Psal. 97.11. Ester. 8.16. liberties, and deliverance, Isa. 9.1. Glory, 1 Tim 6.16. Prosperity. Mic. 7.9. Life it self. Job 3.16, 20. and usually, wisdom and knowledge, whereunto it is here compared, Dan. 5.14. And it is very useful and necessary for direction in our works and labours, Joh. 11.9, 10. But darkness on the other side is very uncomfortable; it is used to express the most calamitous and disconsolate condition, Job. 30.26. Eccles. 5.17. Isa. 8.22. Amos. 5.18.20. Isa. 50.10. Eccles. 11.8. very unuseful, as putting a stop to all labour, Exod 10.23.

V. 14. The wise mans eyes are in his head] The reason of the former comparison, a wise man is in the light, but a fool in darkness. In his head, as in a watch-tower, from whence he seeth his way before him a far of, taketh notice of things to come, as well as things present, is circumspect, and heedful, judicious, and wary in his undertakings; Therefore they who are called wise men in one place, Deut. 16.19. are called men that have their eyes open, in another place, Exod. 23.8. They do in the beginning of a business look forward to the end of it, they forecast events, foresee consequences; their eyes try their ways, as Psal. 11.4. so looking straight forward, denoteth pondering and weighing a mans actions, Prov. 4.25, 26. here it is that Moses said to his father in law, who was a very wise man, thou shalt be to us instead of eyes, to guide and counsel us, Numb. 10. ⟨p. 69⟩31. where the LXX. render it, [Greek or Hebrew], thou shalt be an elder, a counsellor, a guide amongst us; so Job saith of himself, that he was eyes to the blind, Job. 29.15. A counsellor, and guide unto them. Thus the excellency of wisdom is described by the eye, as being the principal part of the body and most beneficial to the whole, 1 Cor. 12.16, 17, 21. Mat. 9.22. and what the eye is to the body, that is to the mind, Eph. 1.18.

V. 14. The wise mans eyes are in his head] The reason of the former comparison, a wise man is in the light, but a fool in darkness. In his head, as in a watch-tower, from whence he seeth his way before him a far of, taketh notice of things to come, as well as things present, is circumspect, and heedfull, judicious, and wary in his undertakings; Therefore they who are called wise men in one place,

But the fool walketh in darkness] Hereby we understand what is meant by having the eyes in the head, namely, to have them useful for guiding and ordering our ways, so as that we may not err, wander, stumble, fall, mistake, miscarry in our affairs. The Antithesis should have run thus, but the fools eyes are in his heels, or he hath no •yes to see; but the use of Scripture is to put in the place of the antithesis, that which shall in sense amount thereunto, as Prov. 12.27. the one part of the verse is parabolical or proverbial, but the Antithesis is plain and familiar; so Prov. 14.3. & 15.19. The fool is rash, heady, inconsiderate, cannot discern events, nor foresee dangers; knows not which way to choose, or to refuse; his eyes are any where, rather then in his head, Prov. 17.24. is carried headlong in his business, easily snared and taken, Prov. 4.18, 19. 2 Pet. ⟨p. 70⟩1.19. Matth. 13.15, 16. By darkness here, we may understand blindness, Act. 13.11. and then walking in darkness, is a discovery of folly; when a man wants eyes, and yet will be wandering and venturing abroad; when he knows not whither he goes, nor what dangers are in his way.

But the fool walketh in darknesse] Hereby we understand what is meant by having the eyes in the head, namely, to have them useful for guiding and ordering our waies, so as that we may not erre, wander, stumble, fall, mistake, miscarry in our affairs. The Antithesis should have run thus, but the fools eyes are in his heels, or he hath no •yes to see; but the use of Scripture is to put in the place of the antithesis, that which shall in sense amount thereunto, as