Annotations on the book of Ecclesiastes

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

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⟩

The words of the Preacher] Some read it as a proper name, the words of Koheleth son of David, and so would have it to be one of the names of Solomon, as Jedidiah, 2 Sam. 12.25. Lemuel, Prov. 31.1. It is usually out of the Greek rendered Ecclesiastes, or the Preacher: as if Solomon had publicly delivered it to the Congregation, (as we find sometimes Kings and extraordinary persons have spoken to the people in their Church assemblies, 1 Reg. 8.1.12.) But it seemeth chiefly to signify Solomons repentance, and re-uniting himself to the congregation of Gods people, from whence by his idolatries and other apostasies he had departed: and so the sense is, The words of the soul, or person congregated or gathered unto the Church, or congregation of Saints, Ps. 89.6. viz. of the son of David, King in Jerusalem. Some were not to be admitted into the congregation at all, Deut. 23.3. Nehem. 13.1. and others by idolatry and apostasy, did shut out themselves from the assemblies of the Saints, by joining themselves to other gods. Now here Solomon doth by solemn and serious repentance return into the bosom of that congregation, from which by his idolatry he had departed, and turned his heart from the Lord God of Israel, 1 King. 11.9. And doth therein, and thereunto declare the ⟨p. 11⟩vanity of all other ways, save only the fear and worship of the Lord, unto true happiness. And herein he imitateth his father David, whose name is haply here for that cause mentioned, that as David being converted did publish his repentance unto the Church, in that solemn penitential Psalm, Psal. 51. So his son, having fallen from his integrity, did take the same course to give glory to God in the great congregation, Psal. 40.10. and to make known his repentance to all the Church, that thereby he might glorify God, and strengthen his brethren. Whence he frequently in this book giveth himself this title, as of a penitent convert, Chap. 1.12. & 7.29. & 12.8, 9, 10. The word is a Participle or Adjective of the feminine gender, yet joined here to a verb masculine, as elsewhere to a verb feminine, Chap. 7.27. There, because of the grammatical congruity, Here, with relation to the person thereby signified. They use to supply the sense with the word nephesh, soul, which is mentioned presently after it, Chap. 7.27, 28. and so that word is elsewhere supplied,

My glory be not thou united unto their assembly; the Noun is masculine, the verb feminine, to signify that by glory, the same was to be understood in that clause, which was expressed ⟨p. 12⟩by the feminine Noun, the soul, in the former clause: and so glory seems elsewhere to signify the soul of a man, Ps. 30.12. If it be inquired what may be the cause why Solomon doth not prefix his proper name to this Book, as to the other two of the Proverbs and Canticles: Though it be not necessary to be curious in questions of this nature, yet this may be inoffensively conjectured; 1. That he seems hereby to intimate, That by his former sins he had as it were forfeited his name of Peace, and so we find that by reason of those his sins, God stirred up adversaries against him, 1 King. 11.14, 23. 2. To note his sincerity, who now chose to be known rather by the name of a penitent convert, than of a peaceable Prince, as if he who had troubled Israel by his sins, did no longer deserve his name of peace, as the prodigal said to his father, I am no more worthy to be called thy son. So in Scripture, men have taken new names suitable to a new condition, Gen. 52.28. Ruth. 1.20. Mar. 3.16, 17. Nehem. 9.7. The other additions likewise to his name of penitence may seem to be looked on by him as aggravations of his sins. 1. That he was the son of David, a godly father, who had given him such holy education, who had provided him materials to build Gods house, and greatly encouraged ⟨p. 13⟩him to advance the worship of the Lord, who had been an example to him to take heed of falling into gross sins, that the son of such a father should fall so solely. 2. That he was a King on his fathers throne, and that not by right of inheritance, but by special designation from the Lord, who had singled him out above his brethren, and had appeared unto him twice, & gave him wisdom and princely endowments for so great a place, that he should defile the throne whereunto he had been so graciously advanced, and from thence give to all the people so sad an example of sensuality and apostasy. 3. That he was a King in Jerusalem, an holy City, where was Gods throne as well as the thrones of the house of David, that he should defile the Lords land, and his dwelling place: These were considerations worthy for such a penitent to have his eyes on, for his greater humiliation. Thereby teaching us, 1.

That the sins of the child are greatly aggravated by the godliness of the parent, Jer. 22.15, 16, 17. 2. That the sins of the child are greatly aggravated by the falls and miscarriages of the parent, Dan. 5.18—23. 3. That sins are greatly aggravated by the dignities and privileges of those that commit them, 2 Sam. 12.7, 8, 9. Deut. 32.12—19. Amos 2.9—13.3.2. 4. That the greater the ⟨p. 14⟩person is that sinneth, whereby the scandal to the Church is likewise the greater, the more solemn ought his repentance to be, Numb. 12.14, 15, 16. 2 Chron. 33.12, 13, 15, 16, 18, 19. 5. That the power of grace is exceeding great, which can subdue the hearts of the greatest men unto the heaviest yoke of public and solemn repentance, 2 Cor. 10.4, 5, 6. And further, from the description of the person, and his writing of this book, we may observe, 1. That eminency of wisdom without the continued assistance of grace, cannot keep a man from gross and foul lapses. Never a wiser man than Solomon, and never any Saint fell into more foolish lusts. God is pleased sometimes to suffer men to fall into such sins, the contrary graces whereunto they had most eminently been adorned withal. As David, a most spiritual man, into fleshly l•st; Lot, whose righteous soul had been vexed at the filthy conversation of the Sodomites, into another sort of unnatural impurity by incest of his daughters: Job, into impatience; Moses, the meekest man alive, into great passion of mind, Numb. 20.10. Peter, the boldest Disciple, into base fear and cowardice of spirit in denying his Master. 2. That height of honour, and abundance of wealth, are sore snares and temptations, even to the

That the Saints, after some great offence given by their falls to the Church, make it their business, upon their repentance, to do some more notable and eminent service to the Church: as Peter who had been most fearful in denying Christ, was after most forward in preaching him, and most bold in the profession of him, Act. 1.15. & 2.14. & 3.12. & 4.8. & 5.29.

V. 2. Vanity of vanities, saith the Preacher, vanity of vanities, All is vanity.] The scope of the wise man is, to direct us in the right way to true happiness. And this he ⟨p. 16⟩doth, first negatively, assuring us that it is not to be found in any thing under the sun. Secondly, affirmatively, that it is to be found only in God and his service. For the former, this is the last issue and result of all that curious inquiry which Solomon made into the utmost excellencies of creatures here below. He was furnished above all other men with all variety of requisites for such a work, set himself critically about it, to dissect as it were, and take a thorough view of the creature, and having so done, this is the upshot, that All is nothing but very vanity. And this he doth in a vehement and pathetical manner, that it may be the more observed. He doth not say, All is vain; but in the abstract, (which is much more emphatical) All is vanity: Not vanity only, but vanity of vanities, that is, extreme vanity. The Genitive case of the Noun, according to the use of that tongue, supplying an Adjective of the superlative degree, Gen. 9.25. Cant. 1.1. Hos. 10.15. 1 Tim. 6.15. And this proposition he doubleth and repeateth again; thereby intimating, 1. The unquestionable certainty of it, Gen. 40.32. Isa. 8.9▪ 2. The great consequence of it, as being a truth necessary to be inculcated, that it might make the deeper impression on the heart, Ezek. 21.27. Psal. 62.11. Rev. 18.2. 3. The natural ⟨p. 17⟩unaptness which is in us to give credit to it, or to take notice of it, except it be thus inculcated upon us,