Annotations on the book of Ecclesiastes

as the more delicate the senses are, the more ⟨p. 239⟩sharply are they affected with what offends them, Rom. 7.14—24. & 12.3. 1 Cor. 15.9, 10. & 13.9, 10. 3. That it is the nature of spiritual wisdom to discover spiritual wants, and the more the soul knows of God, the greater doth it discern and bewail its distance from him; as things nearest the Centre make more haste unto it, Exod. 33.11, 18.

as the more delicate the senses are, the more ⟨p. 239⟩sharply are they affected with what offends them, Rom. 7.14—24. & 12.3. 1 Cor. 15.9, 10. & 13.9, 10. 3. That it is the nature of spiritual wisdome to discover spiritual wants, and the more the soul knows of God, the greater doth it discern and bewail its distance from him; as things neerest the Center make more haste unto it, Exod. 33.11, 18.

V. 24. That which is far off, and exceeding deep, who can find it out?] Or, that which hath been, is far off, and exceeding deep: the word is doubled, to note the superlative degree, as Prov. 20.14. He showeth the cause why he was far from wisdom, because the works of God, whether of Creation, Redemption, or Providence, are very profound, abstruse, and mysterious, greatly distant from the eye, and beyond the comprehension of the weak and narrow reason of man, Prov. 2.4. Job 11.6—10. Ps. 139.6.

V. 24. That which is far off, and exceeding deep, who can find it out?] Or, that which hath been, is far off, and exceeding deep: the word is doubled, to note the superlative degree, as Prov. 20.14. He sheweth the cause why he was far from wisdome, because the works of God, whether of Creation, Redemption, or Providence, are very profound, abstruse, and mysterious, greatly distant from the eye, and beyond the comprehension of the weak and narrow reason of man, Prov. 2.4. Job 11.6—10. Ps. 139.6.

V. 25. I applied mine heart to know, and to search, and to seek out wisdom, &c.] Or, I and my heart turned every way, left no means unattempted, exactly to discover wisdom, &c. The using of many words unto one purpose, implies the exquisite and curious search which Solomon made in this inquiry; as Deut. 13.14. See Chap. 1.13, 17. ⟨p. 240⟩& 2.3, 12. Solomon was not so much discouraged by the difficulty, as provoked by the excellency of wisdom, and made no other use of the profoundness and abstruseness thereof, than to multiply his endeavours in searching after it.

V. 25. I applyed mine heart to know, and to search, and to seek out wisdome, &c.] Or, I and my heart turned every way, left no means unattempted, exactly to discover wisdome, &c. The using of many words unto one purpose, implyes the exquisite and curious search which Solomon made in this inquiry; as Deut. 13.14. See Chap. 1.13, 17. ⟨p. 240⟩& 2.3, 12. Solomon was not so much discouraged by the difficulty, as provoked by the excellency of wisdome, and made no other use of the profoundness and abstruseness thereof, than to multiply his endeavours in searching after it.

I, and my heart] That is, I did heartily and seriously seek out. The copulative Vau, doth either import a preposition, I with my heart did search, as 1 Sam. 14.19. or a more clear explication; I, that is, my heart: so the learned conceive that copula many times to signify as much as, That is, as Gen. 35.12. 1 Chron. 21.12. 2 Sam. 17.12. 1 Sam. 17.40. & 28.3.

I, and my heart] That is, I did heartily and seriously seek out. The copulative Vau, doth either import a preposition, I with my heart did search, as 1 Sam. 14.19. or a more clear explication; I, that is, my heart: so the learned conceive that copula many times to signifie as much as, That is, as Gen. 35.12. 1 Chron. 21.12. 2 Sam. 17.12. 1 Sam. 17.40. & 28.3.

And to know the wickedness of folly, even of foolishness and madness] Or, the foolishness of madness: as the Apostles expression is [Greek or Hebrew], a sinning sin, Rom. 7.13. so here the Wise man expresseth the desperate wickedness and folly of corrupt hearts: by wickedness of folly, and foolishness of madness, thereby signifying the vast and deep corruption and deceit which is in the heart of man. The knowledge whereof he did search after, that he might be the better able to convince and to dissect the consciences of others, 1 Cor. 14.24, 25. Heb. 4.12. Ezek. 14.5. Isa. 49.2. Ps. 45.5. Rev. 1.16. only his study is in this order, first he searcheth and seeketh out wisdom, as an antidote against the danger of his second studies, to discover the wickedness, folly, and madness of sensual pleasures. And therefore we shall observe, that in the particular wickedness which he specifieth in the next verse, namely, the enticements of a whorish woman, he doth often premise the Commendations of wisdom, and the study of that, as an effectual prevention of that mischief, Prov. 2.10—19. & 5.1, 2, 3. & 6.6, 20—24. Prov. 7.4, 5. & 9.10—13.

And to know the wickedness of folly, even of foolishness and madness] Or, the foolishness of madness: as the Apostles expression is 〈non-Latin alphabet〉, a sinning sin,

V. 26. And I find more bitter than Death the woman whose heart is snares and nets, ⟨p. 242⟩&c.] He showeth the discovery which he had made by his study to find out the wickedness of folly, and foolishness of madness, by instancing in one particular vanity of the wiles and subtleties of harlots, which it was necessary for him to add to the former catalogue of vanities, that he might give to the Church then, and leave a record for all posterity to take notice of his special Repentance for those gross miscarriages which by that means he had been drawn into. And here he gives, 1. The Character of an whorish woman, described, 1. By her subtlety. Her heart is snares and nets, her cunning devices to deceive and entangle sensual persons, are as gins laid to catch silly creatures, who are enticed with the bait, but discern not the danger, See Prov. 2.16. & 6.24, 26. & 7.5. & 9.16, 17. & 22.14. 2. By her power, her hands, wherewith she catcheth, holdeth, embraceth him, are as strong cords to hale simple fools as an ox to the slaughter, Prov. 7.13, 21, 22. Judg. 16.15—19.2. Here is the great danger of these nets and bands to the souls of men.

V. 26. And I find more bitter than Death the woman whose heart is snares and nets, ⟨p. 242⟩&c.] He sheweth the discovery which he had made by his study to find out the wickedness of folly, and foolishness of madness, by instancing in one particular vanity of the wiles and subtilties of harlots, which it was necessary for him to add to the former catalogue of vanities, that he might give to the Church then, and leave a record for all posterity to take notice of his special Repentance for those gross miscarriages which by that means he had been drawn into. And here he gives, 1. The Character of an whorish woman, described, 1. By her subtilty. Her heart is snares and nets, her cunning devices to deceive and intangle sensual persons, are as gins laid to catch silly creatures, who are entised with the bait, but discern not the danger, See

They are more bitter than death] More pernicious, and bring more heavy miseries with them. We read of the bitterness of death, 1 Sam. 15.32. and of a worse bitterness, the end of a strange woman is bitter as ⟨p. 243⟩wormwood, and her steps take hold on hell, Prov. 5.4, 5. Death may be sweetened and sanctified, made a welcome and desirable thing to a believer, 1 Cor. 15.55. Phil. 1.23. Luke 2.29, 30. But the bitterness of hell is incurable; death may be honourable, to dye in a good cause, in a good old age, to go to the grave in peace, lamented, desired, with the sweet savour of an holy life, and many good works to follow one, Rev. 14.13. Phil. 1.21. Ps. 116.16. But to consume and putrefy alive, under a Tabes of impure l•sts, to perish, as Tiberius did at Capreae, quotidie perire me sentio, to shipwreck a mans honour, ruin his estate, shorten his years, consume his flesh, put a hell into his conscience, to bury his name, his substance, his soul, his carcass, in the bosom of an Harlot; this is a bitterness beyond that of death, Prov. 5.9, 10, 11. & 6.26, 33. & 9.16, 17, 18.

They are more bitter than death] More pernitious, and bring more heavy miseries with them. We read of the bitterness of death,

who so pleaseth God, shall escape from her, but the sinner shall be taken by her] Here is intimated the great wrath of God against this sin. It is a sin which he useth to give over reprobates, and those whom he in special manner hateth, unto; a sin which few repent of, to take hold of the paths of life again, Prov. 2.19. & 22.14. Amos 7.17. Rom. 1.24—28. Eph. 4.18, 19. A man is not ⟨p. 244⟩preserved from the power of this temptation by his own wisdom or strength, but only by the supernatural grace of God.

who so pleaseth God, shall escape from her, but the sinner shall be taken by her] Here is intimated the great wrath of God against this sin. It is a sin which he useth to give over reprobates, and those whom he in special manner hateth, unto; a sin which few repent of, to take hold of the paths of life again, Prov. 2.19. & 22.14. Amos 7.17. Rom. 1.24—28. Eph. 4.18, 19. A man is not ⟨p. 244⟩preserved from the power of this temptation by his own wisdome or strength, but only by the supernatural grace of God.

V. 27.28. Behold, this I have found, (saith the Preacher,) &c.] This, which he had spoken of, vers. 26. or which followeth, vers. 28.

saith the Preacher] This added, 1. To give credit from his wisdom and experience to what he here affirms: especially having made so distinct and accurate an inquiry, weighing and comparing one by one, to find out the account, and to come to a determinate and clear judgement in the case, and to make a certain conclusion. 2. To testify to the Church his repentance. This have I found, saith the soul, which, by sound repentance, is returned unto the Congregation of Saints, which was before ensnared in the nets and bands of seducing women, and that upon serious & sad recollected thoughts, which he hath not yet given over, but doth insist upon the same penitent inquiry still.

saith the Preacher] This added, 1. To give credit from his wisdome and experience to what he here affirms: especially having made so distinct and accurate an inquiry, weighing and comparing one by one, to find out the account, and to come to a determinate and clear judgement in the case, and to make a certain conclusion. 2. To testifie to the Church his repentance. This have I found, saith the soul, which, by sound repentance, is returned unto the Congregation of Saints, which was before ensnared in the nets and bands of seducing women, and that upon serious & sad recollected thoughts, which he hath not yet given over, but doth insist upon the same penitent inquiry still.

one man amongst a thousand have I found, but a woman amongst all those have I not found] The meaning is not to condemn one sex rather than the other; for all have sinned, and come short of the glory of God, Rom. 3.23.) and Solomon had known good and wise women, as well as men, Prov. 18. ⟨p. 245⟩22. & 19.14. Prov. 12.4. & 31.10—30. But he speaketh here of his observation, according to his former sensual conversation with wanton women, which seems to be the reason of the number here mentioned: for Solomon had a thousand wives and concubines, all strange women of the neighbour wicked nations, which turned away his heart from the Lord unto idols. Amongst all these thousand, Solomon had not found one good one, 1 Reg. 11.1—9 Or the subtle counsels of one man, amongst many, may more easily be discerned, than of any harlot, because their flatteries and dalliances do steal away the heart, and put out the eyes and judgement, and infatuate a man so, that he can look no further than the present delights wherewith they do bewitch him, Hos. 4.11. Judg. 16.17—21. Prov. 7.21, 22. & 5.6.

one man amongst a thousand have I found, but a woman amongst all those have I not found] The meaning is not to condemn one sexe rather than the other; for all have sinned, and come short of the glory of God, Rom. 3.23.) and Solomon had known good and wise women, as well as men,

V. 29. Lo, this only have I found, that God hath made man upright, but they have sought out many inventions,] This only: He could not discover all the streams of wickedness and folly amongst men: but the original and fountain of them all he doth discover, namely, the corruption of the heart of man by the fall; this he found, that their wickedness was not from God, nor by creation, but from themselves, and their willing ⟨p. 246⟩entertainment of the temptation of the serpent. Some more subtly expound these words, as a confirmation of the former: God made Adam Right, and so he continued so long as he was alone: but when the Woman was given unto him, she tempted him, and then they sought out many inventions. Because the woman was first in the transgression, 1 Tim. 2.14. But here he speaketh of both Sexes together under the name of man, and showeth, that they were made without any of this sinful and subtle wisdom, after the Image of God, endowed with divine wisdom to discern the way unto true happiness, and with perfect ability to pursue the same, Gen. 1.26. Col. 3.10. But though he were made upright, yet he was as a creature, mutable, & so subject to be overcome by temptation, and accordingly he did easily admit of the temptation of Satan, and sought out many inventions of his own, did not content himself with that way to happiness which God had prescribed, but fancied to himself an higher perfection, and yielded to follow those new ways unto blessedness, which Satan and his own deceived heart, did suggest unto him, and so fell from his primitive honour, and became like the Beasts that perish, and contracted a bottomless and unsearchable depth of sinful deceit, which none but God can ⟨p. 247⟩throughly search and discover, Jer. 17.9. Isa. 57.10. Jer. 2.23, 24

and so relateth to the temptation of the Serpent, Ye shall be like unto Gods, you shall be advanced into a nobler and more honourable condition, then now you are in, Gen. 3.5. these thoughts, being suggested by Satan, they ambitiously entertained, and so fell from their primitive perfection.

CHAP. VIII.

The wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparedness of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernible, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietness and impatience of spirit, when a man liveth under wicked Rulers, against whose cruelty▪ all a mans wisdom and meekness can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o• comfort unto good men in this temptation▪ and of terrors and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5▪

THe wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparednesse of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernable, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietnesse and impatiency of spirit, when a man liveth under wicked Rulers, against whose cruelty all a mans wisdome and meeknesse can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o comfort unto good men in this temptation and of terrours and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5