Annotations on the book of Ecclesiastes

2. In relation unto the efficacy of knowledge. The heart and life of man is naturally crooked and perverse, very tortuous, wicked, and deceitful, Jer. 17.9. Psal. 12▪5.5. and it is exceeding defective both in principles, and in power to do good as it ought, Rom. 3.23. 2. Cor. 3.5. Now all the most exquisite natural knowledge is not able to rectify these things, either to restore man to his original integrity, or supply his manifold defects. Such knowledge will puff up, 1. Cor. 8.1. but it will not sanctify, Rom. 1. 20, 21, 32. Jude. vers. 20. The Lord indeed by his grace and spirit doth both, Luk. 3.5. Psal. 84.11. 1 Thess. 3.10. Eph. 3.19. 1 Cor. 1.5. but no natural or acquired knowledge is able to do it.

2. In relation unto the efficacy of knowledge. The heart and life of man is naturally crooked and perverse, very tortuous, wicked, and deceitfull, Jer. 17.9. Psal. 12▪5.5. and it is exceeding defective both in principles, and in power to do good as it ought, Rom. 3.23. 2. Cor. 3.5. Now all the most exquisite natural knowledge is not able to rectifie these things, either to restore man to his original integrity, or supply his manifold defects. Such knowledge will puff up,

3. As it cannot rectify that which is amiss in man, so neither in any other thing. Sin hath brought much disorder, corruption, confusion upon the whole Creation, Rom. 8.20. infinite are the defects and failings every where. And none of this can all the wisdom of man be able to correct, but he must still leave it as he found it, vain and imperfect. So it will be till the time of the restitution of all things, when God will make a new earth and a new heaven, and deliver the Creature from the bondage of corruption, into a glorious liberty, Act. 1.21. 2 Pet. 3.13. And all this he affirms of the most excellent natural knowledge; how much more vain and unprofitable are the perverse and impertinent studies of many men, which have nothing of solidity or usefulness in them, Col. 2.8. 1 Tim. 6.4, 5. Rom. 1.22. 1 Cor. 1.20.

3. As it cannot rectifie that which is amiss in man, so neither in any other thing. Sin hath brought much disorder, corruption, confusion upon the whole Creation, Rom. 8.20. infinite are the defects and failings every where. And none of this can all the wisdom of man be able to correct, but he must still leave it as he found it, vain and imperfect. So it will be till the time of the restitution of all things, when God will make a new earth and a new heaven, and deliver the Creature from the bondage of corruption, into a glorious liberty, Act. 1.21. 2 Pet. 3.13. And all this he affirms of the most excellent natural knowledge; how much more vain and unprofitable are the perverse and impertinent studies of many men, which have nothing of solidity or usefullness in them,

V. 16, 17. I communed with mine own, &c.] This is a Prolepsis wherein he meeteth with an objection, viz. That the knowledge of the creatures might make a man happy, though he had not attained unto it, not for any defect in them, but in the narrowness of his own understanding. To which he answereth, That if any man could have found it out in them, he should, in regard of the greatness of his parts, and exquisite industry; as Chap. 2.12.

I am come to great estate, and have gotten, or added, more wisdom] Or, I have gotten great estate and wisdom, and a•ded to it, I have exceeded and increased in wisdom. So the word seems elsewhere to import, 1 Sam. 20▪ 41. Isaiah 9.3. Amos 8.5. Or, I have come to be a great man, Joel 2.20. to do great things. [Greek or Hebrew].

I am come to great estate, and have gotten, or added, more wisdome] Or, I have gotten great estate and wisdome, and a•ded to it, I have exceeded and increased in wisdome. So the word seems elsewhere to import, 1 Sam. 20▪ 41. Esay 9.3. Amos 8.5. Or, I have come to be a great man, Joel 2.20. to do great things. 〈non-Latin alphabet〉.

then all they that have been before me] 1 King. 4.30. & 10.27. yea all that come after him too, Christ only excepted, 1 King. 3.12.

in Jerusalem] Where the study of wisdom was, more then in other places.

in Ierusalem] Where the study of wisdom was, more then in other places.

my heart had great experience. Had seen much wisdom and knowledge] Wisdom seems to note the general knowledge of things Divine and humane; Knowledge, the experimental: or wisdom the Habit and instrument; knowledge, the acquired perfection gotten by the help of that habitual wisdom. Here, 1. He seems to have magnified ⟨p. 45⟩wisdom in his choice, which also may be implied in the word [Greek or Hebrew], 1 Reg. 3.9.11. 2. To have increased it. 3. To have carried it into his heart, it was inward and experimental knowledge. 4. To have delighted in it, & gone seriously & with full purpose about it.

my heart had great experience. Had seen much wisdome and knowledge] Wisdome seems to note the general knowledge of things Divine and humane; Knowledge, the experimental: or wisdom the Habit and instrument; knowledge, the acquired perfection gotten by the help of that habitual wisdome. Here, 1. He seems to have magnified ⟨p. 45⟩wisdom in his choice, which also may be implyed in the word 〈non-Latin alphabet〉, 1 Reg. 3.9.11. 2. To have increased it. 3. To have carried it into his heart, it was inward and experimental knowledge. 4. To have delighted in it, & gone seriously & with full pupose about it.

gave my heart] See vers. 13. The more wise any man is, the more he laboureth to grow in wisdom.

to know wisdom, and to know madness and folly] Chap. 7.25. Hereby he understands moral, political, and practical knowledge, in order to its better government, to observe the difference between wise and virtuous, and between foolish and wicked actions: the word rendered folly, is in this only place written with the letter [Greek or Hebrew] Sin, in all others with the letter [Greek or Hebrew] Samech, and so may be here rendered either folly, or prudence. And this he found to be vexation of spirit, or feeding on wind; observing how short men came of the one, and how much the other did abound. Or finding by his own experience, that neither the perfection of moral wisdom, so far as it is acquirable by humane diligence, nor yet the pleasures and delights of vicious and foolish could quiet and settle the heart of man, 1 Cor. 1.20. Eccles. 11.8, 9. A bare speculative knowledge of good, and an experimental ⟨p. 46⟩presumptuous knowledge of evil, such as Adams was in eating the forbidden fruit, are so far from making men happy, that they increase their misery.

to know wisdom, and to know madness and folly] Chap. 7.25. Hereby he understands moral, political, and practical knowledge, in order to its better government, to observe the difference between wise and vertuous, and between foolish and wicked actions: the word rendred folly, is in this onely place written with the letter 〈non-Latin alphabet〉 Sin, in all others with the letter 〈non-Latin alphabet〉 Samech, and so may be here rendred either folly, or prudence. And this he found to be vexation of spirit, or feeding on wind; observing how short men came of the one, and how much the other did abound. Or finding by his own experience, that neither the perfection of moral wisdome, so far as it is acquirable by humane diligence, nor yet the pleasures and delights of vitious and foolish could quiet and settle the heart of man, 1 Cor. 1.20. Eccles. 11.8, 9. A bare speculative knowledge of good, and an experimental

But here Solomon may seem to have committed an error against the moral wisdom which he here professed to enquire after, namely, in speaking of much so his own eminency in gifts beyond other men, Joh. 8.13. He doth it not falsely, arrogantly, nor proudly and vain-gloriously, to magnify himself, but humbly, in acknowledging Gods gifts, and necessarily to discover thereby the truth of that doctrine he was now teaching the Church by his own experience: and so it is lawful to make mention of Gods gifts and graces bestowed on us, as the Apostle doth, 1 Cor. 14.18. & 15.10. 2 Cor. 11, 5, 6.

But here Solomon may seem to have committed an errour against the moral wisdome which he here professed to enquire after, namely, in speaking of much so his own eminency in gifts beyond other men, Joh. 8.13. He doth it not falsly, arrogantly, nor proudly and vain-gloriously, to magnifie himself, but humbly, in acknowledging Gods gifts, and necessarily to discover thereby the truth of that doctrine he was now teaching the Church by his own experience: and so it is lawful to make mention of Gods gifts and graces bestowed on us, as the Apostle doth, 1 Cor. 14.18. & 15.10. 2 Cor. 11, 5, 6.

V. 18. in much wisdom] Or, in the abundance of wisdom, as Psal. 72.7. & 51.1. Prov. 20.6, 15. Hos. 8.12. Or in the man who is much in wisdom, or who hath much wisdom, Job 11.2. The sense is every way the same.

V. 18. in much wisdome] Or, in the abundance of wisdome, as Psal. 72.7. & 51.1. Prov. 20.6, 15. Hos. 8.12. Or in the man who is much in wisdome, or who hath much wisdome, Job 11.2. The sense is every way the same.

is much grief] Or, anger, or indignation. Whence the Chaldee Paraphrase, The more knowledge any man hath, without repentance, the more wrath is upon him from the Lord, as Luke 12.47. But the meaning, according ⟨p. 47⟩to the scope of the context, is, That abundance of wisdom is always accompanied with a proportion of trouble and perturbation of mind; as indignation, to see how little fruit, and how much disappointment a man doth meet with in it, and how little account is made of it in the World, as Eccles. 9. Grief and discontent, when the more wisdom a man hath, the more ignorance he doth discover in himself, and the more pains he must take to go on unto more knowledge yet unattained; and yet still find his crookedness of mind, and manifold defects uncorrected, unsupplied; fear of losing, and forgetting what with so great pains had been gotten. Some begin the next Chapter with these words, and so make them a transition to the next endeavour of Solomon, to find out happiness in some other thing; and so the sense runs thus; Forasmuch as in much wisdom there is much grief, &c. and this was not the way to attain true happiness and content to toil and weary out my self with pain, sorrow of mind and body in the attaining of wisdom: Therefore I said in my heart, Go to now, I will prove thee with mirth, &c. Yet the purpose of the Wise man is not to deter men from so noble a labour as the study of wisdom and learning, but to raise up to the study of heavenly Wisdom, and ⟨p. 48⟩the fear of God, whereby their other knowledge would be sanctified, sweetened, and made excellently useful and comfortable to them.

is much grief] Or, anger, or indignation. Whence the Chaldee Paraphrase, The more knowledge any man hath, without repentance, the more wrath is upon him from the Lord, as Luke 12.47. But the meaning, according ⟨p. 47⟩to the scope of the context, is, That abundance of wisdome is alwaies accompanied with a proportion of trouble and perturbation of mind; as indignation, to see how little fruit, and how much disappointment a man doth meet with in it, and how little accompt is made of it in the World, as

CHAP. II.

Being disappointed in his expectation from the knowledge of the Creature, he now resolveth to search what good may be found in the use and fruition of it, and so sets himself to try what content either sensual, or rational pleasures could bring to the heart; which he doth, from vers. 1. to ver. 12. and finding that he had changed for the worse, he goes back again to the consideration of wisdom and madness, and finding as much disappointment the second time, as he had done the first, vers. 12—23. He concludeth, that there is no comfort nor tranquility to be found in the use of Creatures, till by the favour of God it be sweetened unto us, Vers. 24, 25, 26.

BEing disappointed in his expectation from the knowledge of the Creature, he now resolveth to search what good may be found in the use and fruition of it, and so sets himself to try what content either sensual, or rational pleasures could bring to the heart; which he doth, from vers. 1. to ver. 12. and finding that he had changed for the worse, he goes back again to the consideration of wisdome and madnesse, and finding as much disappointment the second time, as he had done the first, vers. 12—23. He concludeth, that there is no comfort nor tranquility to be found in the use of Creatures, till by the favour of God it be sweetned unto us, Vers. 24, 25, 26.

Vers. 1. I Said in my heart] I purposed Within my self, and did resolve with intimate affection to try what pleasures would do, Chap. 1.16. Luke 12.19.