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Title page of Annotations on the book of Ecclesiastes, London, 1669Annotations on the book of EcclesiastesEdward Reynolds, 1669

Chapter 1

pp. 6–4874 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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CHAP. I.

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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;

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Title page of Annotations on the book of Ecclesiastes, London, 1669Annotations on the book of EcclesiastesEdward Reynolds, 1669

Chapter 1

pp. 6–4874 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:6p. 6

CHAP. I.

:7p. 6–7

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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⟩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 wisdome, 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 vitiously 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.

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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, 2 Sam. 13.29. so where it is said, Gen. 49.6.

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 rendred Ecclesiastes, or the Preacher: as if Solomon had publickly 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 signifie 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 apostacy, did shut out themselves from the assemblies of the Saints, by joyning themselves to other gods. Now here Solomon doth by solemn and serious repentance return into the bosome 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 waies, 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 glorifie 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 joyned 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 supplyed,

:14p. 11–13

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.

My glory be not thou united unto their assembly; the Noun is masculine, the verb feminine, to signifie 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 signifie 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 souly. 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 wisdome 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 apostacy. 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.

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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 ⟨p. 15⟩wisest and most excellent men, Mark 10.23, 25. 1 Tim. 6.9. Isa. 39.1, 2. 3. That repentance sets a man most against that evil by which he had most dishonoured God, and been foiled under temptation. Abundance of knowledge and treasures drew Solomons heart too far from the Lord, and being converted, he sets himself most to discern the emptiness and vanity of them. So Zacheus, Luke 19.8. And Mary Magdalen, Luke 7.37, 38. 4. That the Lord maketh the falls of his servants very beneficial unto his Church; Davids fall was an occasion of his penning some excellent Psalms, and Solomons of writing this excellent book, setting forth the vanity of those worldly things, whereby even wise men are many times drawn away from God. 5.

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 priviledges 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 publick and solemn repentance, 2 Cor. 10.4, 5, 6. And further, from the description of the person, and his writi•g of this book, we may observe, 1. That eminency of wisdome 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 cowardise of spirit in denying his Master. 2. That height of honour, and abundance of wealth, are sore snares and temptations, even to the ⟨p. 15⟩

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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, Jer. 22.29. 4. The earnest affection of the wise man in pressing this necessary truth, with which he himself in his repentance was so deeply affected. Repetitions argue vehemency of affections, and earnest contending for the things so repeated, Ezek. 16.6. Luk. 23.21. Gal. 1.8, 9. Psal. 93.3.

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 thorow 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 Genetive 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 na•ural ⟨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, Jer. 22.29. 4. The earnest affection of the wise man in pressing this necessary truth, with which he himself in his repentance was so deeply affected. Repetitions argue vehemency of affections, and earnest contending for the things so repeated,

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And because it might be thought to be true only of some things, and that some other things which Solomon had not looked so narrowly into, might haply have more excellency in them, therefore he addeth, to prevent this objection, that All is vanity. All, not simply, but with limitation to the subject matter of which he treateth in this Book; Every thing severally, all things jointly. Not any one thing alone, not all things collectively and together are able to satisfy the soul, and to make it happy. It is true, the works of God are all good and excellent, sought out of all those that have pleasure in them. But good in their kind and order; of excellent use to set forth the glory, power, wisdom and goodness of God, and of necessary service for the use of man. 1 Tim. 4.4, 5. Yet withal vain in other respects; 1. Comparatively vain, when put in the balance ⟨p. 18⟩with God, and heavenly things, Job 15.15. Isa. 40.15, 16, 17. 2. Vain by that superinduced vanity, whereunto they are subjected by the sin of man, Rom. 8.20. 3. Vain in order unto happiness, the full possession, the most vigorous fruition of them, cannot bring real satisfaction to the soul of a man; Man himself, the noblest of them all, and that at his best estate, being altogether vanity, Psal. 39.5, 6, 11. Psal. 62.9 . & 144.3, 4. They are vain. 1. In regard of their unprofitableness unto such an use, Jer. 16.19. 2. In regard of their falseness and deceitfulness to those who lean upon them, Job 15—20. Ps. 31.7 . & 62.10. Jon. 2.8. 3. In regard of their instability and impermanency, as being under the bondage of corruption, Rom. 8.20. 1 Cor. 7.30, 31. Ps. 39.11. 2 Cor. 4.18. And in all these respects useless unto happiness; for that which makes a man happy, must bear a thorough proportion to all the wants, desires and capacities of the soul, and must withal be of an equal duration and continuance therewith; neither of which is to be found in any worldly thing.

And because it might be thought to be true only of some things, and that some other things which Solomon had not looked so narrowly into, might haply have more excellency in them, therefore he addeth, to prevent this objection, that All is vanity. All, not simply, but with limitation to the subject matter of which he treateth in this Book; Every thing severally, all things joyntly. Not any one thing alone, not all things collectively and together are able to satisfie the soul, and to make it happy. It is true, the works of God are all good and excellent, sought out of all those that have pleasure in them. But good in their kind and order; of excellent use to set forth the glory, power, wisdome and goodness of God, and of necessary service for the use of man. 1 Tim. 4.4, 5. Yet withal vain in other respects; 1. Comparatively vain, when put in the ballance ⟨p. 18⟩with God, and heavenly things, Job 15.15. Isa. 40.15, 16, 17. 2. Vain by that superinduced vanity, whereunto they are subjected by the sin of man, Rom. 8.20. 3. Vain in order unto happiness, the full possession, the most vigorous fruition of them, cannot bring real satisfaction to the soul of a man; Man himself, the noblest of them all, and that at his best estate, being altogether vanity, Psal. 39.5, 6, 11. Psal. 62.9 . & 144.3, 4. They are vain. 1. In regard of their unprofitableness unto such an use, Jer. 16.19. 2. In regard of their falseness and deceitfulness to those who lean upon them, Job 15—20. Ps. 31.7 . & 62.10. Jon. 2.8. 3. In regard of their instability and impermanency, as being under the bondage of corruption,

:22p. 19–21

under the sun] This may relate to either passage of the verse, either, what remaineth to a man under the Sun; that is, nothing under the Sun will tarry or abide with him. Or, of all the labour which he hath laboured under the Sun; or in relation to worldly matters here below. There is a conversation and a labour in order to things above the Sun, which will remain with a man, and profit him, ⟨p. 20⟩Phil. 3.20. Col. 3.1, 2. Joh. 6.27. But labour in earthly things will not do so. We are said to labour under the Sun, because earthly labour is done by the light of the Sun, Psal. 104.22, 23. Joh. 9.4. and because by that light we are more comforted in the fruition of them, as Eccles. 11.7. and because the benefit we expect from our labours, is wrought instrumentally by the warmth and influence of the Sun, Deut. 33, 14. Here then the wise man proveth his general proposition. Whatsoever is unprofitable and perishing, is very vanity: All things under the Sun, about which the anxious and toilsome labour of man is conversant, are unprofitable and perishing, for nothing of them will remain unto him, or abide with him. Therefore they are all vain. And this he propoundeth by way of interrogation, which makes the negative more unquestionable, as appealing to the conscience of every man, and challenging any man to disprove it. The Scripture usually denies more emphatically by way of interrogation; as Gen. 30.2. 2 Sam. 7.5. compared with 1 Chron. 17.4. Matth. 16.26. Zech. 1.5. And he further insisteth on this point as certain and necessary, Chap. 2.11. & 3.9. & 5.15. The Sum is this; 1. Whatever fruit we have from worldly things, we get it with very hard and toilsome ⟨p. 21⟩labour, either of the mind or body, Gen. 3.17, 19. Job 5.7. 2. However that labour be useful and subservient to our temporal condition, yet it is wholly unprofitable in order unto happiness. 3. The foundation of this unprofitableness, is; 1. It doth not cause a man to excel; it adds nothing of real worth unto him at all, Jam. 2.1—6. Eccl. 9.14, 16. Ps. 49.12, 13, 20. 2. It doth not abide with him; all the comfort it brings, is dying comfort; it stops at the grave, and goes no further. Now nothing is profitable to a man which he cannot transport beyond the grave; which he doth not carry with him into another world, Job. 1.21 . & 21.21. Psal. 49.14, 17. Jo• 6.27. 1 Tim. 6.7.

under the sun] This may relate to either passage of the verse, either, what remaineth to a man under the Sun; that is, nothing under the Sun will tarry or abide with him. Or, of all the labour which he hath laboured under the Sun; or in relation to worldly matters here below. There is a conversation and a labour in order to things above the Sun, which will remain with a man, and profit him, ⟨p. 20⟩Phil. 3.20. Col. 3.1, 2. Joh. 6.27. But labour in earthly things will not do so. We are said to labour under the Sun, because earthly labour is done by the light of the Sun, Psal. 104.22, 23. Joh. 9.4. and because by that light we are more comforted in the fruition of them, as Eccles. 11.7. and because the benefit we expect from our labours, is wrought instrumentally by the warmth and influence of the Sun, Deut. 33, 14. Here then the wise man proveth his general proposition. Whatsoever is unprofitable and perishing, is very vanity: All things under the Sun, about which the anxious and toylsome labour of man is conversant, are unprofitable and perishing, for nothing of them will remain unto him, or abide with him. Therefore they are all vain. And this he propoundeth by way of interrogation, which makes the negative more unquestionable, as appealing to the conscience of every man, and challenging any man to disprove it. The Scripture usually denies more emphatically by way of interrogation; as Gen. 30.2. 2 Sam. 7.5. compared with 1 Chron. 17.4. Matth. 16.26. Zech. 1.5. And he further insisteth on this point as certain and necessary, Chap. 2.11. & 3.9. & 5.15. The Sum is this; 1. Whatever fruit we have from worldly things, we get it with very hard and toylsome

:25p. 22–24

But the earth abideth or standeth for ever] Continueth much longer than the men that are upon it; for ever, noteth often a long time, so long as the present course and order of nature is to continue, Ps. 119.90. so long as such or such an administration lasteth, Gen. 9.12. 1 Sam. 2.30. 1 Sam. 13.13. otherwise we know the earth is to be changed, and in some sense at the least to pass away, as now the inhabitants thereof do, Matth. 24.35. Psal. 102.25, 27. There seems to be a double sense in the words, both Consonant to the present argument. 1. That man cannot be happy by any thing which is here below, in regard of his transitory condition, fathers going, and children succeeding; a mans labour haply may enrich him, or bring him to honour, but it cannot lengthen out his days beyond one generation, and then he and all his acquirements must part, and in ⟨p. 23⟩this respect, the earth on which he treads, is in a condition better than himself, for it abideth to the end. 2. Man seeking happiness from the earth and earthly things, must needs be disappointed of his expectation, because he passeth away, and the earth stays behind him. If he could carry the earth along with him, he might haply promise himself his wonted contentments, but the earth abides where it was, when he goeth from it, and can enjoy it no more, Job. 7.10. Ps. 49.17. Here then we may observe. First, a determinate time prefixed to the life, states, honours, offices of men, at uttermost they are but for one generation, wherein every man hath his service to do, his warfare to accomplish, his race to run, Job 7.1 . & 14.5. 1 Cor. 9.24. Phil. 3.14. 2 Tim. 4.7. Act. 13.36. Secondly, the providence of God in continuing the several succeeding ages of men, that he may still have a seed •o serve him, that one generation may declare •is works to another. That the admirable •ontexture of the works of providence, •arried along by pieces, through various successions of men, may at last most gloriously set forth his wisdom, justice and goodness, Psal. 22.30, 31 . and 102.18. Isa. 38.19. Eccles. 8.17. Thirdly, a mans labour under the sun, is for himself and his posterity: ⟨p. 24⟩his labour about heavenly things will abide with, and benefit himself for ever.

But the earth abideth or standeth for ever] Continueth much longer than the men that are upon it; for ever, noteth often a long time, so long as the present course and order of nature is to continue, Ps. 119.90. so long as such or such an administration lasteth, Gen. 9.12. 1 Sam. 2.30. 1 Sam. 13.13. otherwise we know the earth is to be changed, and in some sense at the least to pass away, as now the inhabitants thereof do, Matth. 24.35. Psal. 102.25, 27. There seems to be a double sense in the words, both Consonant to the present argument. 1. That man cannot be happy by any thing which is here below, in regard of his transitory condition, fathers going, and children succeeding; a mans labour haply may enrich him, or bring him to honour, but it cannot lengthen out his daies beyond one generation, and then he and all his acquirements must part, and in ⟨p. 23⟩this respect, the earth on which he treads, is in a condition better than himself, for it abideth to the end. 2. Man seeking happiness from the earth and earthly things, must needs be disappointed of his expectation, because he passeth away, and the earth staies behind him. If he could carry the earth along with him, he might haply promise himself his wonted contentments, but the earth abides where it was, when he goeth from it, and can enjoy it no more, Job. 7.10. Ps. 49.17. Here then we may observe. First, a determinate time prefixed to the life, states, honours, offices of men, at uttermost they are but for one generation, wherein every man hath his service to do, his warfare to •ccomplish, his race to run, Job 7.1 . & 14.5. 1 Cor. 9.24.

:27p. 24–26

V. 5. The sun also ariseth, and th• sun goeth down, and hasteth to the pla•• where he arose] Or, panteth towards th• place. A metaphor from one who run earnestly to some mark, or presseth fo••ward with strong desire to something would attain, Psal. 119.131. Job 7.•• A like expression, Psal. 19.6, 7. an• 104.19. whereby is signified an unwearied, yet constant and regular motion founded in a Covenant or ordinance Heaven, Jer. 31.35, 36 , and 33.2• Job 38.33. from which without a sp••cial and extraordinary restraint from […] (as Josh. 10.12. Isa. 38.8. Job 9.7▪ it never varieth. Having thus affirmed all things under the sun that they are […] he here beginneth with the sun it […] ⟨p. 25⟩which doth as it were weary it self out of breath with continual motion. 1. If it did bring happiness to a man in its rising, it would remove it again in its setting. 2. Though the earth abideth for ever, and the sun moveth regularly over it with its warmth, and the winds blow on it to refresh the fruits thereof, Cant. 4.16. and the waters pass through it to make it fruitful, Gen. 2.10, 11. yet all this can benefit a man only in his own generation, but cannot convey any durable happiness unto him. 3. The earth abides always alike, the sun moves, the winds blow, the rivers run after one constant manner in one age as in another. If they have never yet made any hap•y, they never will, because they do minister but the same comforts again. 4. Mortality and mutability here is as natural to •an, as standing to the earth, the motions •f the sun, the circuits of the winds, the •owing of the Rivers: so that it is as impossible for him to be happy by creatures •n earth, as it is to alter the covenant of day […] night: or to stop the regular and inva••able courses of the Heavens. 5. The sun […] his course, observes his times of rising […] setting, and though he set, he riseth in […] glory again, but when man goes, he ••turns hither no more, Job 14.7, 12. ⟨p. 26⟩6. Observe the constant and steady obedience of other creatures to that law of working, which was primitively implanted in them, they act as it were knowingly, Psal. 104.19. willingly, Rom. 8.20. vigorously with joy and strength, Psal. 19.5. and thereby shame those who have indeed a principle of light and reason, but act not in conformity unto them.

:28p. 26–27

V. 6. The wind goeth towards the South and turneth about unto the North, &c. As the sun, so the winds have their courses, whereby is noted the uncertainty of outward things, if they please in their coming they must disquiet in their departing, where•as the matter of happiness must be ever present and permanent. Here we may also not the wise providence of God in the circuit of the winds and other sublunary creature which he bringeth out of his treasure, […] directeth as it pleaseth him for the uses […] men, one while making them helpful to […] part of the earth, and another while to an••ther, Psal. 135.7. Job 37.7 . & 38.2▪ Jer. 10.13. Deut. 28.12. Psal. 78.2▪ Gen. 8.1. Exod. 8.1 . & 14.21. He see••eth likewise to have respect to those wind• which in some parts of the world, have a […] regular and uniform motion, in […] months of the year, blowing constant ⟨p. 27⟩out of one quarter, and in others, out of another. The words [going, circuiting, whirling about, returning] are used to show the restless and unquiet nature of these things, their busy and speedy motion, as if they were ever out of their place; all which show how full of vanity they are, and represent the disquiet agitations of the mind of man, till it fix upon him that is immutable.

V. 6. The winde goeth towards the South and turneth about unto the North, &c. As the sun, so the windes have their courses, whereby is noted the uncertainty of outward things, if they please in their coming they must disquiet in their departing, where•as the matter of happiness must be ever pre•sent and permanent. Here we may also not the wise providence of God in the circui• of the windes and other sublunary creature which he bringeth out of his treasure, 〈…〉 directeth as it pleaseth him for the uses 〈…〉 men, one while making them helpful to 〈…〉 part of the earth, and another while to an••ther, Psal. 135.7. Job 37.7 . & 38.2▪ Jer. 10.13. Deut. 28.12. Psal. 78.2▪ Gen. 8.1. Exod. 8.1 . & 14.21. He see••eth likewise to have respect to those wind• which in some parts of the world, have a 〈…〉 regular and uniform motion, in 〈…〉 moneths of the year, blowing constan• ⟨p. 27⟩out of one quarter, and in others, out of another. The words [going, circuiting, whirling about, returning] are used to shew the restless and unquiet nature of these things, their busie and speedy motion, as if they were ever out of their place; all which shew how full of vanity they are, and represent the disquiet agitations of the mind of man, till it fix upon him that is immutable.

:29p. 27–28

V. 7. All rivers run into the sea, yet the sea is not full: unto the place from whence the rivers come, thither they return again.] Though rivers hastily run into the sea, as into their cistern, yet the sea is not filled, so as to swell above the earth, or overflow the bounds within which God hath decreed it to stay, Job 38.8.—11. Psal. 104.8, 9. Jer. 15.22. The reason whereof is, because there is […] perpetual and proportionable return, as fast […] by some channels waters go from their •ountains to the sea, by others they return from the sea into the earth again. Thus, which •ay ever we cast our eyes, we every where meet with evidences of inconstancy and mutability here below, as testimonies of that •anity which all things under the sun are subject unto. 1. By the continual motions of these creatures, he seemeth to describe the restlessness of the mind of man, in enquiring after good. ⟨p. 28⟩2. The dis-satisfaction which it every where meeteth withal, finding no reason to rest or stay there, whither it had formerly hasted with greatest speed. As all rivers cannot fill the sea, so all creatures cannot fill the heart of man. It moves every way, forward and backward, to the South and to the North, from one content unto another for full satisfaction, but can find none, Psal. 39.6 . & 74.11, 19. Prov. 19.21. Luk. 10.41.

V. 7. All rivers run into the sea, yet the sea is not full: unto the place from whence the rivers come, thither they return again.] Though rivers hastily run into the sea, as into their cistern, yet the sea is not filled, so as to swell above the earth, or overflow the bounds within which God hath decreed it to stay, Job 38.8.—11. Psal. 104.8, 9. Jer. 15.22. The reason whereof is, because there is 〈…〉 perpetual and proportionable return, as fast 〈…〉 by some channels waters go from their •ountains to the sea, by others they return from the sea into the earth again. Thus, which •ay ever we cast our eyes, we every where meet with evidences of inconstancy and mutability here below, as testimonies of that •anity which all things under the sun are sub•ect unto. 1. By the continual motions of these •retures, he seemeth to describe the restlesnes of the mind of man, in enquiring after good. ⟨p. 28⟩2. The dis-satisfaction which it every where meeteth withall, finding no reason to rest or stay there, whither it had formerly hasted with greatest speed. As all rivers cannot fill the sea, so all creatures cannot fill the heart of man. It moves every way, forward and backward, to the South and to the North, from one content unto another for full satisfaction, but can find none, Psal. 39.6 . & 74.11, 19. Prov. 19.21. Luk. 10.41.

:30p. 28–30

V. 8. All things are full of labour, man cannot utter it: The eye is not satisfied with seeing, nor the ear filled with hearing] All things, to wit, all these and the like things. This is a close of the former argument. Having showed the unquiet motion of the sun▪ winds, rivers, he here concludeth his Induction of particulars, with a general assertion, that as it was in them, so it is in all things else, no man is able with words to ru• over all particulars, but as it is in some, so is […] in the rest which cannot be numbered. They are said to be full of labour or weariness, because they weary out man in his studies and endeavours about them, Gen. 3.17, 19. Psal. 127 2. Here is also another argument provi•• the main proposition, whatever things bring toilsome labour and weariness with them cannot make a man happy, but are altogether •ai• as to such a purpose: But all things under ⟨p. 29⟩the Sun do bring unto him that is conversant about them toilsome labour and weariness, therefore they cannot make men happy. This toil and weariness doth not only appear in grievous and unpleasing labour, whereunto men are against their wills compelled, Job. 5.7. Lam. 5.5. Jer. 20.18. nor only in those labours which the Lord is pleased to blast and frustrate of an expected end, when men labour as it were in the fire, and reap no fruit of all their pains, Habak. 2.13. Hag. 1.6. Levit. 26.20. Isa. 17.11 . & 55.2. Eccles. 5.16. Luk. 5.5. But it is also true of those labours which a man sets about with greatest delight and willingness, they also have weariness and satiety attending on them; the very honeycomb bringing a loathing with it, Prov. 27.7. And this general he proveth by a double instance. The eye is not satisfied with seeing, nor the ear with hearing] and accordingly, it is in all other numberless particulars. A man may cloy and tire out these faculties, before he can at all satisfy them. He seemeth to instance in these rather then others, 1. Because the exercise of them is easiest, and least labour is spent in the using of them; there is not much force or stress put forth in seeing an amiable and beautiful object, or in hearing some excellent music. 2 Because they are ⟨p. 30⟩the most curious and inquisitive senses. 3. Because their delights are sweetest:

:32p. 30–31

V. 9, 10, 11. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done: and there is no new thing under the Sun, &c.] The substance of these verses is this, If no man hath ⟨p. 31⟩ever hitherto been able to find out happiness in the creature, let no man think now or hereafter to do it, since there is no new thing out of which it may be extracted. All natural causes and effects continue as they were at the beginning, Gen. 8.22. Jer. 31.35, 36. and all humane and voluntary actions, counsels and studies, having the same principles of reason to produce them, and the same objects to draw them out, are in substance the same now as heretofore. And though some discoveries of new things have been made, as the Mariners Card, the Art of Printing, Gun-powder, &c. of which learned men have written, yet from defective and insufficient principles of happiness, such as all natural things are, no thing, though new, can be sufficient unto such an End, since the particulars cannot afford that which the general hath not comprised within it. As face answereth to face in water, so the courses of natural causes and effects, and the hearts desires, counsels of the men in one age, do answer unto those of another, Matth. 24.38, 39. Prov. 27.19.

V. 9, 10, 11. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done: and there is no new •hing under the Sun, &c.] The substance of these verses is this, If no man hath ⟨p. 31⟩ever hitherto been able to find out happiness in the creature, let no man think now or hereafter to do it, since there is no new thing out of which it may be extracted. All natural causes and effects continue as they were at the beginning, Gen. 8.22. Jer. 31.35, 36. and all humane and voluntary actions, counsels and studies, having the same principles of reason to produce them, and the same objects to draw them out, are in substance the same now as heretofore. And though some discoveries of new things have been made, as the Mariners Card, the Art of Printing, Gun-powder, &c. of which learned men have written, yet from defective and insufficient principles of happiness, such as all natural things are, no thing, though new, can be sufficient unto such an End, since the particulars cannot afford that which the general hath not comprized within it. As face answereth to face in water, so the courses of natural causes and effects, and the hearts desires, counsels of the men in one age, do answer unto those of another, Matth. 24.38, 39. Prov. 27.19.

:33p. 31–32

V. 10. Is there any new thing whereof it may be said, See this, It is new?] This is a challenge to any man to procure any new thing if he can, with a peremptory repeating of the former assertion, and denying the ⟨p. 32⟩success of any such attempt. He speaketh of such new things as may far surpass the things which had been discovered before, as to be able to satisfy the heart, and make it truly blessed. And this he confidently denieth, that any thing can further be extracted out of the womb of nature in order unto humane happiness more then had been already discovered. Men may haply flatter themselves in their inventions, as if they had invented new things which were not before, and such as may afford more matter of content and satisfaction then other men in former ages have found. But he shows that this is but a mistake, for It hath been already of old time which was before us.] The discoveries of former ages have been as pregnant towards satisfaction of the heart, as any of after ages can be.

V. 10. Is there any new thing whereof it may be said, See this, It is new?] This is a challenge to any man to procure any new thing if he can, with a peremptory repeating of the former assertion, and denying the ⟨p. 32⟩success of any such attempt. He speaketh of such new things as may far surpass the things which had been discovered before, as to be able to satisfie the heart, and make it truly blessed. And this he confidently denyeth, that any thing can further be extracted out of the womb of nature in order unto humane happiness more then had been already discovered. Men may haply flatter themselves in their inventions, as if they had invented new things which were not before, and such as may afford more matter of content and satisfaction then other men in former ages have found. But he shews that this is but a mistake, for It hath been already of old time which was before us.] The discoveries of former ages have been as pregnant towards satisfaction of the heart, as any of after ages can be.

:35p. 33–34

Here then we see, 1. The aptness which is in man to nauseate and grow weary of the things which he is used unto, though they be otherwise never so excellent, Num. 11.6. 2. The wantonness of our hearts in having an itching desire after new things, and such as former ages were unacquainted with, Acts 17.21. 3. That it is Ignorance and inexperience which maketh things appear new, which indeed are old. 4. That the vanity which our forefathers have found in things here below, is an infallible argument that we shall find the same, and shall certainly miscarry, if we think to get more satisfaction out of the Creatures, then others have gotten before us, Job. 8.8, 9 . & 15.18. 5. That new things are not to be looked for under the Sun, or in the course of natural causes and effects: But in a spiritual and heavenly conversation all things are new, durable, excellent. In the study of Gods Word and ways, there are ever new and wonderful things to be discovered, Psal. 119.18. 2 Cor. 5.17. 2 Pet. 3.13. Rev. 21.5. Gods mercies and judgements are wonderful, ⟨p. 34⟩and he doth many times strange things, which neither we nor our fathers have known, Deut. 432—36. 1 Cor. 2.9.

Here then we see, 1. The aptness which is in man to nauseate and grow weary of the things which he is used unto, though they be otherwise never so excellent, Num. 11.6. 2. The wantonness of our hearts in having an itching desire after new things, and such as former ages were unacquainted with, Acts 17.21. 3. That it is Ignorance and inexperience which maketh things appear new, which indeed are old. 4. That the vanity which our forefathers have found in things here below, is an infallible argument that we shall find the same, and shall certainly miscarry, if we think to get more satisfaction out of the Creatures, then others have gotten before us, Job. 8.8, 9 . & 15.18. 5. That new things are not to be looked for under the Sun, or in the course of natural causes and effects: But in a spiritual and heavenly conversation all things are new, durable, excellent. In the study of Gods Word and wayes, there are ever new and wonderfull things to be discovered, Psal. 119.18. 2 Cor. 5.17. 2 Pet. 3.13. Rev. 21.5. Gods mercies and judgements are wonderfull, ⟨p. 34⟩and he doth many times strange things, which neither we nor our fathers have known, Deut. 432—36. 1 Cor. 2.9.

:36p. 34–35

V. 12, 13. I the Preacher was King over Israel in Jerusalem. And I gave mine heart to seek and search out by wisdom, concerning all things that are done under heaven: This sore travel hath God given to the sons of men, to be exercised therewith.] Having showed the vanity of things under the Sun in general: He now proceedeth unto some special and principal things, wherein men might be apt to place felicity. And he begins with the knowledge of things natural and humane: showing, that if any man could in that respect make himself Happy, he himself had more means to do it then any other man. And the better to gain belief to what he should deliver, He gives it them upon the word and experience of a Convert, a King, an Inspired King, a most wise and Active King, a King in Jerusalem, the seat of God; provoked unto this inquiry by the strong inclination of his own heart, by the special Call and direction of God, by the eye and help of that habitual wisdom which by prayer he had obtained of God in a more eminent manner then any other man; and by his zeal towards the people of God, and towards h•s house at Jerusalem. I, being such a person, ⟨p. 35⟩so completely furnished with all internal and external advantages, do testify the truth which I have delivered upon mine own most exact and accurate trial, That All is Vanity.

V. 12, 13. I the Preacher was King over Israel in Ierusalem. And I gave mine heart to seek and search out by wisdom, concerning all things that are done under heaven: This sore travel hath God given to the sons of men, to be exercised therewith.] Having shewed the vanity of things under the Sun in general: He now proceedeth unto some special and principal things, wherein men might be apt to place felicity. And he begins with the knowledge of things natural and humane: shewing, that if any man could in that respect make himself Happy, he himself had more means to do it then any other man. And the better to gain belief to what he should deliver, He gives it them upon the word and experience of a Convert, a King, an Inspired King, a most wise and Active King, a King in Ierusalem, the seat of God; provoked unto this inqu•ry by the strong inclination of his own heart, by the special Call and direction of God, by the eye and help of that habitual wisdome which by prayer he had obtained of God in a more eminent manner then any other man; and by his zeal towards the people of God, and towards h•s house at Jerusalem. I, being such a person, ⟨p. 35⟩so compleatly furnished with all internal and external advantages, do testifie the truth which I have delivered upon mine own most exact and accurate tryal, That All is Vanity.

CHAP. I.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

CHAP. I.