Exposition Upon Ecclesiastes, Chapter 1 – Chapter 2

Exposition Upon Ecclesiastes · Chapter 1 – Chapter 2

p. 1CHAP. I.

The ARGUMENT.

THE great ſcope of the Spirit of GOD in this Book, being to point out to miſerable fallen Man, the right way to recover his leſt Happineſs of Favour and Fellowship with GOD, and to convince him of the Vanity of ſeeking it in earthly things. The Holy and Wiſe Solomon by divine Inſpiration, in this Chapter [after the inſcription of the whole Bo…, ver. 1. Bearing a deſcription of the P…n-man from his Eccleſiaſtick-Office, natural Deſcent, and civil Dignity, for conciliating the more reverence and attention to the ſubiect] doth shew, …. Negatively, wherein true Happineſt is not to be found, to wit, not in worldly Things, or any endeavours about, or ſucceſe in them: And in order to this, …e firſt layes down this Poſition to be made out, all is Vanity, Ve…ſ. 2: And ſecondly, Prov… it by ſo many Arguments, taken 1: from the unprofitableneſs of a M…n… pains about theſe outward things, verſ. 3. 2. From the frailty of Man himſelf, who though theſe things could profit him yet] … ſ…ay long with them; which he aſſer… verſ. 4. and illuſtrates it comparing Mans frail …ition with other … Creatures, as the Faith, Sun, Wind, and Waters, verſ. 4, 5, 6, 7. 3. From the weariſome told and labour that Ma… hath in the purſuit of outward things before he attain unto them, verſ. 8. 4. From the emptineſs of Satisfaction in theſe things when injoyed even to the outward …enſ… of Sa…ing and … ſought Happineſs to them, verſ. 8. 5. From the Determination of GOD, that i… ſhall … better with them who afterward shall take the ſame courſe who shall find …s n…w thing in p. 2theſe delights, verſ: 9, 10: 6. From the tranſitory and evanishing condition, both of theſe things in themſelves, and of their remembrance with Men, verſ. 11. 7. From Solomon's own experience [after ſerious ſearch] of the Diſappointment, Vanity, and Vexation, of all things under Heaven, verſ: 12, 13, 14. 8: From the impotency and inſufficiency of all the Creatures, and all humane Endeavours about them, to reſtore Man to his loſt Happineſs, verſ: 15. 9: From the short reach and uncomfortable iſſue of the moſt ſedulous exerciſe of the wit of Man about Natural and Moral things, without the Light of the Word and Spirit of GOD, notwithſtanding all the Advantages he may have for that ſtudy, verſ: 16, 17: And 10, From the ſad increaſe of Grief and Sorrow, as the fruit of all the Pains and witty Contrivances of Men about theſe things, while they neglect the ſtudy of Reconciliation and Fellowship with GOD, which is their true Happineſs, verſ: 18: From all which it is evidently proven that was propoſed verſ: 2, That all earthly Things are Vanity in order to the making of a Man truely Happy; and that Man is vain in ſeeking Happineſs in them, neglecting the ſtudy of Reconciliation and Fellowship with GOD, in His Son Chriſt Jeſus.

Eccleſiaſtes Chap: 1:

Verſ: 1:

The Words of the Preacher, the Son of David, King in Jeruſalem

THIS Verſe contains the Inſcription of the whole Book, wherein the Pen-man labours to gain Reverence, and Attention to the following Purpoſe, by holding forth ſeveral conſiderations of himſelf. As Firſt, His Eccleſiaſtick Office, whence he is called the Preacher, or Eccleſiaſtes, a Stile (as it is here expreſſed in the Original) only given to Solomon, no where found in Scripture, but in this Book; and doth ſignifie, 1. One that hath a Calling to aſſemble the Church, and declare the mind of GOD to Her: And ſo it agrees well to Solomon, as a Prophet. 2. One Reconciled. or Re-united to the Church, and thus alſo it agrees to him, who by his grievous defection from the Lord, had ſeparate himſelf from that Bleſſed Society, 1 King. 11.5.9. Now being reſtored again he is Eccleſiastes, a penitent Soul, preaching his Repentance to the Church, the Word is of ſuch a Form, as neceſſarly requires ſomething of this kind to p. 3be added to it for making it plain in our Language, and ſutable to the Original, we find the like added in the Tranſlation Pſal. 16.2. Secondly, He deſcribes himſelf from his Parentage, or deſcent according to the Fleſh, He is the Son of David, a Man in high eſteem with GOD, Act. 13.22. and with his Church, 2 Sam: 23, 1: a Type of Jeſus Chriſt, Pſal: 89: 20. and his Progenitor according to the fleſh. Acts 13:23: Solomon doth deſign himſelf thus, not to make any oſtentation of his Royal Birth but rather to raiſe our minds to expect much good from him, as the anſwer of many Prayers put up for him, Pſ. 72.1. &c. The Fruit of a Holy Education, Prov. 31.1. And many wholeſome counſels given him by his Father, 1 King. 2.2. And to call the Church to mind of the Meſſiah, the true Solomon, who was known to the Church of the Jews by this ſtile, the Son of David, Mat. 22.42. compared with Pſ. 89.35, 36. and is now ſpeaking to the ſame in this Book by his Type. Thirdly, He deſcribes himſelf from his civil place and Dignity, that he was a King; and ſo had many advantages, whereby he might abound in Knowledge; and a King in ſuch a place as Jeruſalem, then the imperial Seat of Judea and Iſrael, afterward divided into two Kingdoms, the prime publick Reſidence of GOD in His Ordinances, with the only viſible Church He had in the World: And ſo he had many occaſions of being acquaint with the Wayes of GOD, with His Church and People. All which calls for Attention to the enſuing Purpoſe of this Book. Hence Learn 1. Whatever a publick Meſſenger of GOD may have to commend Him, and gain acceptance to His Meſſage; yet a Calling from GOD to Preach Truth in His Name, ought to be his chief incouragement to undertake any part of his imployment; and ſhould alſo add more weight to his Meſſage in the minds of People, than any conſideration of him they can have even though he were a King: For, Solomon before any other ſtil… mentions this, and often afterwards this alone, as holding forth the chief conſideration of Him that ſhould gain Reverence and Acceptance to his Meſſage, and encourage himſelf in his Duty, The Words of the p. 4Preacher. 2. As theſe who have been very eminent for Office, Grace, and the like Qualifications, may (when the Lord is provocked to withdraw) fall into ſuch groſs Abominations, as might make them juſtly to be ſecluded from the Society of the Church: So when the Lord vouchſafes Repentance upon them, they will eſteem their Reconciliation with the Church a great benefit, and will be content to Preach their Sin, and ſorrow for Sin, that GOD may be honoured, and others wai…ed; in which caſe they ought to be welcome to the Church again, and the Lords Meſſage ſent by them, received with no leſs reſpect than ever: For Solomon, in teſtimony of his grief that ever he ſeparat from the Church, and of his joy that he is admitted again to that ſweet Society, he calls himſelf here Eccleſiaſtes, which according to the ſignification of the Word touched in the Expoſition, is as much as to ſay, a penitent Soul reconciled to the Church, called to Preach this penitential Sermon to the ſame, and ſo was to be received not only as a Member thereof, but a publick Preacher. The Words of the Preacher. 3. Although deſcent from wicked or obſcure Parents, ought to be no juſt ground of prejudice againſt their Godly Children, who are by Faith ſerved Heirs to the Father of the Faithful Gal. 3.7, Yet deſcent from Godly Parents is ſuch an advantage to Godly Children as may be very comfortable to them, in ſo far as it cleareth their right to ſuch Promiſes as are made to the ſeed of the Upright. Pſ. 37.26. And as it ought to be a ſtrong motive to them to imitate their Parents, and unto others alſo to accept the more heartily any meſſage that ſuch have from the Lord to them: For which cauſes, beſide others mentioned in the Expoſition, we may judge Solomon here to commend the purpoſe of this Book from this, that he was the Son of David. 4. The Lord hath ſeen it fit to imploy ſome of all ranks of Men to be the Preachers and Pen-men of His Holy Word, ſome obſcure perſons, as Herd-men, Amos 1.1. Fiſhers, Mat. 4:8. and of other imployments, Acts 18.3. That the glory of His Power and Grace may be the more conſpicuous, ſome Noble, as Solomon, Iſaiah, and others that Men p. 5may ſee his Truth worthy to take up the Spirits of the greateſt and both ſorts are choſen, that all ranks of Men may meet with ſomething in the ſtile of his Word ſutable for them: For here is a Book of Scripture written by the Son of David King in Jeruſalem. 5. The Greateſt on Earth ſhould think it no diſpiragement to them, nor inconſiſtent with the managing of the weightieſt civil Affairs to ſpend ſome of their time and pains in uſing all means competent for them in their place to propogate the knowledge of the Truth, and advance true Piety, this being the beſt policy they can uſe for eſtabliſhing their juſt power, and making People dutiful to them, Prov. 16.12. For though Solomon wrote this Book as an extraordinary Man; yet in his ſtudy to edifie the Church, and in his pains for acquiring much of that experimental knowledge communicate to the Church in it, he acted as an ordinary Man, and therein is a precedent to all, eſpecially Chriſtian Magiſtrates, painfully to improve their time and gifts by Writing, or other wayes, for the ſpiritual advantage of the Church and People of GOD, The words of the Preacher—King in Jeruſalem. 6. Although the Truth of GOD he worthy of all acceptation for its own excellency and uſefulneſs, Pſ. 119: 97, 98. even though it were delivered by Shepherds, Luk. 2: 17, 18. yet theſe whom the Lord imployes as his Embaſſadors to carry his mind to the Church, may make uſe of any external priviledge they have, to make way for the more hearty acceptance of their Meſſage among the People (who are hardly moved to receive the Truth upon more pure and ſpiritual conſiderations) providing the advantage of the Truth, and not their own Vain-glory be their end in ſo doing: For though Solomon's Calling to be a Preacher was alone ſufficient to gain acceptance to his Meſſage; yet to add the more weight unto it, he mentions alſo his Royal Birth and Dignity; and this in a modeſt may, omiting many other Titles of Honour, which vain-glorious Men for inferiour to him, delight to multiply to themſelves. The words of the Preacher, the Son of David, King in Jeruſalem.

p. 6VERSE II. Vanity of Vanities, ſaith the Preacher, Vanity of Vanities, all is Vanity.

THE ſcope of the ſpirit of GOD by this divine Preacher, being to point out to miſerable fallen Man the way to recover his loſt Happineſs, he doth firſt proceed negatively to convince him wherein it cannot be found, and for this end he propounds to be proven that All is Vanity, whereby is meant, that all the Creatures, and all humane Endeavours about them, are inſufficient for yeilding any true contentment to Men; or as the word ſignifies All is Nothing, or empty of any vertue as to the forementioned effect; and ſo this Expreſſion, All is Vanity, is not to be underſtood of any thing that GOD hath made, in reſpect of the Being of it, all things that way conſidered being very good, Gen. 1:13. nor of Mans right uſe and enjoyment of the Creatures, ſo as to be led by them to his Maker, and engaged to his fear and obedience, for ſo all things are holy and good to the Uſer, Tit. 1.15 1 Tim. 4.4 Neither yet of a Mans lawful diligence and pains in his lawful Calling and Imployment, as if that were Vain, 1 Tim. 5.8. But it is to be underſtood firſt. Of all created delights, ſuch as Riches, Honours, worldly Pleaſures, particularly inſtanced afterward as they are abuſed and ſubjected to Vanity, Rom. 8.20. by Man ſeeking his chief Good, and placing his Happineſs in them, neglecting withal the ſtupy of Reconciliation with GOD, and of living in his Fear and Obedience, recommended to him as the only way to true happineſs, Eccl. 12.23. And Next, It is to be underſtood of all the pains a Man can take by vertue of any humane power or skill to make himſelf happy, or contented, whether in the contemplation, or enjoyment of created things, which is alſo inſtanced, and proven to be vain in the following purpoſe, All things of this nature he doth proclaim to be Vain in this ſenſe, unable to afford to Man any thing but diſappointment, and that in the higheſt degree; for by this form of ſpeech vanity of vanities, the Hebrews uſe to expreſs the p. 7ſuperlative degree, Gen. 9.25. Cant. 1.1. And to make this Truth take the deeper impreſſion, he propounds it by way of exclamation, as it were wondering at, and pitying the madneſs of the Children of Men, who are ſo raviſhed with the apprehenſion of Happineſs in that which is but as a Vapour, as the word tranſlated vanity doth alſo ſignifie. And this ſame Truth he doth here repeat frequently, to ſhew not only the certainty of it, Gen. 40.32. but alſo Mens unwillingneſs to conſider it, Jer. 22.29 the difficulty of beleiving it, Joh. 5, 2, 4. and 6, 37. and how deeply himſelf, now a Penitent, is affected with the Folly and Vanity of his former ſinful courſes, and how extremely he did deteſt them, Gal. 1.8, 9. And becauſe Men hear ſuch Doctrine oftentimes, as from Men only, and ſo eſteem it but vain words; therefore he mentions again his Calling to publiſh it to the World: and though Men will grant the truth of this aſſertion as to ſome things, yet deny it as to others; therefore he cloſes with this general, All is Vanity: Now this Language of the Old Teſtament is the ſame in ſubſtance with that of the New, Philip. 3.8. which doth fully clear this Doubtleſs I count all things loſs and dung, for the excellency of the knowledge of Jeſus Christ. Hence learn, 1. It is an excellent method of dealing with Sinners, Firſt, to convince, & make them ſenſible of the unworthineſs & inſufficiency for Happineſs of theſe things which they purſue for ſatisfaction and contentment, & ſo to make way for commending to them what is only worthy to have their heart, time and pains ſpent upon it, conſidering that all Men are either wholly miſtaken in this matter, as to the taking up wherein their true Happineſs conſiſts, Iſa: 55.2. Tit. 3:3. or apprehenſive of the conſiſtency of their Idols, and fellowſhip with GOD, 1 John 1.6. For this is the method the Spirit of GOD puts this excellent Preacher upon, before he point out wherein the chief Good conſiſts, and how the enjoyment thereof is attained: Firſt, to demonſtrate this Truth here aſſerted, Vanity of Vanities, Vanity of Vanities, all is Vanity. 2 It is neceſſary for a faithful Preacher (in the entry of his labour with the Lords People) to condeſcend upon, with p. 8himſelf, and to propoſe to them ſome certain ſcope to be aimed at by him, to the clearing and uſe making whereof, his following purpoſe may be directed, that ſo himſelf may be kept from extravagancy in diſcourſing, and peoples minds kept free of confuſion; both which are occaſioned by variety of purpoſe having little or no evident dependance one upon another: For here Solomon in the entry doth condeſcend upon, and propoſe that which is one principal part of his ſcope in this Book, and as it were one Text which he is to explain, or one Doctrine which he is to prove and apply, Vanity of Vanities, Vanity of Vanities, all is Vanity. 3. Even theſe earthly and ſenſible delights which are in themſelves good, and in their right uſe lawful, and ſubſervient to Man for attaining true Happineſs, do prove altogether unprofitable, and unſatisfactory to him, if he ſeek after the enjoyment of them, as his chief Good, in regard they have no proportion, nor ſutableneſs to the Soul of Man which is of a ſpiritual Nature, Jer. 16.19. made capable of enjoying an infinite Good, GOD reconciled to it through Chriſt, as its Portion, Pſ: 73.25, 26. 2 Pet. 1: 4. and ſo can never be ſatisfied with theſe fading and tranſitory things; for all temporary delights, mainly becauſe they are fading, and unable to ſatisfie the immortal Soul, are here pronounced to be Vanity of Vanities, all is Vanity. 4: So tranſported are all Men naturally with the apprehenſion of Happineſs in things earthly, Jer. 2.24. and therefore ſo unwilling to hear and admit of any thing to the contrary, Zech. 7.11. that thoſe who would convince them of the Vanity of theſe things and of the folly of their way in ſeeking Happineſs in them, had need to ſtudy a very raviſhing ſtrain of dealing with their Hearers, to be very inſtant and frequent in inculcating upon them the baſeneſs and vanity of their Idols and ſinful courſes, and to lead up their minds to One higher than themſelves, in whoſe name they ſpeak: For Solomon, ſpeaking eſpecially to ſuch as are purſuing Happineſs in things earthly, uſeth here many Elegancies of Speech, not neceſſary to be particularly reckoned out, repeats often the Vanity of earthly p. 9things, and minds his Hearers of his Calling to declare it unto the World, while he ſayeth vanity of vanities, ſaith the Preacher, vanity of vanities, all is vanity. 5. A true Penitent, who after he hath taſted the bitterneſs of his ſinful courſes, is brought to taſte the ſweetneſs of fellowſhip with GOD, will be no leſs affected with admiring the emptineſs and baſeneſs of created delights, and their unworthineſs to be choſen as a Mans portion, than he hath been formerly, with the apprehenſion of Happineſs and Contentment to be had in them; and ſuch an one will be a fit Inſtrument to point out to others in a lively way the Vanity of theſe things whereby himſelf hath been ſo far diſappointed, and cannot but be very ſtrongly deſirous to have others perſwaded thereof: For theſe words flow from the ſenſe of penitent Solomons Heart, admiring his own madneſs in ſeeking Happineſs in ſo vain things as he had done, during the time of his eſtrangement from GOD, weighted with grief for his ſo doing, and earneſtly deſirous to reclaim other periſhing Sinners from ſuch vain courſes, as he had followed, and to allure them to come and Taſte of that Sweetneſs in fellowſhip with GOD, which he now enjoyed, while he thus cries out Vanity of Vanities, ſaith the Preacher, Vanity of Vanities, all is Vanity.

VERSE III. What Profit hath a Man of all his labour which he taketh under the Sun?

THis penitent Preacher cometh now to prove his former Aſſertion, anent the Vanity of all earthly Delights in order to the ſatisfaction, or making happy of the Soul of Man. His firſt Argument is taken from the unprofitableneſs or fruitleſneſs of mans pains about theſe things, and the more to rouze the Conſcience of them that apprehend no advantage but in things of that nature, he includes the Argument in a Queſtion, What Profit hath a Man, &c. which hath the force of a Negation (as is clear the like queſtion hath in Scripture, 1 Cor. 14.6.) importing p. 10as much as if it had been ſaid, There is no true Profit at all, or, There is no real Advantage which may be truely called excellent, nor is there any abiding fruit of a Man's pains for attaining Happineſs or Contentment in theſe things (for the word in the Original which is tranſlated Profe, ſignifieth both that which is Excellent, and that which is Permanent) Now this is not to be underſtood as if Men had no real ſucceſs ſutable to their lawful pains about earthly things vouchſafed upon them, that were contrary to Prov. 14.23. but the meaning is, That there is no Profit conducing to the ſpiritual and eternal Happineſs of the Soul to be had by all that wicked labour, and toilſome pains (both which the word in the Original here tranſlated Labour, doth ſignifie: For it is tranſlated Perverſneſs, Numb. 23.21. Trouble, Pſal. 73.5. and Affliction, Pſal. 25.18.) which can he taken by any Child of Adam, as he is in his Natural eſtate, on in eſtrangement from GOD, as Solomon had been, who no doubt hath ſad Reflections upon his former ſinful courſe, while he thus ſpeaks for the Reclaiming of others. And this fruitleſneſs of a Mans Labour he doth reſtrict only to things under the Sun, that is, of an earthly and temporary concernment, on which Man ſpends his time and pains, which ſhould be employed about things above the Sun, or of a heavenly and eternal concernment, which are of a higher riſe and nature and ſo are expreſſed by things above. Col. 3.1. And as this Queſtion hath the force of a Denial, ſo hath it alſo of a ſtrong Aſſertion of the contrary, as the like Queſtion hath in Scripture, Gen, 37.26. and ſo it hath this alſo in the meaning of it, that there is unſpeakable Loſs and Diſadvantage to Men by all the pains they take about Things earthly, while they neglect to ſeek after Things that are above, and the force of it is fully cleared by that Queſtion of Chriſts, What ſhall it Profit a Man to gain the whole World and loſs his Soul? Mark 8.36. Hence Learn 1. However Men that ſeek their Portion in this Earth, may have abundance of outward ſucceſs of their Labour, Job 12.6. ond even more than their Hearts can wiſh, Pſal. p. 1173.7. Riches, Honours, and Pleaſures, which they eſteem the only real and ſubſtantial Advantage that Men can have by their pains, Hoſ. 12.8. yet while they neglect the ſtudy of that excellent knowledge of GOD in Chriſt, and the way how they may win him. Phil. 3.8, 9, 10. which is the only gain of a Chriſtian, Phil. 1.21 they are ſo far from reaping any true Profit, or Advantage which deſerves to be called worthy or excellent (as the word here tranſlated Profit ſignifies) that on the contrary their loſs is unſpeakable, it being no leſs than the loſs of their Souls, and everlaſting Bleſſedneſs, for there is a Negation of any true Profit, and an Affirmation of unſpeakable Loſs imported in this Queſtion, as was cleared in the Expoſition, What Profit hath a Man of all his Labour? 2. Nothing is to be eſteemed the true Profit of a Mans Labour of Body and Spirit, but that only which will abide, and continue with him, and therefore his Profit cannot in reaſon be thought to conſiſt in Earthly Pleaſures which are momentary, Job 26.5. nor in Riches which take Wings, Prov. 25, 5. nor in worldly Glory which deſcends not after him, Pſal: 49.17. but is only to be placed in fellowſhip with Christ, which may be in ſome meaſure continued with him along the courſe of his Pilgrimage here, Cant: 8.5. Pſal: 89.15. Heb. 15.5. and ſhall never be interrupted hereafter, Rev. 14.4. For, this expreſſion What Profit hath a Man of all his Labour? may be tranſlated, What is there abiding or remaining to Man of all his Labour? &c. 3. While Men remain in an unrenewed ſtate, or being renewed, live in eſtrangement from GOD, they are ſo taken up with their preſent ſenſible ſatisfaction, eſteeming nothing elſe to afford them ſuch Profit or Pleaſure as they apprehend to find in their Idols, Gen: 25:32: Cant: 5:3: that they never put their own Hearts ſeriouſly to conſider how fruitleſs their pains are in order to their true Bleſſedneſs, not how unſpeakably great their Loſs is by remaining in that condition, whereby they are holden faſt in it, till the Lord powerfully change them, Iſai: 44:20. For, the Spirit's urging Mens Conſciences with this Queſtions, imports them utterly averſe from p. 12pondering it till he put them to it. What Profit hath a Man of all his Labour wherein he laboureth? 4. It is the ſerious conſideration of the unprofitableneſs of Mens Labour about Things earthly, as to the making of them truly happie, and of the unſpeakable Loſs they ſuſtain by their purſuing theſe things, neglecting in the mean time the ſtudy of Reconciliation and fellowſhip with GOD, which the Lord uſeth to bleſs, for reclaiming Sinners from their evil wayes, and for continuing and increaſing a penitent frame of Spirit in them that are reclaimed: For, as Solomon repreſents both theſe in this queſtion that he may reclaim Sinners from following lying Vanities, ſo doubtleſs he doth thereby renew in his own heart the exerciſe of Repentance, for his own former folly, What Profit hath a Man of all his Labour wherein he laboureth. 5. What ever be the kind of Labour that Men unrenewed, or eſtranged from GOD can exerciſe themſelves in, whether it be about Civil or Religious Imployments, the ſame is all alike unprofitable to them, as to the bringing about of any true Happineſs or Contentment to them, and is both their Sin and their Miſery, though they change their Labour never ſo oft, they can never find any Profit in it, their Plowing is Sin, Prov. 21, 4. and ſo is their Praying, Prov: 28.9. And therefore all will increaſe their miſery: For this word whereby their pains of what ſort ſoever are ſet forth ſignifies Perverſe or wicked Labour, weariſome, and ſpending Toil and Travel. What Profit hath a Man of all his Labour which he taketh under the Sun? 6. There is no queſtion to be made of excellent Advantage, and abiding Fruit to be had of that Labour which GOD's ſpecial Grace enables Men to take about things that are above the Sun, ſuch as the Favour of GOD, and everlaſting Bleſſedneſs: For, the queſtion is only, What Profit hath a Man of all the Labour he takes under the Sun?

Verſe IV. One Generation paſſeth away and another Generation, cometh, but the Earth abideth for ever.

Verſe V. The Sun alſo ariſeth, and the Sun goeth down, and haſteth to the place where he roſe.

p. 13Verſe VI. The Wind goeth toward the ſouth, and turneth about unto the north, it whirleth about continually, and the Wind returneth again according to his circuits.

Verſe VII. All the Rivers run into the ſea yet the ſea is not full: unto the place from whence the Rivers come, thither they return again.

THe ſecond Argument to prove the Vanity of Things earthly, and to wean the Hearts of Men from ſeeking Happineſs in them, is here taken from the frail, and fading condition of man, who cannot abide long to enjoy theſe things, though there were ſome Profit in them, which he denied in the former Verſe, and therefore they muſt be vain in order to his chief Happineſs. And this he First aſſerts, while he ſaith, One Generation cometh, and another goeth: By one Generation he means the whole company of Men and Women living together at one time, as the word ſignifies, Pſal. 12, 7. By the paſſing away of one Generation and the coming of another is meant, that all the Men now living are in a continual motion, departing away from their earthly Enjoyments, and that there is another Company coming up in their place to poſſeſs the ſame, and then to leave them to others again as the former did; ſo that none of them can long enjoy theſe things. Secondly, He doth illuſtrat this frail, and tranſitory condition of Man, by comparing it with the more permanent condition of other Creatures, of which he giveth four Inſtances, with every one whereof Mans frailty is to be compared, that it may take the deeper impreſſion. The first is of the Earth The Earth (ſaith he) abideth for ever, which is not to be underſtood as if this World were eternal, as Atheiſts deſire. 2 Pet. 3.3, 4. For the Scripture is clear to the contrary, Mat 24.35. 2 Pet. 3.11. But it is ſaid to abide for ever becauſe it ſhall remain fixed for a long time, as the Original word tranſlated for ever doth often ſignifie in Scripture, Deut. 15.17. 1 Sam. 13.13. even ſo long as time laſts, that it may be an abiding Stage, for Generations to go and come upon which duration of the Earth p. 14is a kind of Eternity in compariſon of Mans ſhort abode upon it, the conſideration whereof may ſerve to diſwade Man from ſeeking his Happineſs in the Earth: For, however the Earth abideth very long; yet Mans abode upon the Earth is very ſhort. v. 4: The ſecond Instance to illuſtrat this frailty of Man, is of the Sun, who keeps a conſtant, orderly, and ſwift motion, toward the place of his riſing and ſetting, and he is ſaid to haſte toward (or pant aftor, as the word ſignifies) the Orient or place of his riſing, becauſe however his motion be no leſs ſwift toward the Occident, or place of his ſetting; yet his riſing is moſt deſired, and remarked by Men, but as for Man when he is once gone down to Death, he ſhall riſe no more to the enjoyment of his earthly Contentments, Job 14.7.12, and therefore theſe are not to be ſought after as his chief Happineſs. Verſe 5. The third Inſtance for the clearing the ſame purpoſe, is of the Winds, whoſe motions, although to us they are moſt uncertain, yet in all their changes they do conſtantly obſerve their Circuits or Rounds which are appointed them by him who bringeth them out of his Treaſures, Pſal. 135.7. Ordering all their motions at his pleaſure, Job 37, 12. And in ſome places of the World, makes them to keep ſuch an uniform courſe, as Men may know whence they will blow at ſuch and ſuch Seaſons: But as for frail and unconſtant Man, he is like a Wind that paſſeth away and returneth not again to his place in the World, Job 7.7, 10. Pſ: 78.37. Verſe 6. The fourth Inſtance is of the Waters which keep their conſtant courſe, the Rivers runing toward the Sea, and yet the Sea never full, becauſe the Waters are either drawn up thence into Vapours, and Clouds, to diſtill down upon the Earth, to water it, and fill the Rivers again, or elſe conveyed throw ſecret paſſages of the Earth, and Rocks to the Fountains and Lakes whence Rivers do ariſe; but as for frail Man he is carried away as with a Flood, Pſ. 90.5. and never returns again to the enjoyment of his earthly Contentments. Ver. 7. Now that which is here ſpoken of the permanency of the Earth, and conſtancy of other Creatures in their motions, is to be underſtood p. 15of them in their ordinary courſe; For the Lord hath given proof of his Soveraignity in changing their courſe, making the Earth to tremble, Job 9, 6. the Sun to ſtand ſtill in Joſhua's time, Joſh. 10.12. and go back in Hezekiahs time, Iſai: 38, 8. The Rivers to run backward from the Sea, Pſ: 114, 5. and the Winds to blow as it were out of all Arts at once, Job 1, 19. And however many excellent and uſeful Obſervations concerning the Power, Wiſdom, Goodneſs, and other Properties of GOD, may be drawn from all theſe Inſtances, conſidered in themſelves, and by the help of other Scriptures where they are made uſe of as from the firmneſs of the Earth eſtabliſhed upon nothing, Job 26.27. to admire the marvelous power of GOD, and be helped thereby to believe the moſt unlikely thing that he hath promiſed, Iſai. 45, 18: &c. from the conſtant motion of that glorious Lamp of Heaven the Sun, to be helped to believe the conſtant faithfulneſs of GOD in keeping the promiſes of his Covenant to his People, Jer. 31, 33, 36. and 33.10. his Bounty, Pſ. 84.11. and his ſpeedy helping his People in ſtraits, Mal. 4.2. And from his ordering the motions of the Winds and Waters, to be moved to believe how eaſie it is with him to reſtrain and puniſh his Enemies; Pſ. 65.7. Amos 9.6. yet theſe things are not to be here conſidered as intended in theſe Inſtances, which are only brought in to illuſtrate Mans frail and fading Condition, as being much more vain, uncertain, and inconſtant, than that of the reſt of the Creatures, and we may be the more confirmed that this is the intent of the LORDS Spirit, in ſetting down theſe Inſtances by conſidering that the Scripture doth frequently illuſtrate Mans frailty by theſe and the like ſimilitudes. Job 14.7, 10. and 16.22. Doctr. 1. The whole company of Men and Women that are upon the face of the Earth, are in a continual motion toward Death and Eternity, whatever they be doing, their courſe that way is never interrupted: And therefore as every Man in particular ſhould look upon himſelf as being ſhortly to bid fare-well to all his earthly Contentments, never to meet with them again, that thereby his heart may be p. 16weaned from delighting in them as his Portion, that he may be moved to ſeek after that which will abide with him when he is gone out of this World, Luk. 12, 23. And in ſo doing may have true Comfort, conſidering that neither his Sufferings in this World can be long, 2 Cor: 4.17. nor his Combat with his ſpiritual Enemies, Rom. 16 20, nor ſhall he be long holden from the poſſeſſion of his Bleſſedneſs: Rev. 3.11. So likewayes ſhould every one look upon another as paſſing away, whether they be his neareſt Friends or Relations in whom he hath moſt comfort, that he may not idolize them, 1 Cor: 7: 31. or his Enemies that he may neither envy their proſperity, Pſ. 37.2. nor by fear of them be hindered in his Duty, Iſai. 51.12, 13. ſeing himſelf and they alſo ſhall ſo ſoon paſs away. For to convince Men of the Vanity, and Inſufficiency of all earthly Delights in order to their true Happineſs, the Spirit of the LORD doth here by a word of the preſent time repreſent the whole company of Men that live together at any one time upon the Earth as in a continual motion, travelling away to another place, to make way for others who are to come up in their ſtead, One Generation paſſeth away and another cometh. 2. There will be a continual ſucceſſion of one Generation to another while the Earth and Time doth laſt, that CHRIST may alwayes have a Bride, and a Seed to ſerve him in the World, the thoughts whereof, as they ſhould move every Man ſo to ſerve his Generation, as he may profit the ſucceeding, Pſ: 145.4. ſo ſhould they ſtrongly divert him from purſuing the tranſitory Vanities of this Earth as his Portion and Happineſs, that ſo he may not leave behind him the effects and memory of his Vanity, and Wickedneſs to be an occaſion of Sin, or matter of Grief to the ſucceeding Generation: For as an Argument to perſwade Men of the Vanity of earthly Delights, that ſo their hearts may be weaned from them, is this aſſerted that when one Generation paſſeth away another cometh. 3. So raviſhed are Men naturally with their preſent earthly Enjoyments, ſo forgetful of their Mortality, and the time of their parting with them, and ſo dull in the apprehenſion p. 17of ſuch things when they are pointed out to them, that they have need of many Remembrancers thereof, and of much pains to be taken upon them, to ſtamp their hearts with ſerious Thoughts of the ſame; and ſo gracious is the Lord, that he vouchſafes all this upon them, as appears by his inſtructing them here (and elſe where in his Word) how to read profitable Leſſons of this ſort upon the Earth, the Sun, the Winds and Waters, which have more permanency and conſtancy, than vain Man who ſeeks his Happineſs in a momentany enjoyment of Things here. The Earth abides for ever, the Sun ariſeth and goeth down, and the Windes whirle aboue continually, the Rivers run into the Sea, and thence return to the place whence they came, all which are here reckoned out to teach Man his frailty, and to illuſtrat to him his inconſtant and fading condition aſſerted in the firſt place, One Generation paſſeth away and another cometh. 4. The whole Creation keepeth that conſtant courſe of Obedience to their Maker wherein he ſet them at the firſt, and will continue ſo doing till he looſe them from their work, ſo that Man cannot look any where among the Creatures, but he ſhall ſee them at their duty, except when he abuſeth them, as it were contrary to their Inclination, violently forcing them to ſerve him in his ſin. Rom. 8.21.22. This ſhould convince him of his ſinfulneſs, while he beholds all the Creatures ſo ſpeedy and conſtant without wearying at their duty, and himſelf ſo fickle in what is good, ſo frequently out of his duty, and acting contrary to the Law given him, and the ſtrength and Grace allowed upon him: For, here the four principal parts of the World are brought in conſtantly at their duty, to illuſtrat Mans Vanity who forgets his Frailty, and ſo hardneth himſelf in the purſute of vain Things which he cannot long enjoy as his Portion. One Generation paſſeth, &c. but the Earth abides for ever. The Sun alſo, &c. 5. So ſpiritual a frame of heart ſhould a Child of GOD intertain, that he ſhould be ſtill making ſome ſpiritual uſe of theſe viſible things which do moſt commonly offer themſelves unto his view, and particularly ſo mindful ſhould he be of his Mortality, and the frailty of his p. 18earthly condition, that he ſhould not only read the ſame upon theſe creatures which are more fading, and offer themſelves to his view only at certain Seaſons, Pſ. 103.15. Jam. 1.10, 11. But alſo upon theſe that are more permanent than himſelf, and offer themſelves continually to his conſideration, for, ſo doth the Spirit of God here teach Man, by this Divine Preacher to make a Spiritual uſe of, and particularly to mind his Mortality and Frailty, by this, that the Duſt he treds upon is more durable than he, the Sun, Winde and Waters are more conſtant in their courſe than he.

Verſe VIII. All Things are full of Labour, Man cannot utter it, the Eye is not ſatisfied with Seeing, nor the Ear filled with Hearing.

THis Verſe contains two further Arguments to convince Men of the Inſufficiency of all earthly Delights to make them truely Happy; and ſo to prove them vain who ſeek Happineſs in them: The one is, that all theſe Earthly Things being ſought after as a mans chief good, are full of Labour, to wit, to the man that labours about them, he finds nothing by them but Toil and Wearineſs, which ſpends him and makes him faint, as the word ſignifies; and this ſpending labour is ſo great, that neither he that takes it, nor any other can ſufficiently expreſs it. The other Argument is, that theſe things about which man doth thus labour, when they are enjoyed by him ſo far as can be, do yeild him no true ſatisfaction at all, which might compenſe his weariſome labour in ſeeking after them; and this unſatisfaction he doth inſtance in two of the outward Senſes, whoſe Objects are moſt various and delectable of any other, and yet they remain ſtill unſatisfied: Now theſe two are put for all the Senſes, and the Senſes are ordinarily in Scripture put for the Faculties of the Soul; eſpecially the Deſires and Delights thereof. Pſal: 25.15. 1 Joh: 2 16. Which can never be ſatisfied with any earthly thing. And if we joyntly conſider the Preachers two former Arguments, p. 19to wit, that there is no true profit in theſe earthly things, and that man hath but a ſhort abode with them, together with the two here made uſe of, Namely, That it coſts a man unſpeakable Toil and Wearineſs in Labour, before he attain to theſe things, and when he hath attained them ſo far as is poſſible, they yeild him no True ſatisfaction; we cannot but aſſent to that which he aſſerted in the entry to be proven, that all earthly things are Vanity in order to the making of Man Happy, and Man is vain in ſeeking Happineſs in them, neglecting the Study of reconciliation & Fellowſhip with God, and of living in his Fear and Obedience for intertaining that Fellowſhip. And the ſubſtance of both theſe Arguments contained in this Verſe, is plainly held forth by the Spirit of God expoſtulating with his people by Iſa. ch: 55.2. Doct. 1. Men that ſeek their Happineſs in any created things whatſoever, ſhall meet with nothing in them, or in their endeavours about them, but exceeding great Toil, and ſo much Wearineſs to Holy and Spirit, as all the comfort they can reap by theſe things, ſhall not be able to compenſe, the Lord ſo diſpoſing, that this ſpending Labour of Man may be an Admonition to all of their Folly, in ſeeking Happineſs in theſe things; a powerful Motive to ſome to change their way, and ſeek their Happineſs where the word diſcovers it to be, Iſa: 55.2. Pſal▪ 22.1, 2. Joh: 17.3. Eccleſ: 12.13. And to others who will not do ſo, a juſt Correction of their Perverſeneſs, and an earneſt of their endleſs vexation: For here the Spirit of God ſhews expreſly what the man that ſeeks after any created thing as his chief Good, ſhall find for his ſo doing, All things are full of Labour. 2. Such is the natural perverſeneſs of every mans Heart, before the Lord make a change upon him, that though he cannot be moved to take the leaſt pains for his Souls Happineſs, Prov: 6.10. (the advantage and ſweetneſs whereof is unſpeakable 1 Cor. 2.9.) But doth eſteem the eaſieſt and ſweeteſt Duties of Religion intollerably painful, Mal. 1.13. Yet will he ſpend and waſte himſelf in purſuing periſhing Trifles, by ſo much toilſome Labour, as neither himſelf nor any other can ſufficiently p. 20expreſs, for ſo ſaith the Spirit of God here, ſpeaking of that painful Labour which men take about earthly things, Man cannot utter it. 3. However natural Men while they are purſuing after Earthly Contentments as their chief Good, do fooliſhly imagine, that if they had ſome further meaſure of them, they would then be ſatified. Luk. 12, 18, 19. Yet ſuch is the curſe which the Lord hath put upon all Earthly things ſought after as a Mans beſt portion, that his unſatisfaction after attainment of them, is no leſs then it was in the purſuit, but rather ſtill growing, as Thirſt doth in ſome Diſtempered Perſons, by Drinking. Till loſt Man cloſe with God reconciling himſelf to him in Chriſt, till he in ſome Meaſure by Faith ſee him reconciled, and hear the joyful ſound of his Spirit, ſpeaking pardon and Peace through the promiſes, had he never ſo great plenty of ſenſible delights, in themſelves never ſo raviſhing, this may ſtill be truly ſaid of him, The eye is not ſatisfied with ſeeing, nor the ear filled with hearing. 4. All the toil and weariſome Labour that unrenewed Men have in purſuing Lying Vanities and all the unſatisfaction, and Loathing, they have in the enjoyment of them, doeth never a whit divert them from ſpending themſelves yet further, in the purſuit of ſuch things, till once the Lord let them ſee better things worthy of their Spirit and pains, and incline their Hearts to purſue theſe: for here the Spirit of the Lord ſets forth every unrenewed Man, as it were ſtill Gazing upon unſatisfying Objects, and ſtill harkening greedily to the voice of Satans Temptations, and his own corruption perſwading him, that there is Happineſs to be found in theſe things. Although he find unſpeakable weariſome Labour in his pains about them, yet he ſtill Labours that way, and his Eyes and Ears are bent upon them, though it be thus with him, his Eye is not ſatisfied with ſeeing, nor his Ear filled with hearing,

p. 21Verſe IX. The thing that hath been it is that which ſhall be, and th… whic… …, is that which ſhall be done, and there is no new thing under the Sun.

Verſe X. It there any thing whereof it may be ſaid: ſee, this is new? it hath been already of old time, which was before us.

THeſe words contain the fifth Argument to prove that Happineſs cannot be had in things Earthly, and therefore that mans endeavours to find it in them muſt be Vain, the force of it is, that as all who have formerly ſought after contentment in the Creatures, neglecting the Study of Reconciliation and Fellowſhip with God have met with nothing but much Toil and Vexation without any true ſatisfaction, as hath been ſhown in the former verſe, ſo is it the conſtant Determination of God, that it ſhall fare the ſame way, with all that ſhall try the ſame courſe, neither ſhall any now living, or that are to live afterward, find any new thing in theſe earthly delights. Both the Idols whith men can purſue, (called here, the thing that hath been) and the Courſes they can take for attaining to them (called, that which is done) being the ſame for Subſtance, with theſe which have been before. ver. 9. And the more to convince men hereof, He puts it to the Conſcience of every one to condeſcend (if they can) upon an inſtance to the contrary, while he ſaith, is there any thing whereof it can be ſaid, See, this is New? Importing it impoſſible to ſhow any ſuch thing: and becauſe every man ſeeking his Happineſs in this Earth, is ſtrongly Apprehenſive of better ſucceſs in his way, than theſe have had who lived before him, the Preacher doth again aſſert the contrary in the cloſe of ver: 10. So that his denying any thing to be new under the Sun, and affirming that whatever is now hath been already, is not to be underſtood of things Spiritual and Heavenly, ſuch as are the new Works of God in the ſecond Creation, about the Converſion of Sinners, which are all new. 2 Cor: 5, 17. Nor of the Mercies of the Lord daily renewed to his own Lam: 3.22, Which though they be the ſame for kind and ſubſtance p. 22with what have been before, yet have they ſtill a new Reliſh and Raviſhing ſweetneſs to the Souls of his People. Pſ: 20.3. As if they had never been before. Nor is this to be underſtood, as if there were not new wayes of Diſhonouring God daily invented by Satan, and mens Corruption, Judg: 5.8. and new Aggravations of mens Sins daily multiplying. Jer: 2.10, 11. &c. Neither yet as if Solomon had thought that there were not after his time many new and ſtrange things to fall forth in the future diſpenſations of Gods Grace and Providence. Jer: 31.22. Nor can the expreſſion be underſtood, of lawfull Arts whereof ſome had been newly invented before Solomons time. Gen: 4, 21, 22. and others have been for the great advantage of humane Society found out ſince his time, as experience ſhowes. But thir expreſſions are to be underſtood according to the Scope, and ſubject matter in hand: As. 1. That there is no new earthly delight to be found out by man, beſide one of theſe three Idols, Pleaſure, Profit and Honour, which the men of this World have always ſince the beginning been Worſhiping. Nor 2. Any new courſe to be found out for attaining theſe, the like whereof for ſubſtance, and no leſs effectual for the end, hath not been eſſayed before, of both which the Preacher giveth inſtances afterward. Nor. 3. Any new ſucceſs of theſe courſes to be expected, but the ſame diſapointment and vexation of Spirit, which men have found of old in purſuing theſe ſame Idols after the ſame manner, whereof he ſpake in the former verſe. And this Argument to reclaim vain Man from his ſinfull courſes is the ſame in ſubſtance, with that which the Lord by his Prophets frequently makes uſe of with his People, taken from the diſappointment and vexation their Fathers had found, to deter their Children from their Profane and Idolatrous courſes. Jer: 16, 1…. and elſe where … p. 23conceit of their own Wit for effectuating their woful deſigns, as if they had found or could yet find out new ways of attaining to their Idols, and could make their contentment in things Earthly ſo full as never any did before, nor ſhall eaſily do after them; for, the words may be ſafely taken for a refutation of ſuch imaginations in Men who as it were think the former ages have been ſhort ſighted in the matter of finding out Happineſs in things Earthly, and that now they will eaſily find out new and more excellent delights, and new and more effectual wayes of attaining to them, in all which they are here by the Spirit of God contradicted, while he ſaith, 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. 2. Whatever new delights Satan and Mens corrupt Hearts may propoſe as attainable, and whatever new ways of diſhonouring God they may invent for attaining to theſe Idols, yet men ſhall be ſure to find all the Earthly delights they can purſue, and all the courſes they can invent for attaining to them, the very ſame with theſe that others have followed before, unſatisfactory, and having a ſting in their Tail: ſo that men following their luſts, are but purſuing the old Shadow, which many thouſands after their wearineſs in the like purſuit have found to be ſuch; they are but licking up the old vanity, which the burden'd Conſciences of wicked men who lived before have, at leaſt under trouble, and at Death, caſt up with much pain and loathing, for in this ſenſe, there is no new thing under the Sun, how ſtrong ſoever mens groundleſs apprehenſions be to the contrary. It hath been already of old time which … before us 3 In order to the true contentment and ſolid ſa…ion of mans Soul, it is requiſit that there be a newneſs, … page missing p. 28as ſome Happineſs to themſelves, for, of this they are here threatned to be deprived. There is no Remembrance of former things, neither ſhall there be any Remembrance of things that are to come, with theſe that ſhall come after. 4. This Oblivion of Men and their Actions, which the Lord threatens as a puniſhment of their forgetting things neceſſary for his Glory and their Souls Good, and of their imagining Happineſs in ſo vain a thing, as other Mens remembring them and their Actions after they are gone, ſhould wean their Hearts from Earthly Contentments as their portion, and make them Study by all means to be of the number of them whoſe Memory is Bleſſed. Prov: 10 7. And who ſhall be with God and His Saints, in Everlaſting Remembrance. Pſ: 112.6. For, As an Argument toward this Scope, is this here brought in. There is no Remembrance of former things, neither ſhall there be any Remembrance of things that are to come, with thoſe that ſhall come after. 5. Let Men weary themſelves never ſo much in going from one thing to another ſeeking after an Earthly Happineſs, the Lord hath determined to blaſt all their Enterpriſes, and to oppoſe himſelf to them in every courſe they can take for their ſatisfaction, beſide the Study of Reconciliation with himſelf, and living in his Fear and Obedience; for after he hath diſappointed them all along their Life, of deſired ſatisfaction in their ſeveral Idols, as is expreſſed in the former Words, he declares here, that he reſolves alſo to cut off that which they imagined to have after Death. There is no Remembrance of former things, neither ſhall there be any Remembrance of things that are to come. 6. If Man did Remember the former Courſes that others have taken for attaining ſatisfaction in things Earthly together with the ſad diſſappointments that God hath made them to meet with in their way, whereof they may be kept in Remembrance, by the Study of the Scriptures, and Obſervation of Providences, they might thereby be keept from looking upon any Earthly delight, they can propoſe to ſeek, as if it were new, and from imagining to fall upon any new courſe which may prove more ſucceſsful for attaining to it, p. 29than hath been taken by others before, who have been all diſappointed; for, as was touched in the Expoſition, this verſe may be taken for a Reaſon of that which is ſupponed in the former Argument, to wit, that Men apprehend a newneſs in their Idols, and that they may fall upon new and more effectual wayes of attaining to them than others have done before, this I ſay may be taken as a Reaſon of their ſo doing, even Mens forgetfulneſs of what is paſt, Importing that if they did remember Gods diſſappointing others following the ſame Idols, in the ſame way that themſelves do, this Remembrance of former things might be a mean to divert them, from inſiſting in that way, but now they look upon their Idols as if they were new; for there is no Remembrance of former things, and others alſo will go on the ſame way, becauſe neither ſhall there be any Remembrance of things that are to come, with thoſe that ſhall come after.

Verſe XII. I the Preacher was King over Iſrael in Jeruſalem.

XIII. And I gave my 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 Man, to be exerciſed therewith.

XIV. I have ſeen all the works that are done under the Sun, and behold all is Vanity, and vexation of Spirit.

HEre is the Seventh Argument, taken from the Preachers own Experience, the ſum of it is, that after his moſt painful and Serious Study, to ſee the utmoſt that Mans wit could attain unto, for the bringing about of any Happineſs or true contentment to him, while his affections are not ſet upon things which are above, he had found by Experience that all comes to nothing but diſappointment and Vexation. And that this Argument from his Experience may be the more forceable, he doth firſt, hold out ſeveral conſiderations of himſelf and his Study, to add weight unto it. As. 1. That he was advanced both to Eccleſiaſtick and Civil Dignity, and that over the People who were the only Church p. 30that God had in the World, and ſo was not only obliged to this Study, that he might profit the Church, he being called to be a Preacher, but ſingularly fitted with many Advantages for furthering himſelf in his Studies, he being a King, and that in Jeruſalem. Verſe 12.2. That this Study of his was not by conſtraint, but that his Heart was applyed and ſtrongly inclined to it, He gave his Heart unto it. 3. That his inclination was followed with Variety of pains, one degree of diligence being added to another in the uſe of all means for attaining to clearneſs in this great queſtion wherein true Happineſs doth conſiſt, he gave his Heart to ſeek and ſearch. 4. That this his Study was guided and ordered by that habitual Wiſdome which God had given to him in an extraordinary meaſure, above all other Men. 1 Kings 4.29. 5. That in this acurate enquiry of his, none of the Creatures, or Works of God about them, that might in his apprehenſion contribute any thing for making Man Happy, had eſcaped his conſideration. And next he doth hold forth two Experimental Obſervations of his, as the reſult of this his moſt painful and acurate Study. 1. That this painful and Laborious way of acquiring any meaſure of right and ſound knowledge, is impoſed by the Lord upon Man to be a humbling Exerciſe to him, as the Word tranſlated Sore travel ſignifies, the more to convince him of his natural Miſery. Verſe 13. 2. That upon a ſerious Survey of all theſe Works of God which he had been Studying, he had found that Man, Living out of Fellowſhip with God, can find nothing by them but diſappointment, or emptineſs of ſatisfaction which is Vanity, and a gnawing of his Conſcience, or feeding of his Soul upon the Winde which is the Vexation of Spirit here ſpoken of. Verſe 14. As for the time when Solomon hath been Exerciſed in in this painful Study here ſpoken of, it may be either referred to the time of his defection, and eſtrangment from God, when he was imploying his wit (which even then remained with him Eccleſ: 2.9.) to the utmoſt for finding out an Happineſs, beſide fellowſhip with God, and ſo it makes to his propoſed ſcope, ſeeing he p. 31is now a penitent ſadly reflecting, and at direction of the Spirit of God, paſſing ſentence upon his former follyes: Or this painful Study of his, may be referred to the time of his nearneſs to God, whether before his defection, or after his recovery from it, and ſo the purpoſe agrees no leſs to the ſame Scope, conſidering that his end in that Study, was to ſee what Mans wit could attain unto, in or about the Creatures, for making him truly Happy, that ſo he might the more effectually convince his own, and the Hearts of others, of Vanity in ſeeking Happineſs that way. Beſide what was obſerved from Solomons deſcription of himſelf verſe. 1, We may hence Learn. 1. The eminency of a Mans place and Employment whether Eccleſiaſtick or Civil, as alſo the dignity and priviledges of the People over whom he hath Charge; ſhould be ſo far from making him ſlack and negligent in pains for bettering of his Gifts, as if his meaſure of theſe were ſufficient already, ſeeing he is ſo employed; that on the contrary, the conſideration thereof ſhould ſtir him up to the greater pains and diligence, that he may Grow in Abilities, for the more faithful and ſucceſſful diſcharge of his Employment, for, the conſideration of Solomons Office in the Church and State of Jſrael may be looked upon as here mentioned by him, as a ſpecial motive to that exceeding great Diligence afterward deſcribed, I the Preacher was King over Iſrael in Jeruſalem. 2: As theſe who have a calling to point out the way of Life and Bleſſedneſs to others, and to diſſwade them from following Lying Vanities, ſhould Labour for the Experimental knowledge, and feeling of the Power of the truths they deliver themſelves, that with the greater affection and confidence, they may ſpeak them to others; ſo when the Lord ſends Preachers who may in Charity be Judged to ſpeak from their own experience, People may take advantage of the conſideration of the Meſſenger, to move their own Hearts to receive the truth, with a ſpecial meaſure of attention and reverence; for, here Solomon draws an Argument to gain weight to the truth from his own Experience who Preached it. I the Preacher p. 32gave my Heart to ſeek and ſearch out by Wiſdom. &c. 3. Although theſe extraordinary, and Infallibly aſſiſted Men who Wrote the Scripture, had much of the minde of God revealed to them immediatly, and without their pains and Study for acquiring the knowledge thereof. 2 Pet: 1.21. yet were they not exeemed from ordinary pains, but rather called to more than ordinary Diligence, for further clearing to themſelves, and confirming of their own hearts in the Faith and Experimental knowledge of theſe truths, ſo immediatly revealed, and for acquiring the knowledge of other truths, ſee. 1 Pet. 1 10. Which both warrants and obliges, ordinary Miniſters, not to ſpare their pains, for profiting in knowledge, and edifiying the Church of God; for even this extraordinary man, Preacher and King in Jeruſalem, gave away his heart, to ſeek and to ſearch by wiſdom. 4. The Lords People ſhould be ſo far from diſapproving the pains, and ſtudy of Miniſters, or diſliking the meſſage which by much labour and premeditation, is fitted for them, as Enthuſiasts do, ſuch pains being commanded, 1 Tim. 4.13.16. and having the promiſe of a Bleſſing, Prov. 10.4. that by the contrary theſe Leſſons which are the fruit and reſult of much ſerious diligence in the Preacher, ſhould be received with the more attention and acceptation by the Hearers: For, ſo doth Solomon here commend the Purpoſe in hand, and labour to gain Attention and Reſpect to it by this, that it had coſt him ſo much pains and ſtudy in the acquiring of it. I gave my heart to ſeek and ſearch out by wiſdom, &c. 5. They that would grow in that knowledge which may be profitable for their own Souls muſt give their Hearts away to the ſtudy of it, by diverting their minds frequently from other Studies, and labouring to get their Hearts in love with that knowledge they aim at, as conducing to their Happineſs, ſo will the whole Man concur in the ſtudy to which the Heart is applied, Pains will be ſweetned, and Succeſs will be certain, Prov. 2.2. &c. for this courſe did Solomon take, and I gave my heart ſaith he) to ſeek &c. 6. For attaining to that knowledge which may be profitable for the Saving of a Mans Soul, there p. 33muſt be variety of means uſed, ſuch as bending of the Wit in ſearching of the Scriptures and meditating upon them, Prayer to God, and uſe making of all the helps we can have from others for encreaſe of our knowledge, adding one degree of diligence to another, even when after many Eſſayes there remains unſatisfaction with the meaſure attained, and the whole courſe of a Mans ſtudy in the uſe of theſe means muſt he ſo ordered, as his imploying of divine Help, and conſulting of the Scriptures, may ordinarly go before the uſe of other means: For, the former of theſe two words here uſed to expreſs Solomon's pains in Seeking, ſignifies a Mans own ſecret Diligence, which is eſpecially Prayer and Meditation, the other ſignifies to ask the help of others, and likewiſe an orderly diſpoſing of his pains in his Study. I gave my heart to ſeek, and to ſearch out, &c. 7. As the Lord doth not beſtow at once, all that meaſure of true and ſound knowledge, which he intends to give to his Children, but lets it out by little and little, ſo one degree or meaſure of the ſame is the beſt guide to direct a Man in ſeeking after more of it, in ſo much as none can move to any good purpoſe in the ſtudy thereof, till they be firſt prevented with the free gift of ſome meaſure of that knowledge, it being that only which makes them capable of further, 1 Cor. 2.14. and ſets them upon the fitteſt means of attaining thereto, Eccleſ. 10.10. For, here it is clear, that Solomon had one degree of his Wiſdom before another, and that the Former was his guide in ſeeking after the Latter. I gave my heart to ſeek and to ſearch out by wiſdom. 8. The greater meaſure of knowledge any attain unto, they will be the more deſireous of more, the more acurate, and ſerious will their ſearch be, and the greater their pains after a farther meaſure thereof: For, Solomon did not ſatisfie himſelf with that very meaſure which God gave him 1 King. 4.29. But gave his heart to ſeek and ſearch one by wiſdom. 9. There is nothing which God hath made, or doth, neither any thing which he ordereth, or permitteth to be done, but it deſerveth Mans ſerious thoughts, as that from whence he may learn ſomething for his profit: the p. 34ſtudy of the Creatures will not only inſtruct him what is for the preſerving, or recovering of his natural health, but alſo proclaim to him the glorious Properties of his Maker. Pſ. 19.1. Rom. 1.20. The ſtudy of humane Affairs may teach him what is for the advantage of his worldly Eſtate, yea even the greateſt miſcarriages in the World may afford him either matter of caution to beware of the like, 1 Cor. 10 6. or of Praiſe that Men are reſtrained from miſcarrying further, Pſ: 76.10: or of Comfort that God is bringing good of it. Iſai. 10.7, 12. For, Solomon did give his heart to ſeek and ſearch out by wiſdom, concerning all things that are done under the Sun. 10. That the Children of the Lord may be the better content with their Portion, the more taken up with their Happineſs in fellowſhip with him, and may be the more able to convince others of their folly and madneſs in ſeeking Happineſs elſewhere, they may lay out their wit ſometimes in conſidering what Happineſs, the Creatures and humane Endeavours about them can yeild, ſtill putting the ſame in the Ballance with what is to be had in Communion with the Lord, that ſo comparing Christ the true Apple-tree, with the Trees of the Wood, His Fruit may be the ſweeter to their taſte, and comparing the excellent knowledge of him, with what may be known and injoyed of other things, theſe other things may become Droſs and Dung in their eſteem: For, we may ſafely conſider Solomon here expreſſing himſelf to have laid out his Wit and Pains to ſee what Happineſs is to be had in the Creatures, that ſo he might the more heartily cleave unto that better Part which he had choſen, and the more effectually convince all others of their folly in troubling themſelves about many other things. I gave my heart to ſeek and to ſearch out concerning all things under the Sun, &c. And behold All is Vanity, to wit, in compariſon of that ſolid Happineſs which is in fellowſhip with the Lord. 11. Fallen Man cannot recover the leaſt degree of his loſt Perfection, without exceeding great toil and labour, and this the Lord hath impoſed upon him to make him the more ſenſible of the greatneſs of that Ruine that is come upon him, eſpecially p. 35his underſtanding by the Fall Eph. 4.18. to correct him for his folly, in imploying his wit about things needleſs or ſinful, Luk. 10, 41. and to make him long for that ſtate wherein the ſtudy of things truly Excellent ſhall be his delight and ſatisfaction. Pſ. 17.15 For, now the ſtudy of Knowledge is a ſore travel which God hath given to, or impoſed upon the Sons of Men. 12. Whenſoever Man finds pain and travel in ſeeking after the knowledge of theſe things which he is called to ſtudy, he ſhould mind what is Gods great End in ſo diſpoſing, even to exerciſe him by putting him to humble wreſtling with himſelf in Faſting and Prayer, for ſo the word ſometimes ſignifies, Est. 8.21. Dan. 10 12. As the beſt way for him to be rid of Anxiety, while his Study is painful, and his Succeſs ſeems ſmall, and ſo to work his Heart to ſubmiſſion as the ſame word is rendred Gen. 16 9 and ſo likewayes to fit him for Gods anſwering of his pains, which is alſo in the ſignification of the word Exod. 15.21. with a further degree of light, as the fruit and bleſſing of his pains, and ſtir him up to anſwer the Lord with thankfulneſs for any meaſure of aſſiſtance he hath: For, ſaith he, this ſore travel hath God given to the Sons of Men to be exerciſed, or to be humbled thereby or anſwered therein: 13. However Man looking only upon a part of the works that are done under the Sun, (as for example, his own proſperous times, and imaginary delights, and not upon the miſeries incident to him, and the Lords frequent croſſing and diſappointing of him in his deſignes) he may have golden Dreams of ſome piece of Happineſs in his earthly Delights, and ſo forget his ſheding with them, as he is ready to do, Deut. 32.29. yet upon a full and ſerious Survey, of the whole together, ſo far as they may be ſeen, he may be brought to ſee All Vanity, and himſelf the greateſt Vanity of all others, in that he miſtakes the right way to his true Happineſs: For when Solomon had ſeen all things under the Sun, he concluded, All is Vanity. 14. If Men had only diſappointment of their hopes to look for, while they neglect the New and Living Way to Felicity, and ſeek their Happineſs in vain and ſinful p. 36Courſes, their Miſery were the leſs; but beſide this, they ſhall find the Iſſue of their courſe, to be an eating up and gnawing away of their Spirit, and that they have been feeding upon the wind, while delighting in Things earthly as their beſt portion. For ſo much is clearly held forth, in the ſignification of the Orinal words, All is Vanity and Vexation, or gnawing away of the Spirit, or feeding upon the wind.

Verſe XV. That which is crooked cannot be made streight, and that which is wanting cannot be numbred.

THeſe words contain the eighth Argument to prove that Happineſs cannot be had in Things earthly, and particularly that Mens natural Wit ſtretched to the outmoſt in the ſtudy of all things under the Sun for attaining thereto, can bring him nothing but Diſappointment and Vexation. The Argument is taken from the impotency and inſufficiency of all the Creatures, and of all humane endeavours about them, to reſtore Man to that primitive Integrity of his Nature and Actions, which he enjoyed before his fall, and to reſtore to him theſe Perfections which he loſt by it, (while he ſaith, That which is crooked cannot be made ſtreight, &c.) And this the Preacher ſets forth in two expreſſions, the firſt is that which is crooked cannot be made ſtraight, the meaning of which is that that original perverſneſs, and contrariety to the mind and will of God which is in Mans nature, and appeareth in all his Actions, cannot by all the vertue and force that is in the Creatures, or the wit of Man unrenewed, employed about them, be rectified or ordered, (as the Word made ſtreight ſignifies) according to the right Rule, the will of the Creator. The ſecond is, that which is wanting cannot be Numbred, the meaning of it is, that theſe ſpiritual defects, or privations (as the Word wanting ſignifies) which are come upon Man by his fall, cannot be ſo much as known to Man by his natural wit, or Numbred out to God who only can ſupply them, much leſs can they be ſupplyed by Man p. 37himſelf, untill he go out of himſelf to God in Chriſt, who makes crooked things streight Iſa: 40.4. and ſupplies all that is wanting to his People Phil: 4.19. And therefore Man cannot expect Happineſs in things Earthly, by all his Endeavours about them. Hence Learn. 1. Before Men get grace to choice God in Chriſt for their portion, and ſo be made new Creatures, there is nothing but Crookedneſs, and contrariety in their nature and Actions to what is truly good and right in the ſight of God, their underſtanding is crooked, ſo as it cannot diſcern things ſpiritual. 1 Cor: 2.14. And hath upon it ſtrong impreſſions contrary to the truth Gen: 6.5. their will is crooked in regard of its averſneſs both from Paſſive and Active Obedience to their maker Jer: 31, 18 & 18.11.12. And that the full Benſill of it is toward that which is contrary to God Eccl. 8, 11. Jer: 17, 9, Their affections are crooked in ſo far as they Loath and weary of what God approves and commands Mal: 1.13. They love and delight in what he abhorrs Iſai. 66.4. Whence it is that every ſtep of their walk is a turning aſide to their crooked wayes Pſ: 125.5. Yea ſo wholly crooked and perverſe is every natural Man, that the more ſtraight he be in regard of External Righteousneſs, the more crooked he is in Gods ſight in regard of his Pride, in not ſubmitting to the Righteouſneſs of Chriſt. Rom: 10.3. for it is mainly of that original perverſeneſs of Mans Nature, which makes all his Actions crooked and contrary to the Rule, wherof the wiſe Man ſpeaks here, ſuppoſing it to be in all Men naturally, while he ſaith, that which is crooked cannot be made ſtreight. 2. There are not a few things wanting to fallen Man conſidered in his Natural Eſtate, he wants Life. Eph: 2, 1. he wants Health Iſ: 5.6. he wants Food Luk. 15.17. he wants Rayment Rev: 3.17. he wants the Sight and feeling of his wants Ibid. he wants deſire to have them ſupplyed John 5.40. Yea he wants the Art of numbring out his wants to him that can ſupply them: For, this is the other branch of his woful caſe, That which is wanting cannot be numbred. 3. The rectifying of this crookedneſs of mans Nature and Actions, p. 38and the ſupplying of his innumerable ſpiritual wants, is a Work that ſurpaſſeth the Power of all the Creatures, and conſequently requireth a creating, infinit Power for the doing of it Eph. 2, 10. Only the infinit vertue of Chriſts Death can Crucily the old Man, and make the ſinner a new Creature Rom. 6 4. which is to make ſtreight that which is crooked, only he whoſe underſtanding is Infinit, who numbers the Stars Pſal: 147.4. and hath in him all fulneſs Col. 1, 19. knows the number of our wants, and can ſupply them all, for, it is in reference to the vertue of all the Creatures, improven to the utmoſt by the wit and Power of Man, that Solomon thus ſpeaks that which is crooked cannot be made ſtraight, and that which is wanting cannot be numbred 4. As Mans Original perverſeneſs, and his innumerable ſpiritual neceſſities, is an ancient Doctrine, which hath been in ſome meaſure manifeſted of old to the Church of the Jews, ſo the knowledge, and ſenſible uptaking of the ſame, is abſolutly neceſſary for fallen Man, in order to his recovering of his loſt Happineſs, as that without which he can never prize nor make uſe of the remedy of his woful condition, for, Solomon here doth clearly Branch out Mans natural ſinfulneſs, while he ſaith that which is crooked cannot be made ſtreight, and that which is wanting cannot be numbered. And by his ſo doing ſuppoſeth a neceſſity that every Man muſt know and be ſenſible hereof, before he can take the courſe for remeeding of it, which he points out afterward. 5. Every Man that deſires to be truly Happy, ſhould labour to be ſo ſenſible of the Perverſeneſs and Crookedneſs of his Nature and Actions, of the multitude of his ſpiritual Wants, and the difficulty of rectifying the one, or ſupplying the other, and ſo deſireous to be ſet upon the way of attaining to the ſame, that every thing which may not be made ſome way ſubſervient to theſe ends, the rectifying of the Crookedneſs of his Nature and Actions and the ſupplying of his ſpiritual Neceſſities, the ſame ſhould be looked upon by him as not only contributing nothing to his true Happineſs and Contentment, but alſo as full of Vexation, and encreaſing p. 39his Miſery, ſeeing thereby his greateſt evil is not removed, nor his greateſt defects ſupplyed; and conſequently he ſhould look upon every thing that may ſerve for attaining to theſe ends though his corrupt Nature were never ſo unwilling to endure the ſame, ſuch as the diſcoveries of Sin, and threatnings of Wrath that are in the Law, Rom. 3 20. and 4 15. that new and living Way of making uſe of the Blood and Righteouſneſs of Chriſt revealed in the Goſpel, Heb. 10: 20: to which no Man inclines to ſubmit. Rom. 10.3. yea Croſſes and Afflictions themſelves, Heb. 12.10. as ſo many deſirable means of advancing him toward his true Happineſs: For this Verſe may be ſafely looked on, as a reaſon of that ſentence paſt in the former, upon all earthly Delights and humane Endeavours for contentment in them, to wit, That by them all, that which is crooked cannot be made ſtreight, and that which is wanting cannot be numbered, the force of which reaſoning is this, That which cannot ſerve for making ſtreight Mans corrupt Nature, nor for numbring out, far leſs ſupplying his ſpiritual Defects, cannot ſerve for making him Happy; but none of theſe things wherein Man naturally places his Happineſs, nor all the eſſayes of his wit and power for attaining it in them, can do any thing in this Work, and therefore they can do nothing toward the making of him truly Happy. 6 However unrenewed Men do ſtrongly imagine, their crooked Nature and Actions to be ſtreight, and conform to the Will of God, that they can love God with all their Heart, and obey him acceptably, Mat. 19 20 and ſo do perſwade themſelves, that they have no ſpiritual Wants to mourn for, Rev. 3.19. but only matter of Praiſe, becauſe of the multitude of their ſpiritual Recepts Luk. 18.11. Yet the more renewed a Child of God be, and the greater his ſpiritual Gifts are, the more ſenſible he is, of the Crookedneſs of his Nature and Actions Rom. 7. and of the innumerable multitude of his ſpiritual Wants and defects Pſ. 19.12. For this verſe may be looked upon as the very ſad Regrate of Solomon, a Man very far advanced in Renovation, and endued with many eminent perfections, concerning the perverſneſs p. 40of his own, and others Nature and Actions, the multitude of his and their ſpiritual Wants, and the weakneſs of humane rPower to rectify the one, and the inability of humane Wit, to reckon out far leſs to ſupply the other, that which is Crooked cannot be made ſtreight, and that which is wanting cannot be numbred.

Verſe 16. I Communed with mine own heart, ſaying. Lo I am come to great Eſtate; and have gotten more Wiſdom than all they that have been before me in Jeruſalem: Yea, my heart had great Experience of Wiſdome and Knowledge.

Verſe 17. And I gave my heart to know Wiſdome, and to know Madneſs and Folly, I perceived that this alſo is Vexation of Spirit.

THe preacher giveth here a ſecond Instance of the weakneſs and Inſufficiency of Mans Wit, as it is Exerciſed eſpecially about things Morall, or the practical affairs of Men, to direct him how he may recover his loſt happineſs, the ſum whereof is that himſelf after much pains taken to ſee how far a Mans wit, without the ſpecial Illumination, and conduct of the Lords Spirit, can poſſibly lead him right, and how far it ordinarly leads him wrong in reference to the matter of his true Happineſs, he had found the Iſſue to be nothing elſe but Vexation and ſorrow, inſtead of true contentment. And this may be taken for the Ninth Argument to prove his Scope. Now that this Inſtance from his own Experience, may have the more weight, he doth firſt ſhow how he did acquire it, not by a ſlight and careleſs inquiry, but by his moſt Serious communing or deliberating with his own Soul. Secondly he ſhowes what Advantages or Furtherances he had, to fit him for profiting in his Study, and did reflect upon, for his encouragment therein, to wit. 1. Much Worldly Greatneſs ſuch as Riches, Honour and the like, for however moſt abuſe theſe things, yet p. 41it appears that he made them his encouragment in his Study. 2. Rare inward qualifications, ſuch as Wiſdome, which being conſidered comparativly, made him to excell all that had been before him; or (as it is in the Original) before his Face in Jeruſalem: And experience of Wiſdome, and knowledge, which is acquired by obſervation of particulars and bringing of knowledge to practiſe. Thirdly he ſpecifyeth the Object of this Serious Study of his, to which he did apply his heart being incited by theſe Advantages. And that was. 1. To know Wiſdome, whereby cannot be meant his Study of ſaving knowledge, as a renewed Man, for that Study could not be cenſured as he doth this in the following words, that it proved Vexation and encreaſed his greif; ſeing himſelf had declared Prov. 2, 10. and 3.17. that that Study brings much Pleaſure and Peace to the Soul, but by this Wiſdome which he Studied to know, is meant, the wiſeſt of theſe courſes, that the wit of a Man unrenewed, and deſtitute of the ſpeciall guidance of Gods Spirit, can ſett him upon for attaining Happineſs, eſpecially the Exerciſe of his wit in the Study of Morall vertues, ſuch as Equity, Charity, Meekneſs, Temperance and the like, although even this Wiſdom as he Studied it, was ſubſervient to his progreſs in ſaving knowledge. 2. His Study was to know Madneſs, and Folly, whereby he doth not mean that he ſtudied to know the caſe of theſe, who are deprived of the Exerciſe of natural Reaſon, ſeeing ſuch are often very free of Vexation, nor doth he ſpeak here of his Sudy, of the Wickedneſs and perverſneſs of his own Heart, in order to the mortifying thereof, becauſe that Study alſo is Bleſt with much Peace, and quietneſs of Spirit: But by this Madneſs which he Studied to know, is meant, theſe violent ſinful courſes (ſuch as oppreſſion, unjuſt conqueſt and the like) which Men take for attaining to Worldly Riches, and Honours, and wherein wicked Men uſe to Glory, as if they were renouned by them, as the Word ſignifies, and by Folly theſe ſenſual and Beaſtly pleaſures whereunto Carnal Men give up themſelves: He ſtudied the outmoſt in both theſe courſes, which p. 42might ſeem to promiſe, or bring about any Happineſs to Man, and this he did that he might the more effectually convince all, that true Happineſs was not to be found in theſe wayes. And Fourthly. He paſſeth the ſame Sentence and cenſure upon theſe courſes which he did upon the former. viz. that the outmoſt that any Man neglecting the Study of Reconciliation with God in Chriſt and of Living in his Fear and Obedience can attain unto, whether in the Exerciſe of Moral vertues, or by giving himſelf up to the ſatisfaction of his Fleſhly Luſts, ſhall be ſo far from bringing him true Happineſs and contentment of Spirit, that on the contrary, it ſhall Eat up his Spirit and (as the original word ſignifies) conſume it with Vexation at Laſt. From this purpoſe Learn. 1. They that would reclaime Sinners from purſuing their Happineſs in things Earthly, muſt not think it ſufficient to inlarge themſelves in General Doctrine proving that all Earthly things are Vain, and unable to bring about Mans Happineſs, but muſt give particular inſtances of them, eſpecially of theſe things wherein the greateſt ſhow of Happineſs is, and wherein Men do moſt diligently purſue it, and muſt Labour to convince them of the Madneſs and Folly of their way in purſuing of it in theſe, ſeeing that Doctrine which Men will be pleaſed with in the General, they will not willingly apply to themſelves in particular 2 Sam: 12.5. For after that Solomon hath by many Arguments in the former words proven in General the Vanity and inſufficiency of all the Creatures, and Humane endeavours about them, to lead Man to his true Happineſs, he doth here, and in the three verſes immediatly preceeding, give particular inſtances of theſe courſes which have taken up the beſt of natural Men, wherein they do moſt ſtrongly apprehend their Happineſs to be, and do moſt eagerly purſue it, to wit, the Study of the Workes of Creation and Providence, of which the former inſtance is given, and of things moral and the practical affairs of Men, whereof this is mainly to be underſtood I communed with my own heart, ſaying, Lo &c. 2. They that would make progreſs in the Study of that knowledge p. 43which may be profitable for themſelves and others in order to the attaining of true Bleſſedneſs, as they muſt be much in conſulting of the Word Pſ: 119.24. And of the Spirit, for light John. 16.13. And of others alſo who can give them information in that way Jer. 50, 5. So muſt they not neglect to Commune with their own Hearts, by putting them to ponder what the Word holds forth for their direction in that way Luk. 2, 19. To bring to remembrance what they have formerly Learned of it Rev: 3.3. To conſider the wonted Goodneſs of God to them which may engage them to walk in his way Pſ: 77.6. &c. To find out Grounds of comfort againſt their diſcouragments. Pſ: 4, 4. And frequently to conſider the hazard of miſtaking the way, or ſitting up in it Heb: 4, 1 For, Solomon while he was upon ſuch a Study, as doubtleſs he made uſe of other Means, ſo he was often ſpeaking with his Heart, as the words are in the Original, which are here tranſlated I Communed with my own Heart, and the ſubject of his Communing with his Heart, was the ſame with that ſpoken of in the Scriptures cited, as will appear by comparing them with the preſent purpoſe I Communed with my Heart, ſaying, Lo I am come to great Eſtate. &c. 3. As there are ſome of the Lords dearly Beloved People, upon whom a very ſmall Portion of the things of this preſent Life is allowed, that they may eſteem the more of better things, and may be taught to truſt God with their daily Proviſion Luk. 16.20. So it pleaſeth him to multiply and make exceeding great as the Original Word here ſignifies, the outward Eſtate of others dear to him, that all may know what he can do to his own, and would do to all of them if it were for their true good Pſ. 84.11. For, here Solomon acknowledgeth he was come to a great Estate, 4. However Mens proud Reflections upon, and vain Boaſtings of, their receipts and gifts, attributing all to their own Wit, be a deteſtable Sin, and often a Fore-runner of their being deprived in Wrath of theſe things Dan: 4.30. Yet it is both Lawful and neceſſary for the Children and Servants of the Lord, to reflect upon and p. 44ſometimes to reckon out to others, what His Grace hath beſtowed upon them, when their ſo doing ſerves to encreaſe an humble and thankful frame of spirit 2 Sam. 7, 18. &c. And to commend any Meſſage which the Lord hath to deliver by them to others 1 Cor. 15, 10 For, here Solomon reflecting upon his outward greatneſs, and his inward qualifications, doth it in modeſty, not rekoning out all that he might, he doth it to ſhow what ingadged him to his ſtudy ſpecified in the following verſe, and he doth it to gain the more weight to this uſefull Experience, which here he holds forth to others, Lo I am come to great Estate and have gotten more Wiſdome &c. 5 No Worldly Eſtate how great ſoever ſhould ſatisfie the owner, unleſs he have therewith the Addition of Heavenly Wiſdome, which Teaches him how to improve it for his ſpiritual and Eternal Advantage, and without which he cannot but abuſe it and turn it into a ſnare to his Soul. Therefore while Solomon, Relates that he was come to a great Eſtate he adds further, and have gotten, or as the Word is in the Hebrew I have added more Wiſdom &c. 6. As it is neceſſary for the Children of the Lord to compare themſelves with others in Sin and Wickedneſs, that they may ſee how matchleſs they are for that, and ſo their Hearts may be humbled and free Grace commended 1 Tim; 1.15, 16, 17. So it is ſometimes no leſs neceſſary for them to compare themſelves with, and preferr themſelves to others in reſpect of the Gifts and Graces of God beſtowed upon them, eſpecially when they do it not to gain eſteem to themſelves, but acceptance to the truths of God which they are called to deliver to others, for, for this end mainly doth Solomon here compare himſelf with, and preferr himſelf to all that were before him in Jeruſalem; and his Modeſty appears in this that the Lord having ſaid to him, that there had been none before him like him for Wiſdome, neither ſhould any after him be like him 1 Kings 3, 12. He ſaith only I have gotten more wiſedom than all that have been before me, and this only to commend the truth of God which he here delivereth to the Church. 7. The Lords People p. 45ſhould not ſatisfy themſelves with the ſimple notional knowledge of the truth, unleſs they have alſo the experimental Knowledge thereof, which conſiſts in our diſcerning evidently the things we know in the cauſes thereof, and by their effects upon our ſelves or others, as alſo when we feel our Hearts ſutably affected, and our practiſe ſuteably ordered to what we know for this riſing of the ſpeach (in the latter part of verſe 6.) Yea my heart had great experience of Wiſdom and knowledge, imports the experience of Wiſdome a greater Bleſſing than Wiſdom it ſelf, and the ſignification of the words in the original leads to the deſcription given of experimental knowledge. 8 Theſe to whom the Lord gives this Heavenly and experimental Wiſdome, he ma…es them give their Hearts away to the Study of every kinde of knowledge that may contribute to the encreaſe of it, and that upon the clear apprehenſion of the worth and Excellency of it Philip. 3, 9. And the great Uſefulneſs thereof to them, Job 28.16: That ſo the Heart being applyed to that Study, the whole Man may be ſubſervient to it, and all pains taken in it may be the ſweeter: For, ſo was it with Solomon, I gave my Heart to know W ſdom. 9. The moe outward Advantages and Accomodations men have for acquiring Knowledge, and the greater Inward qualifications fitting them for the ſame, the Lord hath beſtowed upon them, the more ſhould their heart be ſet upon Inriching themſelves therewith, otherwiſe the Lord will Challenge them ſadly for abuſing his Gifts contrary to the end for which he gave them, Prov. 17.16. For Solomon ſpeaks of his giving his Heart to the ſtudy of more Wiſdom, as that whereunto his great Estate and former Wiſdom and Experience did ingage him, while he ſaith, I communed with my Heart, ſaying, Lo, I am come to great Estate, and have gotten more Wiſdom— And I gave my heart to know Wiſdom. 10. They that would convince unrenewed Men of the Vanity and Inſufficiency of all the courſes they can take for attaining to true Contentment and Happineſs, muſt bend their ſtudy much to find out both the utmoſt that natural Wit or Power can p. 46reach in things which are of themſelves good, in order to that end, and likewiſe in what vile and abominable Courſes in themſelves ſuch Men will readily place their Happineſs, that ſo they may make clear to them how far ſhort both are of giving them the leaſt degree of true Happineſs; for theſe are the ſubject of Solomon's Study here mentioned, namely, to know where about the wit of the beſt of unrenewed men is imployed, which he calls Wiſdom, and to know how baſe and vile courſes (which he calls Madneſs and Folly) others of them follow, and ſo to make known that in both Men fall alike ſhort of their fancied Happineſs. I gave my Heart to know Wiſdom, and to know Madneſs and Folly. 11. However there be ſeveral ſorts of theſe who purſue their Happineſs in the Earth, and ſeveral courſes which they take for attaining to the ſame, ſome of them being taken up with the ſtudy of moral Virtues here called Wiſdom; others of them giving themſelves up to their ſenſual Pleaſures, and of theſe ſome glorying and boaſting in their Wickedneſs, as if it were their Renown (as the word tranſlated Madneſs ſignifies) others again Brutiſh and Stupid, having no reſpect at all to their Credit, providing they may ſatisfy their Luſts, as the word Folly ſignifies, yet all of them ſhall come alike ſhort of the Happineſs they think to find, and the iſſue and reſult of their Courſes ſhall be the ſame, even Miſery and Vexation, ſeeing the former ſort place their Righteouſneſs in their Wiſdom, 1 Cor. 1.22. Rom. 10.3. And the latter, their Heaven in the ſatisfaction of their Luſts, 2 Pet. 2 13. For this which Solomon ſaith he perceived to be Vexation of Spirit, cannot be meant of his own Study of theſe preſently mentioned, becauſe that was at the direction of the Spirit of God, but of the reſult of the ſeveral courſes which unrenewed Men take for Happineſs; here ſet forth by the names of Wiſdom, Madneſs and Folly, I perceived (ſaith he) that this alſo is vexation of Spirit. 12. However the Lord may ſo far favour the ſtudy of natural Wiſdom, and moral Vertues, as to make Men find ſome kind of Sweetneſs and Contentment therein, that thereby they may be diverted p. 47from courſes more diſhonourable to him; And may alſo ſuffer men who have given themſelves up to all vileneſs, to be for a time free of vexation, by reaſon of the ſcaredneſs of their Conſcience, 1 Theſs. 5.3. Yet will he aſſuredly execute the Sentence here paſt upon all who misken or neglect the new and living way to Bleſſedneſs through the Blood of Chriſt, ſometimes in this Life, by croſſing the wiſeſt of their Plots, which being effectuate, would have contributed to their earthly Contentment, as he did to Achitophel, ſometimes ſtriking them in the midſt of their Pleaſure with his Terror, and other Judgments, as he did to Belſhazar. Dan: 5.6. Nabal and others, and all of them at laſt. by tormenting them with the Worm that never dies, ſo that they all ſhall find this to be Truth of God, whether they be ſeeking their Happineſs in the Wiſdom here ſpoken of, or in this Madneſs and Folly, their courſe ſhall prove Vexation, or, as the word ſignifies, A gnawing or eating up of the Spirit.

Verſe XVIII. For in much Wiſdom is much Grief, and he that encreaſeth Knowledge encreaſeth Sorrow.

SOlomon here gives a Reaſon why the unrenewed Mans Wit can not lead him the right way to his loſt Happineſs, The ſumme of it is, that the more Wiſdome any Man who neglects the Study of Reconciliation and fellowſhip with God, can attain unto, he ſhall ſtill have the more grief, or as the Word ſignifies Irritation of Spirit, and the more progreſs he maketh in any other Study while this is neglected, he ſhall but heap the more Sorrow to himſelf. The truth whereof is evident if it be conſidered, that the more knowledge of that ſort a Man have, he doth but ſee more clearly theſe many inconveniences and Miſeries whereunto he is Subject eſpecially in this Life (which theſe of meaner capacities, and of leſs proficiency in knowledge do not apprehend, and ſo have leſs Vexation) and yet can never ſee the true remedy of theſe, nor any ſutable Conſolation againſt them. And conſequently p. 48till ſaving light come in upon his mind, the more his knowledge of other things grows, he muſt ſtill ſee himſelf the further from true Happineſs. Now Solomon cannot be underſtood as ſpeaking here of ſaving knowledge, conſidering that in other places of his writings he doth attribute contrary effects to that, Namely, that it brings much Joy and Peace to the Soul that hath it Prov. 2, 10. & 3.17. And yet this is not ſpoken to deter from, or diſcourage in the Study of things natural, or Civil ſo the right end, not only to convince Man of his folly in apprehending any Happineſs in ſuch Studies while he neglects better, and ſo to ingadge him to the Study of that knowledge which brings much ſweetneſs to the Soul Pſ: 104 34. And is able to ſweeten every other lawful Study which is made ſubſervient to it Pſ: 111.2. And ſo the words may be looked upon as the Tenth Argument, to wean Mens hearts from ſeeking Happineſs in this Earth, ſeeing grief will be the Iſſue of all their endeavours, that way. Hence Learn. 1. While Men are void of the ſaving knowledge of God in Chriſt, which makes them live in his fear and Obedience, the clearer inſight they have in other things, they draw the more grief and Sorrow upon themſelves The more clear thoughts they have of their duty to God, and of his properties, whereof ſomething they may know by natures light Rom: 1.19.20. they cannot but have the more horrour of Conſcience Act: 24, 25. ſeeing their Conſcience cannot but accuſe them for going againſt their light in many things Rom: 2, 15. And they in the mean time being ignorant of, or not heartily cloſing with the way of Reconciliation with God thorow Chriſt 1 Cor: 2.8, 9. the more clear their thoughts he anent the immortality of their Souls, they cannot but have the more grief, ſeeing they are uncertain concerning the future State thereof, and can have no well grounded hope that it ſhall be well with them. Pſ. 49.14. And the more progreſs they make in knowledge, they cannot but find themſelves the more Obnoxious to the envy of theſe whom they do excell 1 Sam: 18, 9. In all which and many other reſpects, the p. 49truth of this is evident That in much Wiſdome is much grief, and he that encreaſeth Knowledge encreaſeth Sorrow. 2. Although theſe that are endued with ſaving Knowledge, and are growing therein, have ordinarily ſome Grief growing alſo, Namely Godly Sorrow, upon their more clear diſcovery of their own vileneſs Rom: 7, 9. their Inability to return ſutable thanks to God for his love 2 Sam: 7.18. And the much diſhonour that God getts by others Pſ: 119.158. Yet ſaving Knowledge is of it ſelf apt to bring into the Soul, much joy, Peace, and quietneſs of Spirit, and in the meaſure that Men have it, it doth always bring theſe to them. The great Grief that ſuch have is mainly occaſioned by the defect of that Knowledge Prov: 30.2. every encreaſe of their Godly Sorrow, having comfort in the Boſome of it. 1 Pet: 1, 6. and alwayes Joy at the back of it Pſ: 30.5. For, what ever is ſaid of this ſort of Knowledge whereof Solomon ſpeaks here; the contrary muſt agree to ſaving Knowledge; ſeeing his ſcope is to draw Men from ſeeking Happineſs by the Study of the one, and ingaging them to ſeek it by the Study of the other, therefore as in much of the Wiſdom here ſpoken of is much Grief, ſo in much of ſaving Wiſdom there muſt be much Joy, and as he that encreaſeth that ſort of Knowledge which is here meant, encreaſeth Sorrow, ſo he that encreaſeth ſaving Knowledge, muſt increaſe his own Peace and Comfort. 3. The more clear diſcerning of other things Men have who are without ſaving Knowledge, and renewing Grace, the more exaſperated, and imbittered do their Spirits grow both at the Lords diſpenſations which croſs their corrupt Humours Iſai. 8.21. And at the ſight of the welfare of others who are better than themſelves Pſ: 112.9, 10. And the more do they bend their wit to irritate and provoke the corruptions of others and to grieve their hearts who will not gratify their Luſts 1 Sam: 1.6. For, this word tranſlated Grief doth ſignify and may be tranſlated Irritation, which both in the original and in our Language, admitts of an Active and a Paſſive ſignification for in much Knowledge is much Grief or Irritation: 4. The conſideration of p. 42duplicate page p. 43duplicate page p. 44duplicate page p. 45duplicate page p. 46duplicate page p. 47duplicate page p. 48duplicate page p. 49duplicate page p. 50theſe ſad Effects of Grief and Sorrow, which flow from all the Exerciſes of Mens Wit who neglect the Study of that one thing needfull, their Reconciliation with God, and living in his Fear and Obedience, and of the contrary Effects of Joy and Peace which follow upon the Study of ſaving Knowledge, ſhould move Men that have ſharpneſs of Wit, and time and means for improving the ſame, to take their Mindes off all other things as vain in order to their Happineſs, and make their prime Study to run in this Channel, how to know God in Chriſt as they ought to know him, and how to walk before him unto well pleaſing; for theſe words may be looked upon as an Argument to wean Mens Heart from that study which bringeth nothing but Grief and bitterneſs in the end, and fix them upon a more profitable one, to wit the Study of ſaving Knowledge which hath alwayes Joy and comfort following upon it: This is the Preachers main ſcope while he ſaith. In much wiſdome is much Grief, and he that encreaſeth Knowledge encreaſeth Sorrow

p. 51CHAP: II.