vanity c. vanity c. 7. Epistrophe the same sound repeated in the end of the sentences of vanities c. of vanities 8. Epanodos the same sound repeated in the beginning and midst in the midst and end vanity vanity vanity 9. Numerus Oratorius t he same number of syllables repeated in both sentences vanity of vanities vanity of vanities 10. Climax the same sound continued and increased by degrees vanity of vanities vanity of vanities c. 11. Paranomasia the repeating of like sounds yet somewhat differing 2. This confirmed by the Testimony of Coheleth saith the Preacher vers 2. Chap. 1. Vers 1 2. THe words of Coheleth Solomon had four names Solomon Jedidiah Lemuel Coheleth 2 Sam. 12.24 25. Prov. 31.1 4. and the Text. This name Coheleth is onely given him in this Book when after long experience of all earthly vanities he in his old age speaketh to wean his people from them and teacheth them the feare of the Lord for their chiefe good It is a participle of a verb out of use in the Active voyce yet in the Passive used to signifie to be gathered or assembled whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then being a Noune or Participle of the Feminine gender may imply to us these three things First Solomons gathering him selfe to the Church and Assembling therewith when yet his wives and many other Idolaters with them assembled to the Conventicles and Synagogues of false gods Secondly That in this true Church assembled he was Anima concionans in haec verba he spake these words or delivered them in the Congregation by word or writing as a testimony of his repentance which may also further appeare if we consider 1. What he saith by his experience of the dangerousnesse of enticing women even his own and of his deliverance out of their hands as being beloved of God Eccles 7.26 27 28. 2. The frame of the whole book which speaketh sadly of the bitternesse of all earthly vanities after his long experience of all of them in his old age Thirdly that he delivered these things from his heart and soule not out of any policy of State to satisfie the people Psal 68.11 Esay 40.9 So the Feminine gender is expounded Psal 16.2 Vse 1. To perswade us of Solomons repentance after his fall Such as think he fell finally and totally are not onely hereby refuted but by all those arguments which prove the perseverance of the Saints which are many and impregnable And besides by such other arguments as more peculiarly concern Solomon himselfe as 1. Our Saviours testimony that all the Prophets are in heaven Luke 13.28 Now Salomon was a Prophet seeing the whole Scripture was penned by no other but Prophets and Apostles 2 Pet. 1.19 20 21. Eph. 2.20 Balaam though he prophecied as did also Saul yet neither of them were Prophets a spirit of prophecy rested not upon them Ios 13.22 2. He is said to be loved of God and therefore by Gods own appointment to be named Jedidiah 2 Sam. 12.25 Now Gods love is the pledge as of Jacobs election Rom. 9.13 so of Solomons God is not wont to give names to things but according as he findeth them or purposeth to make them Whom he loveth he loveth to the end John 13.1 To say that was onely meant in regard of not taking the Kingdom from him and his Posterity as he did from Saul is to wrest the Text which promiseth 1. That he will be a father to him 2. For his person that he will not take his mercy from him 3. For his kingdom that it shall not be taken away Vse 2. To teach us to accept this book with greater respect The Sunne never shineth more gloriously then when it breaketh forth out of some dark cloud nor the graces of Gods Spirit then when they have over-wrested some cloud of Temptations and sinnes and break forth into Repentance So was it with David also in Psalm 51. The sonne of David which he mentioneth in sundry respects First it is honourable to be the sonne of a Prince Eccles 10.17 Secondly it procureth the more reverence a Prophet to be the sonne of a Prophet Thirdly It is comfortable to be the sonne of a man after Gods own heart for the Covenants sake Gen. 17.7 and especially of David for the promise sake made to him and to his seed after him 2 Chro. 7.11 to 15. Vse 1. To procure reverent acceptance of the Doctrine of this book for the Penmans sake For though it little skilleth what the pen be of a Goose or Swans quil or Ravens yet when God delighteth to use such an instrument so richly adorned with many priviledges it challengeth from us the more due respect It is a book written by the eldest sonne of Wisdome Vse 2. To teach parents that send their children to the University to seek to excell in eminency of grace and love amongst men It will adde some lustre and credit to their childrens ministery as Zachary and Elizabeths godlinesse Luke 1.6 did to John Baptist and Davids to Solomons King in Jerusalem King as having soveraigne power of life and death to whom it belonged to be as a head to counsell and direct and rule the people to be also as a shepherd to feed the people with wholsome lawes and institutions and examples of good life and to drive them from feeding in unwholsome Pastures upon unsavory vanities In Jerusalem the City of God the mother Church of Israel then a faithfull City full of faithfull and good people though afterwards an harlot He doth not say King of Israel as Prov. 1.1 but in Jerusalem intimating that his conversing in this faithfull City amongst so many good people was some means the sooner to bring him to a sight of his sinne and to enditing and penning these words which shew his repentance It could not be but that Solomon must needs read in the countenances of his people when he came abroad to Church and Judgement-seat and heare likewise by intelligence of his wise Counsellors how much the Citizens of Jerusalem were grieved with his building Idolatrous Temples and tolerating false worship in them The which might well provoke him to a more serious sight of his sin and to make mention of the City in the words that shew his repentance Besides in a Penitentiall discourse the full latitude of titles is unseasonable Vse 1 To shew us that God useth instruments of all sorts in penning the Scriptures as wel some Kings as David and Solomon as some Fishermen as amongst the Apostles and Herdsmen as Amos and Priests as Jeremy that all sorts might meet with style and phrase of speech meet for them Vse 2. That it is no disgrace to any man or to any mans children to be Preachers Solomon and David both Kings and both Prophets yea Solomon studying to teach the people knowledge Eccles 12.9.10 The Angels higher then the highest men are all ministring spirits
It is the duty of every son of wisdome to be admonished by the books of Scripture whether written by Solomon or by other Prophets whether sharpned or fastned by the masters of Assemblies Psalm 19.11 To be admonished implieth three things First to be enlightned making the word a light or lanthorn Psal 119.105 So the word is translated shine as the light Dan. 12.3 or brightnesse Secondly to be warned and so first reclaimed from evil or sin secondly preserved from evil of punishment approaching Ezek. 3.17 to 21. and 33.4 5 6. Thirdly to be made circumspect to duty so the word is translated take heed Ezra 4.22 and so used Psal 19.11 Reason 1. From our relation to God and his Prophets we are their children they therefore are our fathers My sonne Text. Acts 3.25 God is our father and Master Mal. 1.6 and therefore all his words are warnings as of the Centurion to his servants Matth. 8.9 Reason 2. From the benefit of taking warning and great danger of the contrary Psal 19.11 Col. 1.28 Ezek. 3.17 to 21. 33 4 5. Reason 3. From the sufficiency of Scripture to that end 2 Tim. 3.16 17. If they suffice not none else will Luke 16.29 31. Reason 4. From the unprofitableness or boundless endlesnesse of reading or writing many books one book alledgeth and referreth to another neither doth a man studious of books know where to stint himselfe Hence falleth in 1. Vanity as of many words so of many books 2. Impotency of concocting them 3. Fastidious loathing of Scriptures Reason 5. From the wearisomness of much study to the flesh it beateth and hâ—ateth the brain it intendeth and stretcheth the mind as if the body were set upon the rack yea sometimes to the breaking of a mans wit as the string of an instrument stretched too high or too far As in wrastling so in studying there is a striving then weariness then despaire of overcomming then giving over then taking up striving again and so c. Much study drieth up the sweetest moisture of the body whether blood or marrow consumeth the cheerfull spirits whether of brain or heart and so breedeth morosity harshnesse of spirit troublesome to a mans selfe and others Vse 1. To refute the additions of the Decrees of Popes of the Apocrypha of the Canons of Councels of the Traditions of Fathers to the Scriptures for the direction of faith and life Prov. 30.6 Vse 2. To teach us what we are without the Scriptures Dark and want enlightning stubborn and want breaking and warning rash and want circumspect guiding Vse 3. To reprove the stubbornnesse of most men who will not be warned nor enlightned by the Scriptures nor made circumspect Jer. 44.16 17. Such will profit by no means else Luke 16.29 30 31. Object Yes By affliction and correction Answ No not without instruction from the word Prov. 6.23 Iâ— is a signe God wil destroy such 1 Sam. 2.25 2 Chron. 25 16. Prov. 29.1 Deut. 29.19 20 21. The meanest child that wil be warned is better then such Eccl. 4.13 A man that wil not be admonished wil become poor though a King Vse 4. To teach such as are to warn others to warn them from the Scriptures from every vice to every duty As Paul convinced the Jewes Acts 28.23 Vse 5. To wean us from the vanity of affectation of much reading Object Much reading and study 1. helpeth a barren wit and weak judgement by inventing new things and clearing and confirming the old 2. Solomon himselfe wrote many books 1 Kings 4 32 33. Answ Solomons books that were not Scripture are lost least we should attribute too much light to them Therefore no books for this admonition in waies of Religion to be attended to but the Scriptures others so far as they explaine or apply these Secondly Books for other ends not so much to be sought after for variety but for choyce Thirdly those books we doe use we should seek to digest them by sound judgement and serious meditation Eccles 12.13 Let us beare the conclusion of the whole matter Feare God and keep his Commandements for this is the whole duty of man THese two last verses contain a second part of the conclusion of the whole Chapter The former was a pithy exhortation to receive this book and other books of Scripture penned and opened by the masters of the Assemblies and given by Christ v. 9 to 12. This latter is a consectary of the summe and scope of the whole book which is summed up in these two Feare God keep his Commandements Which is amplified by an Introduction calling for audience and attention Let us heare the end summe conclusion of the whole matter to wit of the whole fore-going discourse of the vanities of the creatures and of all the conditions thereof And confirmed by a twofold argument 1. From the summe of mans duty and safety for this to feare God and to keep his Commandements is the whole of man the whole duty of man verse 13. the whole safety and stay of man that which stayeth with him 2. From the strict exactnesse of the last judgement verse 14. Doctr. 1. It is a conclusion worthy of all attention that the ends and scope of discovering and discerning all earthly vanities is to feare God and keep his Commandements the same course John Baptist tooke to the same end Isai 40.6 7 8. It s a conclusion worthy of all attention for Solomon calleth upon himselfe as well as upon all his people let us heare c. As a Cocke clappeth his own sides with his wings to stir up himselfe before he awaken others with his crowing For clearing this point it would be opened 1. What is the feare of God 2. What are meant by his Commandements 3. What is meant by the keeping of them The feare of God it is an holy affection of the heart whereby we are affected towards God offended with the greatest terrour and towards God reconciled with greatest reverence Heb. 12.28 godly feare Isai 8.13 2 Psal 90.11 119 53. Luke 12.4 5. 3 Heb. 1â— 28 Psal 130.4 Exod. 15.11 fearful in prais Hos 3.5 Hence being affected to God offended with greatest terror First we eschew all sin whereby God is offended whether man take notice of it or no Job 1.8 31 21 23. Secondly no worldly dangers feared so much as God displeasure Luke 12.4 5. Thirdly No matter so weighty as to seek Christ in whom our reconciliation is wrought 2 Cor. 5.11 14. Hence being affected to God reconciled with greatest reverence First Christ in whom we are reconciled is most reverenced and adored Psal 130.4 and most closely cleaved to Jer. 39.40 Secondly His word most venerable and awful Isai 66.2 Psalm 119.16 Thirdly Our own ability is distrusted and we walk in awful dependance on Christ in our whole service of God Phil. 2.12 13. Hebr. 12.28 Rom. 11.20 1 Pet. 1.17 18. Reverence arising from apprehension of his transcendent greatnesse and goodnesse we worship
c. Heb. 1.14 Vse 3. It is no unbeseeming Office for Kings to write good books or to publish their repentance after their publique sins Psal 51. Vse 4. To let us see what a benefit it is for a Minister or Magistrate to live amongst good people They mutually help one another to avoyd sin and to come out of it Vse 5. To adde still the more due respect to this book penned by a King and a King of the Church of God Vse 6. To teach Penitents not to affect the expression of Titles or stiles of honour at large Chap. 1. Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity VAnity of vanities c. The Logicall and Rhetoricall resolution of these words is delivered above in opening the first Use Doct. 1. All things under the Sunne whether creatures of God or labours of men are altogether vain to the attaining of true happinesse Or thus Are excessively diversly wonderfully vain The chiefe things which men seek for in this life are vain in a threefold respect 1. To finde the chiefe good in them 2. To satisfie the soule Esay 55.22 3. To make that good they are made for of themselves Psal 33.17 For the gathering of this point from the true meaning of the Text compare this place with Vers 3.14 and Chap. 2. vers 3. In this sense Paul calleth all things losse drosse dung Phil. 3 7 8. to wit not onely without Christ or in comparison of him but for the attainment of Christ or true happinesse The ground of this point may be most sitly shewed in opening the severall acceptions of vanity in the Scripture and observing how they all agree in all things in the world in this respect Vanity is put for 1. Unprofitablenesse as here vers 2 3. Mal. 3.14 which agreeth to worldly things Mat. 16.26 A man may have the whole world and lose his soule and then what profit did they yield him Prov. 11.4 2. Emptinesse Psal 2.1 1 Cor. 3.20 Vain that is void of substance and worth and sufficiency So Esay 36.5 to which also agreeth Esay 29.8 Esay 55.2 3. Lightnesse Psal 62.9 which is also true Deut. 32.47 The like may be said of all earthly things in this case 4. Falshood and lying Psal 12.2 4.2 which also holdeth here Psal 31.6 Jonah 2.8 5. Frustration or disappointment of the end Psal 127.1 2. Unlesse the Lord build and keep the house and City the builders and watchmans care wil fall short of the end they aime at and so the work is in vain James 1.26 1 Cor. 15.14 6. Frailty or inconstancy vanishing away as smoak Rom. 8.20 21. Psal 144.4 Esay 40.6 7 8. 7. Iniquity 2 Chron. 13.7 Prov. 12 11. 8. Folly Job 11.12 Prov. 12.11 Reasons of the vanity of those former ends 1. From the end for which God made them to wit for us not us for them 1 Cor. 3.22 2. From their condition they are corporall temporall and therefore cannot feed much lesse satisfie an eternall spirit Luke 12.19 20. 3. From the curse lying upon them since the fall Gen. 3.17 Reasons of the Repetition of this vanity and the Holy Ghosts manner of speech in expressing this vanity 1. To shew the excessivenesse of the vanity of these earthly things Vanity implieth they are not onely vain but exceedingly vaine as vain as vanity it selfe Vanity of vanities is in the Hebrew a Superlative form of speech to set forth the highest vanity as the Song of Songs the most excellent Song the King of Kings the Servant of Servants the chiefest King the most servile servant 2. To shew the multitude and variety of vanities heaped up in earthly things There is a rest as it were of vanity in them or as Sampson speaks in another case Judg. 15.16 heaps upon heaps 3. For admiration To shew the wonderfull and strange vanity of these things he breaketh forth into this Exclamation Oh vanity of vanities c. Vse 1. To shew us what a great change sinne maketh in the world it doth as it were blast the vertue and beauty of the creature Time was before sin entred when God saw all the creatures to be very good Gen. 1 31. Now after sinne had blown upon them he looked upon them again and all is vanity Such a change wil sin make in us and in our counsels and courses Vse 2. To shew us what a wofull change they make that fell their soules to commit sin for any earthly benefits which are but vanity Jonah 2.8 Esay 5.18 Temptations from earthly things may draw on sin like cart-ropes but they are the cart-ropes of vanity And so doe they that change the Ordinances of God for accommodations which are under the Sunne Vse 3. To shew us the vanity of men beyond all creatures Psal 119.89 He for whose sake all the rest became vain is much more vain himselfe Psalm 62.5 He is lighter then vanity Esay 40.17 Vse 4. To teach us not to set our hearts on earthly things Psalm 62.10 neither by 1. Coveting them before we have them Prov. 23.4 5. 2. Confidently trusting in them or proudly rejoycing in them when we have them Job 31.24 25. 3. Griefe when we part from them Job 1.21 Vse 5. To exhort us to lay up better treasure then these earthly vanities Matth. 6.19 20. Vse 6. For a sign of triall of our repentance such as see nothing but glory and goodlinesse in these outward things Satan hath bewitched them Mat. 4 8. But such as see the extream vanity of them have repented with Solomon here Vse 7. To teach us It is no vanity to teach the vanity of the creatures in Rhetorical elegancies here are many Tropes of Rhetorick used so Rom. 12.5 With these Cautions 1. That the Rhetorick be suitable to the matter grave and holy else its bastard Rhetorick 2. That it set forward the end of the discourse to wit to affect the heart with the sense of the matter in hand Eccles 1.2 3 to 11. Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity IN that Solomon sets the seale of his testimony to the vanity of all these earthly things after the long triall of them observe this Doctr. They that have had most triall of all earthly comforts are most ready and best able to avouch the vanity of them Who could haste more to outward things then Solomon and yet more confident in avouching the vanity of them Reason 1. Experience is a divine testimony as being taken from the work of God in the events of things comming to passe by providence Reason 2. Experience is of great authority with men as being an argument more sensible and lesse subject to ignorance or errour Vse To shew us a broad difference of earthly things from spiritual and heavenly earthly things seem goodly and glorious till we have them and good triall of them and afterwards we find them altogether vanity But heavenly things seem vanity till we
have them and good triall of them then seem they excellent and divine no gain no glory no comfort like to that which they yeeld Before we leave this verse let us remove a false Collection which one maketh from this word That Reading is Preaching because Solomon calleth his book though read the Preacher But for Answer consider 1. Solomon doth not call his book but himselfe the Preacher 2. He might from hence collect that the Preacher may deliver his Sermon by writing and so that writing may be preaching but that reading therefore is preaching followeth not For in writing a Minister may and doth make use of spirituall gifts requisite in a Prophet or Preacher to the exercise of his ministery 1 Cor. 14.1 but not so in reading which even a School-boy may perform that never attained any spirituall gift at all Vers 3. What profit hath a man of all the labour which he hath under the Sun Labour under the Sun is labour taken about the creatures or things under the Sun For the labour a man taketh for the favour of God the fellowship of the Blood and Spirit of Christ c. is labour for things above the Sun Whence such are said to converse in heaven Phil. 3.20 and to walk with God Gen. 5.24 What profit To wit towards the attaining of true happinesse otherwise in all labour there is some profit towards the helping of our earthly estates Prov. 14.23 This verse is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling upon the former conclusion of the vantity of all things delivered in the former verse and here repeated in other words more plainly Doctr. All the labour a man taketh whether of mind or body about the creatures under the Sun is altogether unprofitable towards the attainment of true happiness Chap. 2.22 3.9 Reasons from the disproportion of these creatures to our happinesse Reas 1. All these creatures are under the Sun but our happinesse is above it Now as water can never ascend higher nor carry any other thing higher then the fountain from whence it came so neither can things below the Sun carry us up to a condition above the Sun 2. These creatures are temporall our happinesse eternall 2 Cor. 4.17 18. 3. These things are changeable and unsetled but our happinesse unchangeable Vse 1. To wean us from immoderate labour after these things which cannot profit It many times falleth out that those things which we labour most to avoid are the most behovefull to attainment of happinesse as Afflictions Psal 119.67 71. Vse 2. To stir up to labour principally for heavenly blessings things above the Sun Esay 55.1 2 3. 1 Cor. 15.58 Eccles 1.4 5. to 11. Vers 4. One generation passeth away and another generation commeth but the earth abideth for ever 5. The Sun also ariseth and the Sun goeth down and hastneth to the place where he arose THat which Solomon taught us in the former verse the unprofitablenesse of all labour about worldly things towards the attainment of happinesse he confirmeth in the rest of this Chapter and the rest which follow by induction of sundry sorts of labours wherein men usually weary themselves but in vain And first he beginneth with the vanity of the labour of the mind about the study of naturall things which in this whole Chapter he sheweth to be unprofitable to the attainment of happinesse by two Reasons 1. The first taken from the want of such things as accompany true happinesse to wit stability satiety newnesse in naturall things The Reason standeth thus The knowledge and study of such things as want stability satiety newnesse is unprofitable to the attainment of true happinesse But the knowledge and study of such things is of such things as want stability satiety novelty This want of stability he proved by the state 1. Of bodies mixt of the four Elements which are generable and corruptible come and goe vers 4. 2. Of the four Elements 1 Of the Sun the Chariot of fire vers 5. 2 Of the wind or ayre vers 6. 3 Of the water vers 7. 4 Onely the earth standeth still in the midst of all these restlesse motions 1 Partly as a center about which these move 2 Partly as a Theater upon which every generation commeth and goes vers 4. Whence though it be stable yet we want stability in it which is all one to us as if it were not stable Their want of Satiety he sheweth vers 8. Their want of Novelty vers 9 10 11. 2. The second Reason is taken from his own experience vers 12. to the end of the chapter Doct. 1. Such things as come by generation stand not at a stay but passe away passe away by corruption Job 14.1 Psal 49.7 8 9. Josh 23.14 1 Kings 2.2 Reason 1. From the causes in nature whereof they are generated which are the four Elements and they contrary one to another Now contrary things being divided one against another make the whole body of short continuance one wasting another till all faile Mat. 12.25 Heat against cold and moysture against drinesse work continually one against another till all be consumed Besides in living creatures the disproportion between Calor naturalis and Humidum radicale causeth dissolution the food received breedeth not such kindly heat and moysture as is daily spent but a more milde heat and more raw moysture Obj. How then could Adams life be maintained for ever if he had stood in innocency Answ By the Almighty power of God subduing and keeping these contrary qualities in a sweet temper and harmony even by the same hand whereby he kept the wild beasts from preying upon the tame allowing them to eat nothing but grasse Gen. 1.30 Reas 2. From the curse which sinne brought with it even the bondage of corruption upon the Creature Rom. 6.23 8.20 21. It is commonly said of the Oak that it liveth three hundred years growing one hundred standing at a stay another hundred and decaying the next hundred The holy Ghost recordeth of the Patriarchs that they lived many hundreds Gen. 5. Priny out of Hesiod describeth nine ages to the Crow sometimes as much more to the Hart and yet three times as much more to the Raven Nat. Hist lib. 7. c. 48. But yet all these being compounded and generated of the four Elements do in the end return into them again by dissolution and corruption Vse 1. To teach us that which is Solomons scope that the study of these natural things is not available to the attainment of true happinesse For how should that which is restlesse and as Solomons word is full of labour procure us setled rest and tranquillity which accompanieth true happinesse The mind of man as Philosophers have observed is somewhat assimilated into the nature of the Object which it studieth and is conversant about as Mariners who are conversant about winds and seas and storms are more boysterous Shepherds and Herds-men more brutish Forresters more wild Butchers more bloody c. So
wrong end But Solomon doth well to tell us plainly how it fell out with him upon his labour so bestowed that we may also see what we may expect in the like case Vse 1. To teach Schollars that labour for natural or civil wisdome and other men that labour for wealth or honour or pleasure not to expect or seek greater happinesse in them then they are able to yeild If we do we shall finde our labour lost yea wearysome to us in the end These things we may labour for but not as our chiefest good but to some further higher end If these things be the top of our hopes and desires and the last end of our labour we shall lose our labour and happinesse both Obj. But doe not many Schollars that seek for no further happinesse then learning and wisdome finde good contentment therein free from such hatred of their labours And so doe not many worldlings finde the like in their wealth c. and never think their labour lost Answ True But such men never cast up their accounts as Solomon here did to see whether they have indeed found true cause of contentment true happinesse indeed in these things If they had or did doubtlesse they would finde no better issue then Solomon had done Verse 12. Doctr. 2. It is a wearysome and odious thing to seek happinesse in those things which we must leave behinde us As Solomon was to leave all those great works behinde him which he had wrought by his great wisdome and wealth together with all the comforts which they afforded him 1 Tim. 6.7 8. Reason 1. From the great need we stand in of happinesse when we depart hence yea then have we most need of it if otherwise we then fall of it we become eternally miserable Vse 1. To shew the excellency of godly men above others they carry the happinesse with them which others leave behind them Prov. 12.26 When a wordly wealthy man hath made his will and left all his estate to such and such what hath he left himself to carry away with him but the anguish and misery of a guilty conscience and the expectation of worse Vse 2. To exhort therefore to labour more for godlinesse then all earthly blessings It is indeed great gaine which will go currant in this world and that which is to come 1 Tim. 6.6 and 4 8. It is a great gaine that bringeth Gods blessing and no sorrow with it Prov. 10 22. Doct. 3. A wise man may have a son grown up to mans estate and yet be uncertaine what he will prove when he commeth to enjoy his fathers living Solomon was old before he fell to Idolatry 1 Kings 11.4 and some yeares he must needs spend in building those Temples to his wives Idols after which time he wrote this Book so that now he was become very old And therefore Rehoboam could not be young when he wrote it for he wrote it not long before his death and at his death Rehoboam was 41 yeares old 1 Kings 14.21 And yet Solomon notwithstanding all his wisdome and deep insight into the nature of all the creatures and into the manners of men he was not able to say whether his son would become a wise man or a fool Reas 1. From the government of wise Parents over their children which keepeth them in from shewing forth their own spirits Donec liberius vivendi sit copia Adoles centulis quî vitam scires aut Ingenium nosceres dum aetas metus magister prohibebant Reason 2. From the change of outward estate which often changeth inward conditions Honores mutant mores Sixtus an humble crouching Cardinal but none so resolute and stour a Pope A Cardinal of the Spanish Faction a Pope against Spaine Reas 3. From the various dispositions of some young men especially Rehoboam himselfe sometime doth foolishly after his comming to the Kingdome 1 Kings 12.14 sometimes wisely 2 Chron. 11.5 to 12 23. If he were thus various after he came to the Crown how much more before Vse 1. To teach youth to take notice of their own uncertainty of spirit that they may more seek to be established with grace Vse 2. To teach Parents as much as may be to season their children with grace and to teach them in the Trade of the best wayes especially and then are they most likely to foresee their constancy Prov. 22.6 Vse 3. To exhort Parents to traine up their children above all graces to humility For pride is the only sin for which God is wont to strike with madnesse Dan. 4.30 31 32. That other cause of destraction to wit spiritual anguish through brokennesse of spirit Psal 88.15 which Heman fell into will not blemish reputation of wiseome 1 Kings 4.31 God is wont to heal it Doctr. 4. It is a wearysome vanity tending to make a man to despaire of all his labours a wise man and an honest man to leave his estate either to an heire of whose wisdome he is uncertaine or to any who hath not laboured after wisdome and honesty verse 19.20 21. This double vexation befell Solomon first he was uncertaine what his son would prove wise or foolish 2. He saw for the present he took paines neither for wisdome nor equity or honesty as himselfe had done yea it may be he also foresaw what losse of his estate might befall his son ten parts of it to fall to Jeroboam a man that made Israel to sin And yet in Libanus and other parts of Israel Solomon had built much 1 Kings 9.19 Reason 1. For so a wise man is likely to be a drudge to a fool an honest man to a wretch a painful man to an idle Vse 1. To weane wise men and so all men from voluptuousnesse that is from placing their happinesse in earthly comforts Otherwise it would never have thus vexed Solomon to have been uncertaine of his heire For it would have contented him and ought so to have done 1. To have enjoyed the comfort of his own labours himselfe whilst he believed Psal 128.2 2. To have employed them in his life time to the good of others 3. To have trained up his heire with as much good education as he could 4. To have disposed his estate at his death as wisely as he could 5. To cleare doubtful events to God who disposeth of all things wisely and justly Vse 2. To moderate mens eager pursuits after wealth little know we what manner of men we labour for 3. To reprove our carnal confidence who thinke to make sure to leave our estates in a good hand and there to abide from one time to another A thing more then Solomon could foresee or provide for 4. To moderate our judgements when we see mens estates fall into the hands of foolish and prodigal heires not streight to think they were ill gotten Solomon had laboured in equity as well as in widome and got all his estate honestly yet it was scattered ten parts of it in
Lords and wil come no more at him Dear Friends he hath not been so to you v. 31. even your enemies being judges and your own experience wil beare witness for him that his Gospel even in point of ontward advantage hath paid for its entertainment These thick cords of love therefore I hope wil binde you close to him and strongly draw you off from whatever may be a means of drawing you away from him and so by your continuing to be planted in the house of the Lord and by you still flourishing in the Courts of our God you will proclame to all that he is upright Psal 92.13 14 15. and that there is no unrighteousness in him These Dearly beloved are my affectionate desires hopes of you and yet in regard of the unsetledness of these times and the wildnesse of many mens spirits in them you wil pardon me if I be be jealous over you with a godly jealousie and that having this fit opportunity I take the boldness by putting you in remembrance of what sometimes you were 2 Pet. 1.13 Rev. 2.4 5 Rev. 3.2 2 Tim. 1.13 Rom. 6.17 to stir you up to keep warm your first love and to do your first works to be watchfull to strengthen the things that remain especially if any be ready to die To hold fast the form of sound words whereto you have been formerly delivered and to hold up the power of godliness In your selves by the constant exercise of Faith Repentance self-examination and humiliation self-denial and mortification c. In your publique government by reviving your ancient care and zeal for the sanctifying of Gods Sabbaths countenancing his Ministers and Ordinances and discountenancing whatever Doctrines or practises are contrary to the truth as it is in Iesus and the power of godliness In your Families by private prayer singing of Psalms catechizing your children and servants training them up in Gods feare and restraining them from that pride wantonness and stubbornness which your faithful Pastor now with God was wont much to complaine of and which in these looser times I wish you had not cause much more now to bewaile Now the good Lord help you to stand up for God in your severall places and so to serve your generations Act. 13.36 2 Kings 20.19 that peace and truth may be in your daies that in them your Sun may not go down but when ye are gathered to your fathers in your hopefull and happy posterity it may rise with greater strength and glory as drawing neerer to a more glorious day now approaching that then another generation may not arise after you which shal not know the God of their fathers Judg. 2.10 and so the ages to come may be to seek for Samnium in Samnio old Boston in New But on the contrary That your seed may be so known among the Gentiles Isai 63.9 and your off-spring among the people that all that see them may acknowledge them to be the seed which the Lord hath blessed That this may be the everlasting covenant which God shall make with you and them Isai 59.21 that his Spirit and word shal not depart out of your mouth nor out of the mouth of your seed nor out of the mouth of your seeds seed from hence forth and for ever But that your Congregation may be a Zion which God hath chosen and desired for his habitation of which he may say Psal 132.13 14. This is my rest for ever here will I dwell for I have desired it Is and God enabling me shall be the most hearty desire and prayer of him Who desireth to have no dominion over your faith but to be an helper of your joy ANTHONY TVCKNEY From St. Johns Colledge in Cambridge July 7. 1654. A BRIEFE EXPOSITION UPON ECCLESIASTES THis whole Book is a Discourse not unseasonable for this Countrey wherein men that have left all to enjoy the Gospel now as if they had forgotten the end for which they came hither are ready to leave the Gospel for outward things which are here lively and clearly demonstrated to be vanity yea vanity of vanities Obj. But were not something of Christ more proper for a Minister of the Gospel to handle Ans The way to stir us to seek after Christ is to behold and be convinced of the vanity of all things here below When Eve brought forth Cain she hoped she had got the Promised seed Gen. 4.1 with 3.15 But when she saw by his spirit and carriage that she was deceived in him she called her next sonne Abel Gen. 4.2 which signifieth vanity And so she must see all things to be before she bring forth Seth the Father of the promised seed Now Abel or vanity expresseth the state of all the creatures by the fall And Solomon taketh up Eves word and amplifieth it vanity yea vanity of vanities So this whole book is a Commentary upon the state of corruption Rom. 8.20 A fit Introduction to Christ in the Canticles ¶ CHAP. 1. Ver. 1 2. Ver. 1. The words of the Preacher the sonne of David King in Jerusalem 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity THe chiefe good of the sonnes of men which the morall Philosophers amongst the Heathen sought after but found not Solomon in this book truly and fully openeth to us The Philosophers being vain and wicked themselves how could they finde or teach the true chiefe good but this wise and good King upon his own experience both found it himselfe and taught us to finde it after him The summe of his discourse standeth upon these two points 1. That the chiefe good of the sonnes of men is not to be found in all the creatures under the Sun nor in mens labours and waies about them For they are all vanity and vexation of Spirit 2. That it is to be found in the feare of God and keeping his Commandements Chap. 12. v. 13. These two verses contain First the Title of the book wherein the book is set forth 1. By the Authour 2. And he by 1. His condition Coheleth 2. His Linage the sonne of David 3. By his Office a King 4. The place of his government in Hierusalem v. 1. Secondly the Argument or sum of his discourse or at least of the former part of it v. 2. Wherein is set forth 1. The condition of all things by the Adjunct of vanity all is vanity And this vanity is amplified by many ornaments of Rhetorique 1. An Hyperbole vanity it selfe for vaine 2. Polyptoton vanity of vanities 3. Epizeuxis the like sound continued in the same sentence vanity of vanities 4. Anadiplosis the same sound repeated in the end of one sentence and the beginning of the other vanity of vanities vanity c. 5. Epanalepsis the same sound repeated in the beginning of the sentence and in the end vanity c. all is vanity 6. Anaphora the same sound repeated in the beginning of the sentences
bitter then death the woman whose heart is snares and nets and her hands as bands who so pleaseth God shall escape from her but the sinner shall be taken by her SOlomon in the three former verses having observed that in all the former search after wisdome he had not found it in the creature he therefore applyed his heart to seek out by wisdome the wickednesse of his own folly and the foolishnesse of his own madnesse And in these verses to the end of the Chapter he giveth the Church an account both of what he had found upon taking account and of his want of taking account To wit three things First An adulterous and Idolatrous woman more bitter then death whom he describeth 1. By her effects 1. Shee is as snares slily to catch 2. Her heart as Traps 3. Her hands as bands 2. By the subject persons about whom shee is conversant and they are either good in Gods sight and they are delivered from her or sinners and they are taken by her verse 26. Secondly The rariety of faithful admonitions amongst men especially amongst women verse 28. which he amplifieth by his diligent and incessant search verse 27. Thirdly The vast distance of a man by his fall from his state of Creation Or the vaine and sinful fruits of mans fall from the state wherein God created him verse 29. Doctr. 1. A man that setteth himselfe unfeignedly or to use Solomons words that applyeth and turneth his heart wisely to search out his own wickednesse folly and madnesse shall finde the instruments that led him into temptation and sin more bitter then death As Solomon here found his wives and Concubines who drew him to maintenance of Idolatry 1 Kings 11.3 4. Reason 1. From the shame and indignity put upon him by his wives and Concubines that were Idolaters Pleading it seemeth liberty of conscience whence he first granteth toleration then countenance and assistance to their Idols erecting Temples to them whence Altars Ornaments Priest and all upon mount Olivet before the face of the Lord in his Temple 1 Kings 11.7 8. 2 Kings 23.13 Reason 2. From the bitternesse of sinne and that even above death Jer. 2.19 Acts 8 23. Deut. 32.32 33. All the ingredients of bitternesse are found in sin which have made men bitterly to mourne as First The losse of the blessing of a heavenly Father Gen. 27.34 a minori Secondly Cruel bondage worse then Egyptian Exod. 1.14 Thirdly Bitter water causing the curse Numb 5.24 Yea sinne is more bitter then death As First Being the death of the soul Rom. 7.11 which is so much the more bitter then the death of the body as the life of the soul is more sweet and precious then the life of the body Secondly Depriving us of the presence and favour of God which is better then life Isai 59.2 Psal 63.3 Reason 3. From the bitternesse of godly sorrow or repentance Mat. 26.75 Zach. 12.10 Matters of such bitternesse in godly sorrowes First For that we have pierced our dearest and best friends Zach. 12.10 Secondly That by sin we have destroyed the beauty and strength 1. Of family as of our first borne or only Child 2 Of Church and Common wealth as in the mourning for Josiah at Hadadrimmon Zach. 12.10 11. Hence Lam. 3.15 with 2 Chron. 35.25 Solomon could not but see in his fall the division of the Kingdom 1 Kings 11.40 hence corruption of religion in them then in Judah also to the utter destruction of all Vse 1. To teach us concerning Solomon First That Solomon did indeed repent after his fall Secondly That he wrote this book after his repentance Vse 2. To weane all men from sin It will be bitternesse in the end 2 Sam. 2.26 Acts 8.23 Prov. 23.31 32. Prov. 5.34 5. Prov. 20.17 Vse 3. To weane us from delighting in sinful companions they will be bitter to us in the end as death and more bitter too Trust not in the friendship of such for if ever they or we repent we shall be ready to condemne and betray one another Vse 4. To teach us a signe of true repentance when sinne groweth as bitter yea more bitter to us then death Vse 5. To shew us the danger of women once corrupted how apt and slye and strong they be to draw on stronger then themselves to corruption Neh. 13.26 Vse 6. To be upright in Gods sight and not to rest in a sinful state and course the one is preserved from such women and snares The other given up to be taken by her Eccles 7.27.28 27. Bebold this I have found saith the Preacher counting one by one to finde out the account 28. Which yet my soul seeketh but I finde not one man among a thousand have I found but a woman among all those have I not found SOlomon here inserteth the manner and nature of the account which he took of his own wickedness and folly which he describeth by three Adjuncts or Qualities First That it was exact and particular one by one Secondly That it was constant and continual which still my soul seeketh Thirdly That it was defective which still my soul seeketh but I finde not Doctr. 1. The acount which a penitent soul taketh of his wickednesse and folly is a particular and constant account and yet defective Particular account Lament 3.40 Zeph. 2.1 where one part of the sense is Fanne your selves Psal 51. vers 5. original sin vers 10. a foul heart Adulterous vers 14. Bloodguiltiness murder Ezek. 6.9 Zeph. 3.11 Constant and growing account Psal 119.59 with Psal 139.23 24. Defective account Psal 19.12 38.4 Reason of particular account 1. From the illumination of conscience especially when it is wakened to repentance Prov. 20.27 God dealeth with his servants when he humbleth them as with carnal men he entreth into judgement with them Psal 0.21 10.15 Conscience enlightened and awakened fits as it were Gods vicegerent in the soul who in his judicial proceeding is exact and particular Mat. 12.36 Eccles 12.14 Psal 90.8 Reason of constant account 1. From the sweetnesse of godly sorrow 2 Cor. 7.9 10. the deeper the sweeter And sorrow is the deeper and greater by how much the deeper the search is As in bodily wounds the deeper search into old sores the greater pain to the body Reason of Defective account 1. From the deep deceitfulness of our hearts Jer. 17.9 2 From the innumerable multitude of our sins Psal 40.12 19 22. 3 From the Imperfection of all our best knowledge of spiritual good and evil things 1 Cor. 13.9 Vse 1. To reprove our overly and slippery conceit of perfect accounts Many are loath to enter into any account at all like bankrupt Merchants or if they doe it is but overly Jer. 8.6 They that doe are loath to pursue it constantly soon slipt from it The Papists require a perfect examination of all particular mortall sins as they call them with all the circumstances of them Vse 2. To teach us after
without quotations Vse 5. To exhort to the diligent reading and hearing of Scripture even Solomons books they are studiously written they are words of power delight uprightnesse truth Eccles 12.11 11. The words of the wise are as goads and as nailes fastned by the masters of assemblies which are given from one shepheard COherence see in verse 9. Doctr. 1. The Penmen of Scriptures and Teachers 〈◊〉 Gods people were for their spirit or gifts wise men for their place in the Church masters of the Assemblies and for their calling given by one shepheard Prov. 11.30 Reason 1. From their immediate carriage by the holy Ghost 2 Pet. 1.21 Reason 2. From their discerning between the percious and vile Jer. 15.19 applying a fit word to either sort Isai 50.4 Reason 3. From writing and teaching unchangeable rules for all persons in all ages to which nothing can be added nor ought taken away Deut. 12.32 Reason 4. From fitnesse to withstand all oppositions Luke 21.15 Acts 6.9 10. Masters of Assemblies as being first some of them Magistrates though Prophets also as Moses Joshuah Samuel Daved Mordecai Nehemiah Secondly Some Priests as Jeremy Ezekiel c. Thirdly all of them Prophets immediately inspired by the Holy Ghost and so watchmen set over the flock Jer. 1.9 10. Ezek. 3.17 Object But their place in the Church is ministeriall not masterly 2 Cor. 1.24 4 5. 1 Pet. 5.3 Answ True because they command nothing in their own name but Christs 1 Cor. 4.1 but for the Churches good 2 Cor. 13.10 2 But yet in the name of Christ they call the Assemblies together Acts 6.2 and they rule them being gathered with commandments tebukes and with all authority Tit. 2.15 One shepheard is Christ John 10.11 16. 1 Pet. 2.25 5.5 Reason 1. As laying downe his life to purchase us Joh. 10.11 Reason 2. As providing food for us leading us into green pastures by still waters Psal 23.1 2. Reason 3. As healing our diseases and seeking us out in our wandrings Psal 23.3 Ezek. 34.16 Luke 15.4 he giveth the masters of the Assemblies Jer. 3.15 Ephes 4.8 11. Reason 1. As instituting their callings Ephes 4.8 11. Reason 2. As furnishing them with gifts Reason 3. As opening a doore for their entrance Joh. 10.9 Acts 20.28 Vse see after the next Doctrine Doct. 2. The words of Scripture are as goades and nailes fastened or implanted by the masters of the assemblies given by one Pastor As Goads to stirre up the people to duty 2 Pet. 1.13 3 1. and to subdue an enemy like Shamgars Goad Judg. 3.31 2 Cor. 10.4 5 As Nailes sticking fast in the foule Psal 119.93 and fastening us to God John 15.7 To our brethren and to our duties Neh. 10 29. Fastened or planted as Gen. 2.8 as if they were not dead as doore nailes nor dry pegs or stakes or nailes but living plants James 1.21 where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to allude to Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Ministers are Planters not onely in the first gathering of Churches 1 Cor. 3.67 but also in carrying on the rest of the worke as in building Implanted implyeth First The heart is pierced and cut by the word as in graffing or planting Acts 2.37 Secondly The word taking root in the heart wanting in the stony ground Matth. 13.21 not shaken out by wine musick merry company building businesse c. Thirdly Living in us Heb. 4.12 Fourthly Growing in us Acts 19.20 Fifthly Fruitful in us Luke 8.15 Col. 1 5 6. By the Masters of the Assemblies Implyeth they have a Ministerial worke in implanting and driving these nailes to the head 1 Cor. 3.6 2 Pet. 1.13 These words and the exciting and fastening power of them are given by one Pastor to wit by Christ as was opened in the former Doctrine Psal 68.11 Reason 1. The word is revealed by his spirit 2 Tim 3.16 2 Pet. 1.21 Reason 2. His spirit sharpneth and pointeth it as a Goad Psal 45.5 Reason 3. His spirit implanteth and fasteneth them Both the Doctrines may be thus comprised in one Doctr. The words of Scripture are the words of the wise quickning like Goads and fastened like Nailes implanted by many Masters of the Assemblies yet given by one Pastor Vse 1. See here what manner of persons the penmen of Scriptures and the Preachers of them be to wit 1. For their gifts wise 2. For their office Masters of Assemblies 3. For their calling given by one Pastor as in the former Doctrine Vse 2. To teach the Masters of Assemblies how the word should be handled wisely according to the sense of Scripture and to the estate of the people As Goades 1. Sharply piercingly Titus 1.13 quickning a dull spirit Psal 119.93 2. Subduing and wounding an enemy whether lust or gainsayer as Shamgars Goad Judg. 3.31 2 Cor. 10.4 5. Titus 1.9 As Nailes 1. Driving at first the sharp but smal end into the heart things that may most easily sinke and take place and enter Heb. 5.11 12 13. 2. Following the word with stronger matter which may hold the heart strongly and closely to God to Brethren and to Duty Implanted this done by dispensing the word 1. In faithful simplicity Jer. 23.28 29. Humane wit and authorities added to it doe but adulterate it like as Paint doth marble or as honey and wine in childrens milke as painted glasse windowes darken the light as a bumbasted sword hindreth cutting 2. In manifestation of the spirit breathing and speaking in the Scripture and breathing and speaking in the hearts and words and lives of Ministers Hence power 1 Cor. 2.2 3 4. 2 Cor. 13.3 4. Vse 3. To teach us the state of the people without Masters of the Assemblies to be wanting first in heavenly wisdome Jer. 4.22 Secondly in forwardnesse hence need of a goad to prick them forward Heb. 5.11 Thirdly in stedfastness hence need of nailes to fasten them Eph. 4.14 Vse 4. For triall when the word hath had his kindly and true effect and work in us to wit first when it quickneth us secondly when it strengthneth us thirdly when it is implanted in us Vse 5. To teach us to make use of Christ as our shepheard whether we be masters of Assemblies or sheep fed by them Eccles 12.12 12. And further by these my sonne be admonished of many books there is no end and much study is a wearinesse of the flesh IN these words as in the former Solomon exhorteth his sonne and in him all his subjects and in his subjects all Christians yea all men to be admonished by these books of Scripture whether penned by Solomon or other masters of the Assemblies See this former argument in v. 9. In this verse first from the sufficiency of these books by these my son be thou admonished Secondly from the unprofitablenesse and wearisomnesse of making and studying many other books Of making many books there is no end and much study a wearynesse of the flesh Doct.