all words that men speak or all things that they do unto thee set not thine heart over-curiously to know them when thou dost know them lay them not to heart be not troubled at them do not set thy self to revenge them let them not disquiet thy mind see them and see them not 1 Sam. 9.20 2 Sam. 13.20 1 Sam. 25.25 1 Sam. 10.27 Prov. 19.11 20.3 It is a great point of wisdome to dissemble injuries to connive at them to take no notice of them to pass them by with meekness and neglect 2 Sam. 16.10 11. This meekness he requireth to be shewed even towards mean and abject persons or towards the poorest servant in a mans family who doth sometimes it may be through our own provocation utter some hard and undutiful speeches against us Joh. 31.13 14. V. 22. for oftentimes also thine own heart knoweth that thou thy self likewise hast cursed others The order of the words seems to be inverted for the meaning is thou art conscious to thy self that thou hast oftentimes cursed or spoken evil of others The consideration of our own frequent passions and infirmities should move us patiently to suffer and willingly to pardon the oversights of our brethren Gal. 6.1 Tit. 3.3 Jam. 3.1 2. Matth. 7.1 5. The more sensible any man is of sin in himself the more meek and charitable he will be towards others Pride is the ground of contention and censoriousness Prov. 13.10 V. 23. All this have I proved by wisdome I said I will be wise but it was far from me He professeth the truth of all which he had before taught that wisdome is an excellent protection to a righteous man against his own corruptions and dangers ensuing thereupon and confirmeth it by his own experience and tryal according to that great wisdome which God had given him Yet withal he acknowledgeth how short he came of that perfection in wisdome which he promised himself by the diligent use of means to attain unto Professing the great difficulty he found therein 1. He was endued with the Spirit of God and with his fear which is ever accompanied with spiritual wisdome Ps. 119.99 100. 2. He had a personal and extraordinary promise of wisdome above any other men 1 Reg. 3.12 3. He had used all the means to increase this excellent grace of God in himself 1. He did very highly prize it Prov. 3.13 26. 8.11 12. 2. He had the benefit of a Religious education and his fathers instructions to quicken him in it Prov. 4.4 13. 3. He set his heart wholly upon it that according to the property of wise men he might be yet wiser and get more knowledge Prov. 9.9 10.14 Eccles. 1.13 4. He prayed earnestly unto God for it which is an excellent means to get wisdome Jam. 1.5 Eph. 1.17 Col. 1.9 2 Chron. 1.10 5. He had humility and a due sense of his want of wisdome which also is a fit disposition of heart to be taught of God 1 Cor. 3.18 8.2 Ps. 25.9 Matth. 11.25 1 Reg. 3.7 6. He had all outward furtherances and accommodations towards the getting of it wealth peace power authority to call in all the assistances which might be useful unto him in it Eccles. 2.9 10. 7. He had an extraordinary stock of infused wisdome to begin withal which he greatly improved by long and accurate experience 1 Reg. 4.30 Eccles. 1.16 And yet after all this he professeth That though he said he would be wise Though the purpose of his heart was wholly set upon it yet he found that it was far from him Teaching us thereby 1. The unsearchable deepness and distance of wisdome in its whole wideness from the noblest and most sublime understanding of man Job 28.12 21. 37.15 23. 38. per totum Rom. 11.33 34. 2. That the most perfect Saints are the most sensible of their imperfection as the more delicate the senses are the more sharply are they affected with what offends them Rom. 7.14 24. 12.3 1 Cor. 15.9 10. 13.9 10. 3. That it is the nature of spiritual wisdome to discover spiritual wants and the more the soul knows of God the greater doth it discern and bewail its distance from him as things neerest the Center make more haste unto it Exod. 33.11 18. V. 24. That which is far off and exceeding deep who can find it out Or that which hath been is far off and exceeding deep the word is doubled to note the superlative degree as Prov. 20.14 He sheweth the cause why he was far from wisdome because the works of God whether of Creation Redemption or Providence are very profound abstruse and mysterious greatly distant from the eye and beyond the comprehension of the weak and narrow reason of man Prov. 2.4 Job 11.6 10. Ps. 139.6 V. 25. I applyed mine heart to know and to search and to seek out wisdome c. Or I and my heart turned every way left no means unattempted exactly to discover wisdome c. The using of many words unto one purpose implyes the exquisite and curious search which Solomon made in this inquiry as Deut. 13.14 See Chap. 1.13 17. 2.3 12. Solomon was not so much discouraged by the difficulty as provoked by the excellency of wisdome and made no other use of the profoundness and abstruseness thereof than to multiply his endeavours in searching after it to seek out wisdome and the reason of things The curious art and subtil contrivances of things the same word is used vers 27 29. Chap. 9.10 2 Chron. 26.15 whereby we are taught in the disquisition of knowledge especially that which is spiritual not to content our selves with a superficial shew but to get rooted and grounded principles that we may be able with full assurance to give a reason of the hope which is in us 1 Pet. 3.15 and to have a distinct comprehension of the truth that we may be rooted and fixed on it Eph. 3.16 17 18. 4.14 and give a clear and deliberate Judgement upon it I and my heart That is I did heartily and seriously seek out The copulative Vau doth either import a preposition I with my heart did search as 1 Sam. 14.19 or a more clear explication I that is my heart so the learned conceive that copula many times to signifie as much as That is as Gen. 35.12 1 Chron. 21.12 2 Sam. 17.12 1 Sam. 17.40 28.3 And to know the wickedness of folly even of foolishness and madness Or the foolishness of madness as the Apostles expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinning sin Rom. 7.13 so here the Wise man expresseth the desperate wickedness and folly of corrupt hearts by wickedness of folly and foolishness of madness thereby signifying the vast and deep corruption and deceit which is in the heart of man The knowledge whereof he did search after that he might be the better able to convince and to dissect the consciences of others 1 Cor. 14.24 25. Heb.
new and wonderfull things to be discovered Psal. 119.18 2 Cor. 5.17 2 Pet. 3.13 Rev. 21.5 Gods mercies and judgements are wonderfull and he doth many times strange things which neither we nor our fathers have known Deut. 432 36. 1 Cor. 2.9 V. 12 13. I the Preacher was King over Israel in Ierusalem And I gave mine heart to seek and search out by wisdom concerning all things that are done under heaven This sore travel hath God given to the sons of men to be exercised therewith Having shewed the vanity of things under the Sun in general He now proceedeth unto some special and principal things wherein men might be apt to place felicity And he begins with the knowledge of things natural and humane shewing that if any man could in that respect make himself Happy he himself had more means to do it then any other man And the better to gain belief to what he should deliver He gives it them upon the word and experience of a Convert a King an Inspired King a most wise and Active King a King in Ierusalem the seat of God provoked unto this inquâ—ry by the strong inclination of his own heart by the special Call and direction of God by the eye and help of that habitual wisdome which by prayer he had obtained of God in a more eminent manner then any other man and by his zeal towards the people of God and towards hâ—s house at Jerusalem I being such a person so compleatly furnished with all internal and external advantages do testifie the truth which I have delivered upon mine own most exact and accurate tryal That All is Vanity I the Preacher Or the Convert who am returned by repentance unto the Communion of Saints from whence by my sins I had formerly wandred am able now by sad experience to seal the truth which I have so dearly bought touching the vanity of all outward things So this Book was the fruit of Solomons Conversion and returning to the bosome of the Church was King over Israel This Book therefore was written when he was on his throne furnished with wisdom from God to manage his Royal Office and with abundance of wealth to prosecute this inquiry after true happiness 1 Reg. 3.7 13. ever Israel Gods peculiar people a wise and understanding people Deut. 4.6 7. for whose good Solomon had sought his wisdom and out of the care of whose welfare in soul and estate he had made this sollicitous search In Ierusalem This being expressed thus twice in this and in the first verse hath some emphasis in it In Jerusalem was the House of the Lord and the Testimony of Israel Psal. 122.1 2 3. Here God was in a special manner present and might most comfortably be sought Psal. 132.13 14. There were continual attendances of the Priests officers and wise men about the Temple 1 Chron. 25.26 There were the thrones of Justice and publick conventions of State Psal. 122.5 There were the Masters of the Assemblies or a Colledge and Senate of the most learned men of the Nation Eccles. 12.11 2 Reg. 21.14 so that there he met with all the furtherances which a learned and wise man could desire in the prosecution of such a design And I gave my heart I did cheerfully and purposely set my self about it and made it my business and delight 2 Chron. 11.16 1 Chro. 22.19 2 Cor. 8.5 to seek and search out Searching is more then seeking and denotes an orderly and accurate exploration such as merchants use who with great diligence procure rarest commodities out of several Countries Eccl. 7.25 Ezek. 20.6 by wisdome An excellent instrument in such an inquiry all things done under the Sun All natural causes and effects all humane counsels and events this phrase is much used by Solomon in this Book whereby is limited the subject matter about which he inquires this sore travel Or afflicting labour as Chap. 2.23 and 4.8 hath given to the sons of man It is his ordinance he hath called them to search his works and wayes to be exercised Or afflicted and distracted therein therefore not at all to be made blessed thereby From hence we may observe First That the best way of teaching is out of our own experience and exact disquisition Psal. 66.16 17. Gal. 1.16 2. That sound repentance doth notably fit a man to know and search out the Will of God and to discover and teach the vanity of all other things 2 Tim. 2.25 Jam. 1.21 Luke 22.32 Psal. 51.12 13. 3. That men in highest authority are by their studies as well as their power to seek the welfare of those over whom they are set and to endeavour with all their hearts to fit themselves with wisdome and abilities for discharge of their office 1 Reg. 3.7 8 9. Luke 2.52 Act. 6.4 1 Tim. 4.13 14 15. 4. That the piety age dignity authority experience of a person though it add nothing to the truth it self yet hath a great power to perswade and prepare the hearts of hearers to the entertainment of it Philem. vers 9. 2 Cor. 10.7 8. 11.5 6 22 23. 12.1 2 3 4 5.11 1 Cor. 9.1 2. 15.8 9 10. 5. That largeness of Gifts and Helps from God should quicken us unto a more cheerfull and vigorous study of our duties Matth. 15.16 17. 6. That largeness of heart in knowledge of things natural moral Humane Divine are Royal Endowments and things fit for a King to set his heart upon Prov. 31.4 The greater our place power wealth is the more noble and serious should our thoughts and imployments be 7. The more men abound with worldly things the looser should they keep their hearts from them and the more should they study the vanity of them lest otherwise they steal away their hearts from God Psal. 62.10 8. The dignity wisdome piety of a people being duly considered doth whet and add vigour to the studies and cares of those who are set over them for their good 2 Reg. 3.8 5. Mar. 6.5 6. 9. We should improve the benefit of places and persons amongst whom we converse to fit our selves thereby for the service of the Church It is not only a comfort but a furtherance unto wise and learned men to live in places where wisdom and learning is professed Act. 1.4 10. It is a great comfort when men have helps and encouragements answerable to their imployments and having such when they have hearts to use them Prov 17.16 11. Here are the right principles of successfull diligence in our places 1. A willing heart when a man goes about his work with all his strength Eccles. 9.10 2. Attendance on the Call of God and for that reason submitting unto travel and pains Act. 26.19 Gal. 1.15 3. Stirring up the gifts which God hath given us as furtherances unto duty 2. Tim. 1.6 4. Exquisite inspection into the businesses about which we are imployed that we may not through our own negligence come behind in any gift 1 Cor.
13.31 14.12 12. It is the will of God that even our honourable and our necessary imployments should be accompanied with sore travel that we may be kept humble in our selves weaned from the creature and made the more thankfull for any assistance the Lord giveth us in our Labours and for any blessing upon them Job 5.7 Gen. 3.19 13. The study of the Creatures is of excellent use to lead us to the knowledge of the Creator Rom. 1.19 Ps. 111.2 V. 14. I have seen all the works that are done under the Sun and behold all is vanity and vexation of spirit The former words shewed the exactness of Solomons search into natural and humane things That it was the labour of an aged Convert for Solomon was drawn away from God in his old age 1 Reg. 11.4 of a wise King furnished with all Helps for such an inquiry That it was an accurate and deep search not loose or superficial That it was undertaken with great impulsion of heart and with a special Call of God and now after all this he concludes 1. That he had seen That is diligently heeded and fully understood as to the issue of this inquiry all the works done under the Sun Exod. 3.3 Eccles. 2.13 14. all the things That is the several kinds of them 1 Reg. 4.33 He had gotten as large and as intuitive a knowledge as humane curiosity or industry with all manner of furtherances could attain unto Which appears not to be an arrogant boast but a true account of the fruit of his studies the Holy Ghost testifying the same thing of him 1 Reg. 4. 29 34. 10.23 2. That he found all to be vanity and vexation of spirit Not only vain and ineffectual to confer Happiness but which is worse apt to bring much affliction and troâ—ble upon the heart of him who is too earnestly conversant about them From several original Roots there are by Interpreters given several explications of this word Evil or Affliction of Spirit Breach contrition torment of Spirit feeding upon or consuming of the spirit or vanity and feeding upon wind as fruitless labour is expressed Hos. 12.1 1 Cor. 9.26 Thus he applyes his general conclusion particularly unto all kind of knowledge Natural and Moral There is sore travel in the getting danger of forgeting it again discovery thereby of more Ignorance then a man observed in himself before insufficiency and impossibility of perfecting the understanding and satiating the desires thereof Such and many other Considerations make Knowledge it self as to the procuring of true Happiness altogether Vain V. 15. That which is crooked cannot be made strait This is the Reason of the vanity of Knowledge because it cannot rectifie any thing in us which is amiss nor supply any thing which we want to make us happy Eccles. 7.13 The wisest and wealthiest King with all his power and knowledge was not able to remedy all the evils which he saw or to supply all the defects which he could discover The words may be understood two wayes 1. In relation to Knowledge it self to shew the vanity and vexation thereof For 1. Much of it is exceeding tortuous intricate and abstruse there are many knots and difficulties Dan. 5.12 So it cannot be clearly and plainly demoâ—strated but in the inquiries thereinto the mind will be left dark and unsatisfied there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in the Scripture 2 Pet. 3.16 but in the book of nature too Job 28.20 21. 37.14 15 16. 38 16-23.2 the defects of this kind are innumerable the things which a man knoweth not are infinitely more then those which he knoweth Job 11.6 9. 2. In relation unto the efficacy of knowledge The heart and life of man is naturally crooked and perverse very tortuous wicked and deceitfull Jer. 17.9 Psal. 12 5.5 and it is exceeding defective both in principles and in power to do good as it ought Rom. 3.23 2. Cor. 3.5 Now all the most exquisite natural knowledge is not able to rectifie these things either to restore man to his original integrity or supply his manifold defects Such knowledge will puff up 1. Cor. 8.1 but it will not sanctifie Rom. 1. 20 21 32. Jude vers 20. The Lord indeed by his grace and spirit doth both Luk. 3.5 Psal. 84.11 1 Thess. 3.10 Eph. 3.19 1 Cor. 1.5 but no natural or acquired knowledge is able to do it 3. As it cannot rectifie that which is amiss in man so neither in any other thing Sin hath brought much disorder corruption confusion upon the whole Creation Rom. 8.20 infinite are the defects and failings every where And none of this can all the wisdom of man be able to correct but he must still leave it as he found it vain and imperfect So it will be till the time of the restitution of all things when God will make a new earth and a new heaven and deliver the Creature from the bondage of corruption into a glorious liberty Act. 1.21 2 Pet. 3.13 And all this he affirms of the most excellent natural knowledge how much more vain and unprofitable are the perverse and impertinent studies of many men which have nothing of solidity or usefullness in them Col. 2.8 1 Tim. 6.4 5. Rom. 1.22 1 Cor. 1.20 V. 16 17. I communed with mine own c. This is a Prolepsis wherein he meeteth with an objection viz. That the knowledge of the creatures might make a man happy though he had not attained unto it not for any defect in them but in the narrowness of his own understanding To which he answereth That if any man could have found it out in them he should in regard of the greatness of his parts and exquisite industry as Chap. 2.12 I communed with my heart I cast up my accounts and exactly viewed the fruit and sum of all my labâ—urs in getting knowledge I did seriously deliberate and take a view of mine own heart Psal. 4.5 True wisdome makes a man thoughtfull and discursive within himself I am come to great estate and have gotten or added more wisdome Or I have gotten great estate and wisdome and aâ—ded to it I have exceeded and increased in wisdome So the word seems elsewhere to import 1 Sam. 20 41. Esay 9.3 Amos 8.5 Or I have come to be a great man Joel 2.20 to do great things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all they that have been before me 1 King 4.30 10.27 yea all that come after him too Christ only excepted 1 King 3.12 in Ierusalem Where the study of wisdom was more then in other places my heart had great experience Had seen much wisdome and knowledge Wisdome seems to note the general knowledge of things Divine and humane Knowledge the experimental or wisdom the Habit and instrument knowledge the acquired perfection gotten by the help of that habitual wisdome Here 1. He seems to have magnified wisdom in his choice which also may be implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 1 Reg. 3.9.11 2. To have increased it 3. To have carried it into his heart it was inward and experimental knowledge 4. To have delighted in it gone seriously with full pupose about it gave my heart See vers 13. The more wise any man is the more he laboureth to grow in wisdom to know wisdom and to know madness and folly Chap. 7.25 Hereby he understands moral political and practical knowledge in order to its better government to observe the difference between wise and vertuous and between foolish and wicked actions the word rendred folly is in this onely place written with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in all others with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech and so may be here rendred either folly or prudence And this he found to be vexation of spirit or feeding on wind observing how short men came of the one and how much the other did abound Or finding by his own experience that neither the perfection of moral wisdome so far as it is acquirable by humane diligence nor yet the pleasures and delights of vitious and foolish could quiet and settle the heart of man 1 Cor. 1.20 Eccles. 11.8 9. A bare speculative knowledge of good and an experimental presumptuous knowledge of evil such as Adams was in eating the forbidden fruit are so far from making men happy that they increase their misery But here Solomon may seem to have committed an errour against the moral wisdome which he here professed to enquire after namely in speaking of much so his own eminency in gifts beyond other men Joh. 8.13 He doth it not falsly arrogantly nor proudly and vain-gloriously to magnifie himself but humbly in acknowledging Gods gifts and necessarily to discover thereby the truth of that doctrine he was now teaching the Church by his own experience and so it is lawful to make mention of Gods gifts and graces bestowed on us as the Apostle doth 1 Cor. 14.18 15.10 2 Cor. 11 5 6. V. 18. in much wisdome Or in the abundance of wisdome as Psal. 72.7 51.1 Prov. 20.6 15. Hos. 8.12 Or in the man who is much in wisdome or who hath much wisdome Job 11.2 The sense is every way the same is much grief Or anger or indignation Whence the Chaldee Paraphrase The more knowledge any man hath without repentance the more wrath is upon him from the Lord as Luke 12.47 But the meaning according to the scope of the context is That abundance of wisdome is alwaies accompanied with a proportion of trouble and perturbation of mind as indignation to see how little fruit and how much disappointment a man doth meet with in it and how little accompt is made of it in the World as Eccles. 9. Grief and discontent when the more wisdom a man hath the more ignorance he doth discover in himself and the more pains he must take to go on unto more knowledge yet unattained and yet still find his crookedness of mind and manifold defects uncorrected unsupplyed fear of losing and forgetting what with so great pains had been gotten Some begin the next Chapter with these words and so make them a transition to the next endeavour of Solomon to finde out happiness in some other thing and so the sense runs thus Forasmuch as in much wisdome there is much grief c. and this was not the way to attain true happinesse and content to toyl and weary out my self with pain sorrow of mind and body in the attaining of wisdome Therefore I said in my heart Go to now I will prove thee with mirth c. Yet the purpose of the Wise man is not to deter men from so noble a labour as the study of wisdome and learning but to raise up to the study of heavenly Wisdome and the fear of God whereby their other knowledge would be sanctified sweetned and made excellently useful and comfortable to them CHAP. II. BEing disappointed in his expectation from the knowledge of the Creature he now resolveth to search what good may be found in the use and fruition of it and so sets himself to try what content either sensual or rational pleasures could bring to the heart which he doth from vers 1. to ver 12. and finding that he had changed for the worse he goes back again to the consideration of wisdome and madnesse and finding as much disappointment the second time as he had done the first vers 12 23. He concludeth that there is no comfort nor tranquility to be found in the use of Creatures till by the favour of God it be sweetned unto us Vers. 24 25 26. Vers. 1. I Said in my heart I purposed Within my self and did resolve with intimate affection to try what pleasures would do Chap. 1.16 Luke 12.19 Go to now It is an adverbial form of exhorting and quickening his heart unto such a course I will prove thee with mirth Or by mirth as by the instrument of enquiring after happinesse Judg. 6.39 1 King 10.1 I will make tryal another way whether pleasures will content thee Psal. 26.2 the word being deriveable from another root admits of another sense but to the same purpose I will pour out my self in delights or I will abound in delights Pleasures do melt and pour out the soul hence Reuben is said to be unstable as waters Gen. 49.4 Ezek. 16.15 Lusts have a greediness and excess in them Eph. 4.19 I will wholly give my self my heart shall flow forth into delights I will fully gratifie my senses and indulge my fancy in all pleasing things therefore enjoy pleasure Or see good To see is to enjoy Isa. 53.11 Psal. 34.8 4.6 Live plentifully indulge to thy self all delights restrain not thy self from any desire of thine eyes V. 2. I said of laughter By laughter he meaneth any excess of joy and merriment when the heart is so full that it cannot contain its delight within but it breaketh forth into the face voice and outward behaviour Gen. 21.6 Psal. 126.2 Luke 6.21 or I said to laughter Thou art mad By a Prosopopoeia Excess of joy transporteth the mind and as it were displaceth reason argues much levity vanity incomposedness of judgment True joy is a severe and serious thing keeps the heart alwayes in a stayed and fixed condition but the joy which breaks forth into laughter is like the crackling of thorns Eccl. 7.6 and hath a sorrow at the bottom of it as a mad-man the more merry he is is the more miserable Prov. 14.13 Jam. 4.9 and of mirth what doth it What good or profit bringeth it with it Job 35.6 7. Matth. 20.32 The interrogation bids a challenge to all the masters of mirth that were to produce any one satisfactory fruit which it affordeth Thus we see by the example of Solomon that the heart cannot stay long on any one enquiry wherein it meeteth with dis-satisfaction but it quickly hasteneth unto another as a Bee flyeth from flower to flower when
there is not enough in one to satiate it as a sick man that removes from one bed couch chamber unto another for ease and finds none Esay 57.10 Jer. 2.23 36. 2. That in such kind of changes usually the heart goeth from better to worse 〈◊〉 here Solomon from wisdome to pleasureâ— 3. Here is observable the nature of sensuaâ— mirth it tends towards excess and so towards undecency and madness for here is not condemned moderate but excessive pleasure when a man gives up his heart to it and makes it the business of his life V. 3. I sought in my heart Upon serious deliberation and further exploration of that good which men may in this life attain unto finding that neither wisdome alone nor pleasures alone could bring me unto it I purposed to temper them together and since I found that wisdome and knowledge was accompanied with grief and sorrow I intended to mitigate those griefs with bodily delights and yet so as that my wisdom might restrain those delights from any excess and from disabling me in the duties which I owed to God or men to give my self unto wine To draw my flesh with wine Or to draw forth my flesh unto wine Abstinence doth shrink and contract the body and keep it under 1. Cor. 9.27 Dan. 1.10 feasting and mirth doth draw it forth Psal. 73.7 That leannesse or wasting of body which by hard studies I had contracted I now purposed by more delicacy of living and indulgence to draw forth into freshness fulness and beauty again Or to draw with wine to spend more time in feasting banqueting and delights then formerly I had done So drawing signifies sometimes continuance and prolongation of a business Psal. 85.5 Isai. 13.22 Ezek. 12.28 So the glutton Luk. 16.19 unto wine i. e. By a Synecdoche unto all kind of delicates in eating and drinking in banqueting and feasting As bread signifies all necessaries Amos 7.12 with 6.11 so wine all delicates Prov. 9.2 Cant. 8.2 2.4 yet acquainting mine heart with wisdome Or leading my heart by wisdom resolving to keep such a temper as to carry my self not licentiously but wisely in the use of pleasures to keep my self from being captivated unto or swallowed up of these carnal delights as using them not sensually with a bruitish excesse but critically and rationally to finde out what real content they do afford unto the heart of an intelligent man I did so give my flesh unto wine as though I kept my heart for wisdom still and to lay hold on folly By folly he meaneth those pleasures the laying hold on which he found in the event to be nothing but folly Thus to lay hold on them is fully to possess a mans self with them and to embrace and apprehend them with all oneâ— strength Isa. 56.4 1 Tim. 6.19 Phil. 3.12 13. It may likewise seem to intimate thus much That he held folly from mixing with his pleasures or coming into his heart along with them to hold it as a man holds an enemy from doing him any hurt Judg. 12.6 16.21 till I might see what was that good for the sons of men This was the end of his enquiring it was not to drown himself in sensuality but to discover what kind of course was that which would render this present mortal life more comfortable to a man He did it not vitiously but to make an experiment only Solomon found in himself emptiness and indigency he felt strong opposition after some good which might supply those wants and he had active principles of reason to enquire what that good was which Nature did so much want and so greatly desire And this reason and habitual wisdome he imployed to the uttermost to discover that good under heaven which might most perfectly satisfie the wants and desires of the reasonable soul. under 〈◊〉 As before under the Sun He was not ignorant but that in the Heavens there was a supreme and infinite good which the glorified soul should enjoy unto endlesse satisfaction but he speaketh â—here of that good under the Sun which may most sweeten the mortal life of man all the dayes of their life That is time good which is durable and commensurate to the Soul that feeds on it Now most of the things he here recounteth are onely for some seasons of life as painful studies vigorous pleasures active negotiations when age and and infirmities come they forsake him and so these good things dye before the man that should enjoy them 2 Sam. 19.35 Psal. 90.10 Eccl. 1â— 3 4 5. Therefore in this enquiry the duration of the good is as requisite to be considered as the quality of it whether it will continue with a man as a stay and comfort to him all the dayes of his life Nothing will do this but godliness Psal. 92.13 14. There can be no time no condition in a mans life wherein the fear of God will not be comfortable unto him Here we observe 1. That in all these inquiries Solomon begins with his heart thereby noting unto us That the good which must satisfie a man must bear proportion to his heart and to his inward man 2. That he tempers his pleasures and 〈◊〉 pains in seeking knowledge together teaching thereby that the right use of pleasures is not to take up the whole man but to mitigate the bitterness and pains of severer studies thereby 3. That a man hath never greater need of the bridle of wisdom then when he is in pursuance of carnall delights 4. That pleasures and folly are very near of kin and a very hard thing it is to hold folly so fast in but that it will get loose and immixe it self in carnal delights 5. That a free and full indulgence unto pleasures though not upon sensual but critical and more curious aims will by degrees steal away the heart much abate more spiritual and heavenly delights corruption ever creeping in with curiosity Prov. 20.1 23.3 6. It is a noble and high frame of spirit to look out in every thing which a man undertakes after that which is truly and principally good for his heart in the use of that thing 7. That the comfort of a mans life under heaven is to be doing of that good which God hath given him his strength and life for 8. That nothing is truely the good of a mans life which is not commensurate in duration and continuance thereunto and which will not properly minister comfort unto him into whatsoever various conditions of life as sickness poverty bondage disfavour old age c. he may be cast into V. 4. Having upon further deliberation declared his purpose to search for good amongst pleasures and bodily delights he now sheweth what magnificent and royal provisions he made in order to that design sumptuoâ—s diet stately buildings vineyards gardens orchards forests parks fish-ponds honourable retinue of servants possessions of all sorts of cattel treasures of gold silver and all precious things musick vocal instrumental and
there is in all the studies labours affairs of men so much vanity and vexation as hath been here discovered by the ablest and wisest inquirer into the creature it remains if we would effectually free our selves from this vanity and vexation that giving over those anxious and disquieting labours we betake our selves to a free chearful and comfortable use of those good things which God hath blessed us withal and that so we may do to commend our selves by sincerity of heart unto God from whose hand and gift alone this mercy proceedeth and not from the power or will of man make his soul see or enjoy good i. e. Make himself to enjoy the good which outward blessings do afford the like phrase making â—o see good is â—sed Ps. 4.6 and 50.23 suâ—ra vers 1. in his labour 1. In the fruit of labour â—ot of idleness 2. Of his own labour of â—hat which is righteously his own not gotten â—rom others by violence or injustice this also I saw that it was from the hand of God Or the special gift of God as vers 26. Chap. 3.13 5 19. 1 Chron. 29.16 It may seem but an easie thing when man hath with much toyl and trouble gotten provisions about him to eat the fruit of his own labours yet he hath no power to do it without Gods blessing Here we may observe 1. That the utmost good of all worldly labours reach no further as to real benefit then the supply of body Eccles. 6.7 1 Tim. 6 7 8. 2. That it is not in the power of man after all his hard labour for these things either to use them or with chearfulness and joy to delight at all in them without the special hand and gift of God to say nothing of sickness or other distempers within and of robbers without which may take away the taste of any sweetness in them and consequently the desire of them 2 Sam. 19.35 Job 33 19 20. so that the floor and the wine-press shal not feed us Hos. 9.2 2.9 There is such a sordid and base cruelty in the mind of a man towards himself as to defraud and grudge himself the fruit of his own labour Eccl. 6.2 4 8. much less can a man with cheerfulness contentment and sweet tranquility make use of these blessings without the special favour of God unto him therein Prov. 10.22 Ps. 128.1.2 Nehem. 8.10 12. 1 Chron. 29.22 Act. 14.17 Deut. 8.12 18. Phil. 4 11 12 13. 3. That the happiness of this life standeth in a free cheerful and contented enjoyment of the good blessings of God together with the sense and comfort of his fatherly love 1 Tim. 6.4 4. That all the sweetness of outward blessings standeth in this that they are reached out unto us from the hand and sanctified by the blessing and grace of a merciful Father Ps. 37.16 Prov. 15.16 1 Tim. 4.5 1 Tim. 6.17 It is the love of God which puts sweetness into all outward mercies 5. Honest labour whereby a mans bread is his own is the proper object of our comfortable fruition Then only we can rejoyce in our eating and drinking and other outward delights when in them we taste the sweet of our righteous labours Prov. 16.8 Eph. 5.28 2 Thes. 3.12 V. 25. for who can eat or who else can hasten thereunto more than I He proveth what he had said that it is the gift of God because he so wise so wealthy a Prince who had so great variety to hold up his delight could of himself find nothing in all his great estate but matter of vexation What power can others have to enjoy them when he could not or else it may refer to the former part of the fore-going verse There is nothing for a mâ—n then to eat and drink and enjoy good in his labour this he proveth by his own experience As by his own experience he hath all along proved the vanity and vexation of the creatures in other respects so here by his own experience he proveth that the only tranquility is having made sure of the favour of God to eat and drink with cheerfulness He doth not mean sensual Epicure-like surfeiting on the creatures but a quiet and free contented use of them who is fit to eat of my estate and to make haste so to do i. e. readily and cheerfully to do it then I my self who laboured it and I unto whom God hath given such plenty and such readiness of heart to use it can by my own taste of Gods goodness give to others a judgement and assurance hereof So vers 10 12. who else can hasten thereunto more than I This noteth a special promptitude and cheerfulness of heart which Solomon did put forth in the fruition of the good things he had gathered as Job 20.2 others read it who hath taken more care thereunto to abound in delights and contents then I Others who hath quicker senses to discern the comforts of them then I but the first sense seemeth more genuine for as in the former verse he spake 1. Of eating and drinking or of the free using of Gods blessings 2. Of making the heart to enjoy them So here he telleth us that his practise was suteable who can eat that relates to the former and who can hasten more than I that relates to the later V. 26. for God giveth to a man that is good in his sight wisdome and knowledge and joy c. Having commended this free and comfortable use of Gods blessings with Godliness and contentment by the author of it it is the gift of God He here further commends it by the subject of it unto whom God doth afford so excellent a gift many gifts of God are common to good and bad men Matth. 5.45 1 Cor. 13.1 3. but this is a peculiar blessing which he bestows on his beloved Ps. 127.2 the subject of it is a good man the Character of that good man he is good in his sight good in the judgement of God who trieth the heart Gen. 17.1 1 Cor. 10.18 Rom. 12.1 2. 1 Tim. 2.3 Heb. 13.21 The gift of God to this man 1. Wisdome to get 2 Knowledge to use 3. Joy to use cheerfully and comfortably all outward blessings and this is illustrated by an Antithesis but to the sinner he giveth travel to gather and to heap up i. e. He giveth them up or leaveth them to their own greedy desires to gather and heap together with much anxiety and tormenting sollicitude Habb 2.6 Luk. 12.18 Ps. 39.6 That he may give to him that is good before God That is that God may dispose of it by his own over-ruling providence besides and against the purpose of the gatherer to whom he pleaseth or to those that fear him making wicked men but the drudges and purveyors for others Isa. 10.7 Prov. 13.22 28.8 Job 27.16 17. Est. 8.1 2. Isa. 65.13 14. as wicked men built the Ark but Noah enjoyed it according to the Greek proverb one man makes
8. 2. By vindicating the truth of his doctrine therein and in other his Writings by arguments 1. From the Pen-man of them His Piety he was a penitent Convert His wisdome His fidelity in teaching the people His diligence in seeking out choyce matter to teach them His success in composing many excellent and profitable Sentences for their furtherance in Piety Vertue and Prudence vers 9. 2. From the Quality of the doctrine which he taught which he commendeth 1. Absolutely and for it self in regard 1. Of the pleasantness 2. The uprightness 3. The truth of it vers 10. 4. The Efficacy of it set forth by two similitudes of goads and of nailes 5. The Authority of it 1. In regard of the office of those who dispence it they are Masters of the Assemblies 2. In regard of the great Shepherd of the sheep by whose Spirit it was revealed vers 11. 2. He commendeth it Comparatively from the Vanity of all other studies and learning without this All other Books are made without end or number and read without Satisfaction or Content by these a man may be admonished by others he can be onely wearied vers 12. And having thus demonstrated the Doctrine he had in this book delivered he closeth the whole with a most grave and solemn conclusion containing 1. A summary abridgment of the means of perfect Happiness and Tranquility of mind in two words fear and obedience fear of God in the heart as the root Obedience to his Will in the life as the fruit of that holy fear vers 13. 2. A strong Motive thereunto drawn from the future Judgment upon which and that final sentence of Absolution or Condemnation then to be pronounced the everlasting Happiness or Misery of Man standeth vers 14. He will bring every work to Judgment therefore keep his Commandements He will bring every secret thing to judgment therefore fear him and sanctifie him in your hearts Vers. 1. REmember now thy Creator in the dayes of thy youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them Remember We are naturally apt to forget God and not to retain him in our knowledg but to live as it were without him Psal. 10.4 5. Ephes. 2.12 and this most of all when Earthly and Sensual objects draw the heart with a stronger attraction therefore the Wise man having disswaded young men from youthful lusts doth here exhort them as a necessary means thereunto to Remember their Creator To set the Lord alwayes before their eyes Psal. 16.8 to be in his fear all the day long Prov. 23.17 To compose themselves unto his service to keep in memory to hold fast to ponder and stir up the thoughts of him and desires towards him in their hearts 1 Cor. 15.2 Tit. 1.9 Prov. 4.4 Luke 8.15 Deut. 11.18 Psal. 119.11 Luke 2.51 This Remembrance imports love desire obedience Verba notitiae connotant affectus Psal. 119.55 Isa. 26.8 9. We find Two Psalms amongst Davids with this Inscription To bring to Remembrance so careful was he not to forget the dealings of God with him Psal. 38.1 70.1 for this purpose were Sacraments instituted Exod. 12.42 1 Cor. 11.24 Feastivals ordained to keep alive the memory of mercies Esth. 9.27 28. Stones and Monuments erected for â—he remembring of Gods goodnesse Josh. 4.6 7. the Law wrâ—tten on door-posts fringes frontlets to be kept ever in mind Deut. 6.7 8 9. for this purpose God hath appointed his Ordinances and given his Spirit to his Church to put them in remembrance 2 Pet. 1.12 1 Tim. 4.6 Joh. 14.26 thy Creator This word includeth many reasons why God ought to be remembred and served by us 1. He made us and not we our selves and we owe our service to him from whom we receive our Being Psal. 100.2 3. Remember he made all things for himself we are of him therefore we must live to him Prov. 16.4 Isa. 43.21 Rom. 11.36 14.7 8. 2. He made us after his own Image to know him and to have special interest in him and acquaintance with him and being made like him we are the more obliged unto his service Eph. 4.23 24. 3. By that Power which created us we are continually preserved if he withdraw it we presently perish In him we live and move and have our being The more vigour and strength we have the more sensible we should be of that Divine supportance which continueth it unto us Act. 17.27 30. Psal. 104.28 29. 4. He who hath power to create hath power to destroy and he will shew the same Almighty power in destroying those who live not suteably to the ends of their Creation 1 Sam. 2.6 8. 2 Thess. 1.9 This creating power of God should teach us to fear him Jer. 5.22 in the dayes of thy youth The choicest time of thy life Lam. 3.27 Prov. 22.6 2 Chron. 34.1 2 3. 2 Tim. 3.15 Psal. 119.9 therefore God required that the first ripe fruits should be dedicated unto him Exod. 23.19 and the first born Exod. 22.29 And his sacrifices he would have to be young Exod. 12.5 29.1 Lev. 4.3 We enjoy mercies in our youth therefore we should do duty in our youth we expect eternal life from God therefore we should not withdraw any part of our temporal life from him He requireth to be served with all our strength therefore we may not put him off till our strength is gone before the evil dayes come c. If thou wilt have God to pity and help thee in thy evil dayes thou must serve him in thy good dayes The dayes of old age are called evil dayes aetas mala in Plautus because they bring many pains and troubles along with them vitae hyems the Wâ—nter of our life as Solon called it nam res plurimas pessimas cum advenit affert As the dayes of youth are called aetas bona in Cicero and aetas optima in Seneca Because then nature is strong and vigorous and doth most fully enjoy it self Thine old age will bring evils enough of its own Do not thou bring upon it the bitterness and burden of all thy youthful follies repentance is a hard work when thy sins are fewer and thy strength greater When infirmities bend thy back do not keep thine iniquities to break it Since the dayes of old age will be evil dayes Lay up as many graces as thou canst to sweeten it as many comforts as thou canst to strengthen thine heart against the evils of it Gather in Summer against such a Winter as this Prov. 10.5 That old age may not be to thee an evil age but as it was to Abraham a good old age Gen. 25.8 And the years wherein thou shalt say I have no pleasure in them This seems to be added as an aggravation of the evil of those evil dayes that if they be lengthened into years yet all that while a man can finde no matter of pleasure or content whole years together shall