THE

BOOK OF ECCLESIASTES.

ARGUMENT.

The design of king Solomon in this book, is to expose the vanity of the world, and of human life; and to show, that the only way to be happy is to fear God, and to keep his commandments.

CHAPTER I.

I. Solomon teaches, that every thing in this world is vain and uncertain; and particularly, that the knowledge of things here below, and the labours of men, cannot give them content of mind. II. He confirms this by his own experience.

Reflections after reading the Chapter.

THE whole book of Ecclesiastes, and particularly this chapter, tends to instruct us in the vanity and inconstancy of the world, and of our own lives; and to teach us, that every thing here is in a continual change, and that the pains which men take for the things below cannot make them happy. This truth we ought not to be less convinced of than Solomon was; nay, the vanity of the world should even more evidently appear to those who enjoy the light of the Gospel. Wisdom therefore, and our duty, require us continually to remember that all is vanity; which

will be an effectual remedy against the love of the world, and a subjection to our passions. This meditation should likewise engage us to bless God, that we have in the knowledge and fear of him a remedy against this vanity, to which all things are subject. And since the pains which men take to get possession of the advantages of this life, and to acquire the wisdom of this world, is nothing but trouble and folly; prudence requires us to apply ourselves to a more useful and necessary task, and labour to get true wisdom, which consists in the fear of God, and which can only impart to us solid content and perfect happiness in the course of this life, and even after death.

CHAPTER II.

I. Solomon shows, by his own experience, the vanity of those things which men most highly esteem in this world. He says, that after he had endeavoured to satisfy himself with pleasures, with buildings, riches, and magnificence, he found that all was nothing but vanity. II. He adds, that he had made the same judgment of the conduct of men, and of their labour in acquiring worldly wisdom and prudence, or in heaping up riches.

Reflections.

We ought to take great notice of what is said in this chapter. We here find a great king, after he had lived in pleasures, magnificence, and plenty, acknowledging that all is nothing but vanity. The example of Solomon should make us own the worthlessness of riches, pleasures, honours, and all that men pursue upon earth, and the folly of setting our hearts upon them. But what Jesus Christ in the Gospel says upon this occasion, should yet more strongly convince you of this truth. Solomon's reflections on the trifling advantages attending that wisdom, which is confined to the things of this life, deserve to be well weighed; and so do his remarks on the folly of those persons, who weary themselves in heaping up riches; and, when they

die, leave them to others, and sometimes to persons they do not know. These considerations should lead us to seek true wisdom, and teach us to moderate our desires after the good things of this world, and direct us what use to make of them; and to avoid that attachment of heart, and those excessive cares, that render a man miserable in this life, and rob him of peace of mind here, and of the happiness of the life to come.

CHAPTER III.

I. Solomon shows, that all things in this world have their season, and are liable to change; and concludes from hence that it is the best thing to be content, and to apply ourselves to well-doing. II. He speaks of the unrighteous judgments pronounced by magistrates. Lastly, He observes, that all men are mortal; and that upon this account there is no difference, with respect to the body, between them and the brute beasts.

Reflections.

I. WHAT Solomon teaches us concerning the inconstancy, and the continual change of worldly things, and of the life of man, should convince us that solid happiness is not to be found in things fleeting and transitory. II. This should excite us to act wisely to make a good use of time and of the opportunities that offer of procuring this happiness. III. Since God presides over the changes which things here below are subject to, and manifests in them his wisdom, justice, and goodness; it is our duty as well as happiness to submit in all things to his providence, and to events, as he is pleased to dispense them. IV. This chapter likewise teaches us, that whatever confusion and disorder we discover in the world, God knows every thing that is done in it; that he examines particularly the behaviour of judges; and that if they commit any injustice, he will call them to account for it. Lastly, It is to be considered,

that if Solomon says men die as the beasts do, he only says it in relation to the death of the body, for he teaches us in this very chapter, that God shall judge the righteous and the wicked; and that there is a time appointed for every purpose, and for every work: And he says expressly, at the end of this Book, that when the dust returns to the earth as it was, the spirit shall return to God who gave it; and that God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. The consequence therefore to be drawn from this chapter is, that we ought to use the things of this present life with thankfulness and moderation, but apply ourselves, above all things, to fear and please God.

CHAPTER IV.

Solomon describes the innocent under oppression; the envy that one man bears to another; the idleness of some, and the pains which others take to get riches, the advantages of society, and the inconveniences of being friendless and alone; and lastly, he speaks of men exalted to rule over others.

Reflections.

I. THE Wise Man's observations in this chapter, that the innocent are often oppressed, and comfortless, is a proof of the vanity of the world; but it proves that there is a God, who will render to every one according to his works; and therefore, that we must not judge men to be happy or miserable by what befalls them in this world. II. The envy of one man against another is a farther proof of the vanity of this life; but this passion ought to be banished from the heart, since it only serves to torment us unprofitably, and besides is inconsistent with charity to our neighbour, and with the submission we owe to the will of God. III. Solomon teaches us, that it is a great folly to harass and torment ourselves in getting riches together, since we do not know oftentimes into whose hands they will fall. IV. He observes, that it is veryadvantageous, and very

agreeable, to be united in friendship, provided it be with virtuous persons. V. We here learn, that wisdom is preferable to all worldly goods; and that a poor and wise man is more excellent than kings that want wisdom. Lastly, Solomon observes, that men are attached only to those from whom they hope to receive; and that they forsake great men when they have no more to expect of them. This shows, that there is much vanity in the judgments of men, and in worldly greatness, and therefore we are not to depend upon happiness from these things.

CHAPTER V.

Solomon here gives advice, I. Concerning rashness, and hypocrisy in divine service, vows and unrighteous judgments. II. He represents the folly of covetous men, and the vanity of riches; and lastly, he directs us what use to make of the good things which God hath given us.

Reflections.

Let us learn from this chapter, I. To present ourselves before God with great respect, especially when we enter into places set apart for religious worship, and to take heed to our thoughts and words, when we appear before Him. II. That it is an indispensable duty exactly to perform the vows we make; and that it is much better never to make than to break them. III. That if princes and magistrates do not exercise justice, we must believe that there is a God in heaven that sees it, and will judge them for it. IV. That a fondness for riches and pomp will neither prolong life, nor make a man more happy; that, on the contrary, they produce more trouble and anxiety; that men who get their living by labour, enjoy more sweetness and repose than those who possess great estates; that the more men have, the more their cares increase; that the rich cannot enjoy their own riches, that they die like other men, without enjoying any solid satisfaction;