ECCLES. I.18.
There are two kind of things which every serious considering man is naturally very thoughtful about and inquisitive after, the ways of Providence and the ways of Happiness. Both which in reference to the various opinions and conjectures of men, are particularly and largely discussed in two several Books of Scripture.
The first in the book of Iob, wherein we have the most natural risings and obvious suggestions of mens hearts, concerning the reasons and designs of Providence in the dispensation of good and evil.
The other in this book of Ecclesiastes, wherein are set down the different thoughts and attempts of men according to their several principles and tempers in the pursuit after happiness.
In the first verse of this chapter we have a description of the Preacher, the Son of David, King in Ierusalem.
The second verse is his Text: Vanity of Vanities, &c. This he doth largely prove by some general reasons to the twelfth verse of this Chap. and by an induction of particulars, in several of the following Chapters.
The general reasons are chiefly four.
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The fruitlesness of all our labours, v. 3. by which we are not able to procure for our selves any substantial profit […] any remainder, that will tarry with us afterwards; but like a sound they pass away, and leave nothing behind them.
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The changeableness and uncertainty of our conditions; in which respect, we are much inferior to our other fellow creatures. This he illustrates by four examples or similtudes.
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From the Earth, which though it seems to be but as the sediment and rubbish of the creation, yet is it better than man in respect of it’s lastingness. For one generation passeth away and another cometh, but the earth abides for ever, v. 4.
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From the sun, which though it do every day decline and set, yet doe’s it constantly rise again and shine with the same glory, v. 5. But man dieth and wasteth away, yea man giveth up the Ghost, and where is he? He lieth down and riseth not till the heavens be no more, Job 14.10, 12.
Soles occidere & redire possunt;
Nobis cùm semel occidit brevis lux
Nox est perpetua una dormienda.
As ‘tis elegantly expressed by a Heahen Poet.
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From the wind, the common emblem of uncertainty yet is it more constant than man. For that knoweth its circuits and whirls about continually, v. 6. Whereas our life passeth away as doth the wind, but returneth not again, Psal. 78.39.
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From the sea, which though it be as uncertain as the moon by which ‘tis governed, yet is it more constant than man and his happiness. For though the rivers run into it, and from it, yet that still keeps to its proper state and dimensions, v. 7. Whereas man is still subject to ebbs and flows, to waves and tempests, never resting in any settled condition, and at last wears out and vanisheth away. So that in these respects we are much inferiour to the very elements of which we are composed.
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From that unspeakable wearisomness which is in every condition. All things are full of labour, man cannot utter it, v. 8. The eye, and the ear, are senses not easily cloyed, and yet are they sooner wearied than satisfied; there being such an intrinsical weakness in the best outward delights, that the most capacious senses are quickly glutted, even to a loathing of them.
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From the disability of man by any new discovery to restore himself unto a better condition; since there is no hope of finding any such new way to happiness, which hath not been formerly tryed; from the ninth to the eleventh verse. Though these latter ages in some respects are wiser, yet all their inventions for the substance of them have already been of old time, and there is no new thing under the Sun. That fancy of Plato being in some sense to be allowed, that all knowledge is but remembrance, and forgetfulness the reason of novelty.
These are the general reasons by which the Wise-man endeavours to prove and illustrate that common vanity which overspreads the face of all things.
In the next place, he doe’s further amplify and confirm this by an induction of those particulars in which men usually place their happiness; Wisdom and Learning, in the remaining part of this Chapter; Mirth and Iollity, chap. 2.1. Sensual delights, v. 3. Works of Magnificence and Pleasure, v. 4.5, 6. External Pomp and greatness, v. 7. Abundance of Riches and treasure, v. 8.9.