Annotations on the book of Ecclesiastes

which walk under the sun] Elsewhere, which see the sun, Chap. 7.11. another expression intimating this to be the popular humour of the generality of men, o• the vulgar people, who go up and down the streets; as the vulgar are distinguished from the greater and nobler sort, Jer. 5.1, 4, 5. or walking may be joined with the following words, viz.

which walk under the sun] Elsewhere, which see the sun, Chap. 7.11. another expression intimating this to be the popular humour of the generality of men, o• the vulgar people, who go up and down the streets; as the vulgar are distinguished from the greater and nobler sort, Jer. 5.1, 4, 5. or walking may be joyned with the following words, viz.

with the second child] I observe that the generality of people walk with the second child, join themselves unto him, and flatter and crouch to him, forsaking in their affections and behaviours the father, because he is about to forsake them.

with the second child] I observe that the generality of people walk with the second child, joyn themselves unto him, and flatter and crouch to him, forsaking in their affections and behaviours the father, because he is about to forsake them.

which shall stand up in his stead] Namely, in the fathers or predecessors stead. By standing up, he meaneth, rising to the Throne, Dan. 11.2. they look on the predecessor as falling, sinking, lying down, stooping towards the grave, and therefore apply themselves to his heir. Whereby he noteth as the unhappiness of Princes, who if they live long, live to see their glory dye before themselves; so the fickleness of the generality of the people, who do not honour Rulers for their office sake, as they ought to do; and especially should reverence it the more, by how much the more experience they have had of happiness under it, Rom. 13.1—5. 1 Pet. 2.13, 14, 15. but honour them merely out of interest and self-respect, not considering so much present duty, as future advantage. There is naturally in the minds of the people a weariness of being long under one Prince, a querulousness and repining at every thing which pincheth them, and thereupon a desire to change him for the next, not so much out of choice or assurance that he will ⟨p. 142⟩be better, but out of natural levity and inconstancy; as sick men change beds, chambers, couches, but carry their disease with them, they love changes for the very change sake, 1 Sam. 8.5, 18, 19, 20. and 12.12, 13. 2 Sam. 15.12. 1 Reg. 2.15. 2 Sam. 20.2. Prov. 14.21.

which shall stand up in his stead] Namely, in the fathers or predecessors stead. By standing up, he meaneth, rising to the Throne, Dan. 11.2. they look on the predecessor as falling, sinking, lying down, stooping towards the grave, and therefore apply themselves to his heir. Whereby he noteth as the unhappiness of Princes, who if they live long, live to see their glory dye before themselves; so the fickleness of the generality of the people, who do not honour Rulers for their office sake, as they ought to do; and especially should reverence it the more, by how much the more experience they have had of happiness under it,

even of all those that have been before them] Namely, before the father and the son, or successor which was second unto him. The word [before] may signify either in the presence of them, i. e. who have been officers under them, or done service, and born allegiance to them, 2 Sam. 16.19. 1 Reg. 10.8. or else an antecedence in time unto them. They who were before them, did thus languish in their affections to the father, and apply themselves unto the son.

even of all those that have been before them] Namely, before the father and the son, or successor which was second unto him. The word [before] may signifie either in the presence of them, i. e. who have been officers under them, or done service, and born allegiance to them, 2 Sam. 16.19. 1 Reg. 10.8. or else an antecedence in time unto them. They who were before them, did thus languish in their affections to the father, and apply themselves unto the son.

They also that come after shall not rejoice in him] i. e. In the son, unto whom now they seem so zealously, and with so much loyalty to join themselves.

They also that come after shall not rejoice in him] i. e. In the son, unto whom now they seem so zealously, and with so much loyalty to joyn themselves.

not rejoice] That is, they will be weary of him, troubled with him, wish themselves freed from him. The verb negative ⟨p. 144⟩by a [Greek or Hebrew], seems to import the Affirmative contrary unto it, as is usual in Scripture, Exod. 20.7. Prov. 17.21. Zach. 8.•7. Rom. 4.19. This then is Hereditary to all people, There is no End of it, they can never be settled or contented with the present estate, as they before did dislike the father in expectation of the son, so they after will cast off the son in expectation of the grandchild, and so it will be in all generations.

not rejoyce] That is, they will be weary of him, troubled with him, wish themselves freed from him. The verb negative ⟨p. 144⟩by a 〈non-Latin alphabet〉, seems to import the Affirmative contrary unto it, as is usual in Scripture, Exod. 20.7. Prov. 17.21. Zach. 8.•7. Rom. 4.19. This then is Hereditary to all people, There is no End of it, they can never be setled or contented with the present estate, as they before did dislike the father in expectation of the son, so they after will cast off the son in expectation of the grandchild, and so it will be in all generations.

This is vanity and vexation of spirit] This must needs be matter of indignation & grief to Princes, to see so much falseness and inconstancy in their people, to see their Honour grow old & decrepit with their bodies.

CHAP. V.

The Wise man having spoken of the vanity which attendeth on the very highest condition of men here below; seems here to make a kind of digression, and to go yet higher unto the consideration of that which principally concerns man in this Life, to wit, The worship of God. This is the supreme Remedy of all the other Vanities, and may seem here to be subjoined (as also it is in the end of the Book) to that purpose, to show, that though neither knowledge, nor ⟨p. 145⟩pleasures, nor honours, nor crowns can make men happy, though it be beyond the sphere and activity of any Creature to administer complete tranquility to the heart of a man, yet even in this life a man may be happy by worshipping of God, and Communion with him. As if he should have said, We have gone through the World, and sought high there for satisfaction, as ever any man could arrive, even to Crowns and Thrones, and yet have missed of it. It remains therefore that we go higher yet, before we can be truly happy, and that is from the World to the Sanctuary; from the Thrones of Princes, to the Thrones of Grace; from the Creature, to God, In whose service alone there is complete felicity.

THe Wise man having spoken of the vanity which attendeth on the very highest condition of men here below; seems here to make a kind of digression, and to go yet higher unto the consideration of that which principally concerns man in this Life, to wit, The worship of God. This is the supreme Remedy of all the other Vanities, and may seem here to be subjoyned (as also it is in the end of the Book) to that purpose, to shew, that though neither knowledge, nor ⟨p. 145⟩pleasures, nor honours, nor crowns can make men happy, though it be beyond the sphere and activity of any Creature to administer compleat tranquility to the heart of a man, yet even in this life a man may be happy by worshipping of God, and Communion with him. As if he should have said, We have gone through the World, and sought high there for satisfaction, as ever any man could arrive, even to Crowns and Thrones, and yet have missed of it. It remains therefore that we go higher yet, before we can be truly happy, and that is from the World to the Sanctuary; from the Thrones of Princes, to the Thrones of Grace; from the Creature, to God, In whose service alone there is compleat felicity.

But besides this I take it, the scope of the wise man is, by way of Prolepsis or answer to a tacit objection, to discover yet a higher and a stranger vanity than any he had spoken of before, namely vanity in the worship of God, not as it is in it self, but as it is performed by vain & foolish men. They might say, we do easily agree with you in all that you have said, we know we must look above the Creatures, if ever we intend to arrive at true Happiness. Therefore what pains soever we take about things under the Sun, yet we seek for our Happiness▪ no ⟨p. 146⟩where but in God, and in his service. Solomon now, acknowledging the truth of this in the Thesis, That the Worship of God is the true felicity of man in this life, doth withal assure these men, that they may put vanity in the very Worship of God, and render that by their foolish and carnal performance wholly unprofitable to any such end, yea there may be therein divers vanities, vers. 7. for discovery and avoiding whereof, he prescribeth a solemn caveat to those, who being convinced of vanity in the Creatures▪ do go to God in his Worship to mend themselves.

But besides this I take it, the scope of the wise man is, by way of Prolepsis or answer to a tacite objection, to discover yet a higher and a stranger vanity than any he had spoken of before, namely vanity in the worship of God, not as it is in it self, but as it is performed by vain & foolish men. They might say, we do easily agree with you in all that you have said, we know we must look above the Creatures, if ever we intend to arrive at true Happiness. Therefore what pains soever we take about things under the Sun, yet we seek for our Happiness▪ no ⟨p. 146⟩where but in God, and in his service. Solomon now, acknowledging the truth of this in the Thesis, That the Worship of God is the true felicity of man in this life, doth withall assure these men, that they may put vanity in the very Worship of God, and render that by their foolish and carnal performance wholly unprofitable to any such end, yea there may be therein divers vanities, vers. 7. for discovery and avoiding whereof, he prescribeth a solemn caveat to those, who being convinced of vanity in the Creatures▪ do go to God in his Worship to mend themselves.

This is, 1. General, relating to all parts of Gods Worship, which is in our Approache• unto God, to look to our affections, and to prepare our hearts to meet with him, not resting in outward sacrifices, which are but the oblations of fools, who think they do well, when in truth they do the contrary, vers. 1.

2. Particular, in some species of worship:

1. In Hearing, which he saith must be done with Readiness, with a docile and tractable spirit, yielding up it self to the whole counsel of God, vers. 1.

2. In Prayer and speaking unto God, where is first condemned a double Vanity▪ ⟨p. 147⟩Rashness of tongue, Hastiness of heart, both enforced by consideration of Gods Greatness, and of our own Vileness, vers. 2. Secondly, prescribed fewness of words, without vain and unnecessary babbling, and that because of Gods Majesty, and the folly of so doing, vers. 3.

2. In Prayer and speaking unto God, where is first condemned a double Vanity▪ ⟨p. 147⟩Rashnesse of tongue, Hastinesse of heart, both enforced by consideration of Gods Greatnesse, and of our own Vilenesse, vers. 2. Secondly, prescribed fewness of words, without vain and unnecessary babling, and that because of Gods Majesty, and the folly of so doing, vers. 3.

3. In Vows, which being once made, are to be performed, and that cheerfully, without grudging or delay; which doctrine he doth, 1. prove, 2. vindicate from shiftings and excuses. He proveth it, 1. By the the folly of the contrary course, it argues a levity of spirit to dally, and to be off and on with God, who as he is constant himself in all his Promises, so he expecteth constancy from us in all ours. 2. By Gods dislike of such folly and falseness, vers. 4.

3. In Vowes, which being once made, are to be performed, and that cheerfully, without grudging or delay; which doctrine he doth, 1. prove, 2. vindicate from shiftings and excuses. He proveth it, 1. By the the folly of the contrary course, it argues a levity of spirit to dally, and to be off and on with God, who as he is constant himself in all his Promises, so he expecteth constancy from us in all ours. 2. By Gods dislike of such folly and falseness, vers. 4.