A57129:292
Annotations on the book of Ecclesiastes
London: printed by J. Streater, 1669
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
Next he vindicateth it from a double excuse which men are apt to make:
1. It was free for me to vow; the thing was in mine own power, therefore it is not so heinous a thing though I do fail, because I was not bound to what I vowed till I had vowed it. This he answereth, That it had been better to have kept this Liberty still, and not to have vowed, then after vows to resume Liberty when it is too late, vers. 5.
1. It was free for me to vow; the thing was in mine own power, therefore it is not so hainous a thing though I do fail, because I was not bound to what I vowed till I had vowed it. This he answereth, That it had been better to have kept this Liberty still, and not to have vowed, then after vowes to resume Liberty when it is too late, vers. 5.
2. But I was mistaken, there was an Error in my Vow. To this he gives a double ⟨p. 148⟩answer, and sets it on with weighty considerations: First, Look well before thou vow, that thou do not bring a bond of sin upon thy self: Suffer not thy mouth to cause thee to sin. Secondly, Take heed of pretending error and oversight, out of unwillingness to do what thou hast promised: Say not that it was an error. For consider, 1. Thou art in the presence of the Angel. 2. Thou provokest Gods anger. 3. The damage which by that anger thou wilt suffer, he will destroy the work of thy hands, disappoint thee in that benefit, the preservation whereof thou didst aim at in excusing thy Vow. 4. The folly of such vain excuses. There is a vanity in all parts of Worship when undertaken by fools or wicked men: the fools sacrifice, vers. 1. the fools voice, vers. 3. the fools vow, vers. 4. Divers vanities in all this, vers. 7.
2. But I was mistaken, there was an Errour in my Vow. To this he gives a double ⟨p. 148⟩answer, and sets it on with weighty considerations: First, Look well before thou vow, that thou do not bring a bond of sin upon thy self: Suffer not thy mouth to cause thee to sin. Secondly, Take heed of pretending errour and oversight, out of unwillingnesse to do what thou hast promised: Say not that it was an errour. For consider, 1. Thou art in the presence of the Angel. 2. Thou provokest Gods anger. 3. The damage which by that anger thou wilt suffer, he will destroy the work of thy hands, disappoint thee in that benefit, the preservation whereof thou didst aym at in excusing thy Vow. 4. The folly of such vain excuses. There is a vanity in all parts of Worship when undertaken by fools or wicked men: the fools sacrifice, vers. 1. the fooles voyce, vers. 3. the fooles vow, vers. 4. Divers vanities in all this, vers. 7.
Now having showed the vanities in the carnal performance of Divine Worship, he doth (as he had done formerly in the other Vanities which he spake of before) prescribe a Remedy of this also, viz. The inward principle of all Right and spiritual Worship which is to fear God, vers. 7.
Now having shewed the vanities in the carnal performance of Divine Worship, he doth (as he had done formerly in the other Vanities which he spake of before) prescribe a Remedy of this also, viz. The inward principle of all Right and spiritual Worship which is to fear God, vers. 7.
And because it might be objected, That Piety it self is not likely to secure a man's tranquility and peace, in as much as we find ⟨p. 149⟩poor and righteous men every where, all a Province over, oppressed and persecuted by great men in high place: he removeth this objection, 1. By showing the compassion of God and his Justice, He sees and regards it. 2. The greatness and power of God, that he is higher then any of those that oppress his servants, vers. 8.
And because it might be objected, That Piety it self is not likely to secure a man's tranquility and peace, in as much as we find ⟨p. 149⟩poor and righteous men every where, all a Province over, oppressed and persecuted by great men in high place: he removeth this objection, 1. By shewing the compassion of God and his Justice, He sees and regards it. 2. The greatnesse and power of God, that he is higher then any of those that oppresse his servants, vers. 8.
Now he proceedeth to another Vanity, which is in Riches and outward possessions. They are of two sorts;