Annotations on the book of Ecclesiastes

V. 3. For a dream cometh through the multitude of business, and a fools voice is known by multitude of words▪] (i. e.) As multitude of business produceth dreams, so multitude of words discovereth folly. When two sentences are connected together by a Copula, there is frequently imported a similitude between them, Prov. 17.3. & 25.23, 25, 26, 27. & 26.3, 7, 9, 11, 14, 17, 20, 21. Isa. 53.7. Another Argument moving unto the former duty, because, as certainly as much business produceth dreams, so much speech discovereth folly within, Prov. 10.19. Eccles. 10.11—14. Jam. 3.2.

V. 3. For a dream cometh through the multitude of businesse, and a fools voice is known by multitude of words▪] (i. e.) As multitude of business produceth dreams, so multitude of words discovereth folly. When two sentences are connected together by a Copula, there is frequently imported a similitude between them, Prov. 17.3. & 25.23, 25, 26, 27. & 26.3, 7, 9, 11, 14, 17, 20, 21. Isa. 53.7. Another Argument moving unto the former duty, because, as certainly as much business produceth dreams, so much speech discovereth folly within, Prov. 10.19.

V. 4. When thou vowest a vow unto God, defer not to pay it.] He giveth direction in the other particular, wherein men use to address themselves unto God, viz. Vows: And as he did in the former forbid rash hastiness, so he doth in this, warn to take heed of grudging delays. A vow is a solemn promise, or permissory oath made unto God, wherein a man doth voluntarily bind himself unto something, which was in his own power to bind himself unto. He doth not direct us here to make such a vow, but having made it, to take heed of breaking faith and promise with God, who never fails in any promise of his unto us, Josh. 21.45. nor delayeth to perform it in its time, Exod. 12. ⟨p. 161⟩41, 51. Heb. 2.3. 2 Pet. 3.9. This then is the first Rule concerning vows, That lawful vows must be speedily and cheerfully performed, Psal. 66.13, 14. & 76.11. Numb. 30.2. Deut. 13.21. Isai. 19.21. Matth. 5.33. God would not have an alteration in a vow, though it were for the better, Lev. 27.10. Thus Hanna made haste to perform her vow in dedicating her child unto God, as soon as he was weaned, 1 Sam. 1.11, 24, 28. God calls on Jacob, and minds him of his vow made before, and expected that he should go to Bethel, and pay it as he had promised, Gen. 35.1

for he hath no pleasure in fools] He is greatly displeased with those, who go about one while to flatter him in making a vow, and afterwards to mock him in refusing or delaying to perform it, Prov. 20.25. This is one reason, drawn from the folly in offending God; whereunto there is another adjoined.

for he hath no pleasure in fools] He is greatly disple'sed with those, who go about one while to flatter him in making a vow, and afterwards to mock him in refusing or delaying to perform it, Prov. 20.25. This is one reason, drawn from the folly in offending God; whereunto there is another adjoyned.

V. 6. Suffer not thy mouth to cause thy flesh to sin] These words contain the second Rule concerning Vows, which is to teach us to avoid all rash Vows which are unadvisedly made, and that is done two ways;

V. 6. Suffer not thy mouth to cause thy flesh to sin] These words contain the second Rule concerning Vowes, which is to teach us to avoid all rash Vowes which are unadvisedly made, and that is done two wayes;

1. When we vow things sinful, when our mouth causeth us to sin,

2. When in lawful things we vow, and presently repent, seeking after shifts and evasions to elude the obligation, and to excuse our selves. Suffer not thy mouth, by making an hasty vow, to cause thy flesh] That is, thy tongue, or thy self to sin. Flesh is taken by a Synecdoche, for •he whole man, Gen. 6.12. Isai. 40.5. Rom. 3.20. It may seem here to be used for the whole man, to intimate, that rash vows are usually grounded upon fleshly, rather then spiritual reasons. A man did not go about them with his soul and spirit, upon solemn and serious grounds, but to gratify himself in some carnal interest or other, or to carry on some sinful end, Acts 23.12, 13. Mal. 1.14. 2 Sam. 15.8, 9. Prov. 7.14. A like expression, Eccl. 11.10.

2. When in lawful things we vow, and presently repent, seeking after shifts and evasions to elude the obligation, and to excuse our selves. Suffer not thy mouth, by making an hasty vow, to cause thy flesh] That is, thy tongue, or thy self to sin. Flesh is taken by a Synecdoche, for •he whole man, Gen. 6.12. Isai. 40.5. Rom. 3.20. It may seem here to be used for the whole man, to intimate, that rash vowes are usually grounded upon fleshly, rather then spiritual reasons. A man did not go about them with his soul and spirit, upon solemn and serious grounds, but to gratifie himself in some carnal interest or other, or to carry on some sinful end,

neither say thou before the Angel] By the Angel some do understand the Priest, or ⟨p. 163⟩Messenger of the Lord towards the people; so they are called, Job 33.23. Mal. 2.7. Rev. 1.20. for in the case of an Oath, wherein there was error or ignorance, the person was to bring a sacrifice, and the Priest was to make an atonement for him, Lev. 5.4, 5, 6. And then the meaning is, Do not when thou hast vowed, repent and grudge, and go to the Priest, acknowledging an error or ignorance, that so thou mayest save charges, and lick thy self whole, by offering a sacrifice to excuse a vow. Others, understand the Angels of heaven, who are sent forth for the good of the Elect, and who observe our behaviour in Gods Worship; as that in the Apostle useth to be understood, 1 Cor. 11.10. Matth. 18.10. Luk. 12.8. 1 Tim. 5.21. the Greek reads it, [Greek or Hebrew]. Before God; it may haply be meant of the Temple or House of God, where they did pay their vows, Psal. 66.13. wherein there were Cherubims drawn, in token of the presence of the Angels, and their protection to the Church, 1 Reg. 6.29, 32. Others, understand it of Christ, who is the searcher of hearts, and will not be mocked, cannot be deceived; who is the Angel of the Covenant, and who is in the midst of his people, his Candlesticks, when they come to Worship, Exod. 23.20, 21. called the presence ⟨p. 164⟩of God,

That it was an error] That is, either do not vow so rashly and unadvisedly, as to be at last brought to a necessity of confessing a sinful error, but advise before hand that thou mayest not err. Such a rash vow was that of Jephthah, Judg, 11.30, 31, 35. and that other of Saul, 1 Sam. 14.24, 29, 39, 40. Or else, do not excuse thy self for breaking thy vow, by saying, thou didst it imprudently, and wert mistaken in it, it was an ignorance which thou art willing, by some sacrifice, or other way of devotion to expiate; as sacrifices were to be offered for the ignorances of the people, Levit. 2.27. Numb. 15.24, 25. Heb. 9.7. Do not cover a wilful prevarication with a specious pretence, nor after vows make enquiry, Prov. 20.25.

That it was an errour] That is, either do not vow so rashly and unadvisedly, as to be at last brought to a necessity of confessing a sinfull errour, but advise before hand that thou maiest not erre. Such a rash vow was that of Jephthah, Judg, 11.30, 31, 35. and that other of Saul, 1 Sam. 14.24, 29, 39, 40. Or else, do not excuse thy self for breaking thy vow, by saying, thou didst it imprudently, and wert mistaken in it, it was an ignorance which thou art willing, by some sacrifice, or other way of devotion to expiate; as sacrifices were to be offered for the ignorances of the people, Levit. 2.27. Numb. 15.24, 25. Heb. 9.7. Do not cover a wilfull prevarication with a specious pretence, nor after vowes make enquiry, Prov. 20.25.

wherefore should God be angry at thy voice] The word signifies foaming anger; why should he through anger foam against thee? An interrogation of dehorting. As, Why will ⟨p. 165⟩ye dye, (i. e.) Be careful that you may not dye. This is one reason, God will be angry. Another, Thou shall feel his anger, he will destroy the Work of thy hand, He will not bless those endeavours, for the accomplishing whereof thou didst make that vow; thou destroyest the vow, he will destroy thy work, Deut. 28.15, &c. The third follows.

wherefore should God be angry at thy voice] The word signifies foaming anger; why should he through anger foam against thee? An interrogation of dehorting. As, Why will ⟨p. 165⟩ye dye, (i. e.) Be careful that you may not dye. This is one reason, God will be angry. Another, Thou shall feel his anger, he will destroy the Work of thy hand, He will not blesse those endeavours, for the accomplishing whereof thou didst make that vow; thou destroyest the vow, he will destroy thy work, Deut. 28.15, &c. The third follows.

V. 7. For in the multitude of dreams, and many words, there are many vanities: but fear thou God] Or, In multitude of dreams, there are also vanities: and so in many words. Or, as in multitude of dreams, so also •f words there are divers vanities. Some take [Greek or Hebrew] not for a Noun, but for the Infinitive mood of the Verb; & render it thus, Quia sicut in multiplicare, or, quando multiplicantur somnia, etiam vanitates multiplicantur: sic see habent verba multa. As when dreams are multiplied, vanities also are multiplied, so is it in many words. In all, the sense is the same. Mercer, a most learned Interpreter, makes the connection & sense to be thus, I have given thee these cautions to be tender of thy behaviour in the presence of God, that thou mayest not by dreams, fancies, vanities, or multitude of difficult businesses, be brought to utter any thing rashly before God, but amidst all dangers or dreams, or vanities, or difficulties, to fear God, and not to suffer ⟨p. 166⟩thy self to be withdrawn from him by any temptations. But the words seem to prescribe the same remedy against rash vows, as before against other hasty addresses unto God, vers. 3. There is a [Greek or Hebrew] in the conjunction copulative, as elsewhere, Gen. 43.8. &. 25.34. The plural & vanitates, is as much, as plurima vanitas, great vanity, or many vanities; as Prov. 1.20. Wisdoms, (i.) principal or excellent wisdom, Isa. 64.6. Our righteousnesses, (i.) most righteous action, Gen. 19.11. Blindnesses, (i.) Thick and through blindness: Psal. 45.15. With gladnesses, (i.) with great gladness: 2 Pet. 3.11. What manner of persons ought we to be in holy conversations and godlinesses, (i.) In all manner of holy conversation and godliness: Cant. 5.16. His palate is sweetnesses, and he is altogether, or every whit of him is desires, (i.) Most sweet, and most desirable:

but fear thou God] This is the remedy of all vanities in Worship, to serve God rather with inward reverence and fear, then with rash, hasty, many, formal, empty expressions. The fear of God is the foundation of all holy duties, Chap. 12.13. Isa. 29.13. Deut. ⟨p. 167⟩28.58. Mal. 1.6. Heb. 12.28, 19.

V. 8. If thou seest the oppression of the poor, and violent, &c.] The connection of these words with the former, stands thus: The fear of God doth many times expose men unto injury and violence, and that every where, all a Province and Country over, and that not only from ordinary persons, but from great men, and that without remedy; because, if haply they have recourse unto judgment and justice for ease, even they find wresting, perverting, distorting of justice: So that a mans tranquility in this life, may seem to be but little mended by Piety and fear of God, whereby he is in danger of being reduced to poverty and distress. This is a stumbling-block, which may cause men to be offended at the ways of God, Matth. 11.5, 6. & 13.21. Gal. 5.11. and good men have stumbled at it, Psal. 73.12, 13. Against this temptation, he here subjoins a seasonable antidote, they should not be much amazed at it, but rather comfort themselves, that there lieth an appeal to a higher Court, where they shall certainly be righted, and their innocency vindicated. If thou seest the oppression of the poor; and that such oppression, as that thou hast no remedy against it, but it is powerful enough to wry and pervert judgment: And yet further, no escape ⟨p. 168⟩from it, but it meets with thee all the Nation or Province over. If you see a poor man that fears God, not only suffer under the meanness of his condition, but under fraud, calumny, rapine, violence, where ever he goes; as Ezek. 18.12, 18. Job 20, 19. Mic. 3.2. Job 24.2—12, & 19.7, 8. Psal. 74.20.

marvel not at the matter] Be not amazed or astonished at it: so much the word imports, Isa. 13.8. Job 26.11. Think it not a strange thing, 1 Pet. 4.12▪ Do not think hardly of God, nor distrust his Providence, or grow weary of his service. What wonder at all is it to see power crush poverty; or wickedness suppress Piety? Psal. 37.8, 9.

at the matter] Or, at the will, or purpose, to wit, of God, in suffering, and ordering this thing: for these things happen not without his appointment and providence, Hab. •.12. Isa. 10.5. Psal. 17.13.

for he that is higher then the highest regardeth, and there be higher then they] Higher, viz. God, who is higher: the relative without the antecedent, which is very usual: or, The High from above; The High regardeth it. It seemeth to be a vehement and emphatical Anadiplosis: the same word is used for from above, Gen. 27.39. & 49.25. This kind of elegant and emphatical repetition ⟨p. 169⟩is frequent in the Scripture, Psal. 22.1. Jer. 7.4. & 22.29. Ezek. 21.27. 2 Sam. 18.33. 1 Reg. 18.39. Judg. 5.30. Psal. 98.4, 5, 6. & 124.1, 2. Hos. 2.2. Dan. 10.19. And according to this sense, God is said in a way of Judgment to look down from heaven upon the violence of great men, and to speak from thence in his wrath unto them, Psal. 2.4, 5. & 11.4, 5, 6. Exod. 2.23, 24. 1 Sam. 9.16. Psal. 93.4. Or, He that is higher then the High, God, who is the High above all the Earth, the High and Mighty One, above the Potentates of the World, who are called High ones,