while it is day while we have life and opportunity we must ply our duties Eccles. 9.10 Joh. 9.4 for thou knowest not whether shall prosper or whether will be most right or congruous the one or the other c. Thou maiest justly expect a blessing upon all however though the success as to men be not alwaâ—es prosperous sometimes thy bounty is misplaced upon those that abuse it or return evil for good yet with God constancy in well-doing will not miss of its reward and by this largeness heart thou maist unawares entertain Angels and bring extraordinary blessings upon thy family Matth. 10.14 42. Heb. 13.2 1 Reg. 17.13 16. V. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun By light and beholding the Sun we are to understand the time of this present life as is evident by what follows in the next verse so Job 3.20 33.30 and withall we may take in those pleasures and comforts thereof which serve to render it more sweet and contentfull Some make it to be a tacit objection against that continual labour which he before prescribed Since life is short we ought to use all the wayes we can to render it pleasant and not weary out our time and strength in continual toyl and labour it is much more sweet to enjoy the light and pleasures of life while we may 1 Cor. 15.32 whereunto they make the words of the next verse to be an answer That when death comes the good we have done will remain with us but all our pleasures and delights will vanish into nothing It may seem to relate unto the former verse as well as to that which follows sow your seed in the morning and in the evening so long as you have the light of the Sun to guide you for this is the chief comfort and sweetness of life to be doing good while we have time opportunity because the dayes of death and darkness are coming wherein we cannot work But it seemeth rather to be a Transition unto a new matter In the former parts of this book the Wise man had set forth the vanity of all outward things and had prescribed many gracious and excellent means to remedy the same and to frame the heart of man unto Tranquillity and peace But now when by these precepts the life of man here is rendred as full of comfort and quietness as an earthly condition is capable of yet though his life be never so sweet there are great evils coming which will require much meditation and preparation of hearâ— to fit a man for them and there is a far longer condition for the future which will abide us after this life is gone necessary therefore it is unto the compleating of that happiness whereinto he had all this while inquired to secure not only the comforts of this life but the assurance of a better which is the business of Solomon in the remaining part of this Book by a timely meditation of death and judgement and by the fear of God and keeping his commandments in our youth to arm us against the terror of future evils and to fit us for that happiness which is the whole of man and which will be throughly proportionable to his largest desires And so the meaning is this It is true indeed to enjoy the light of the Sun and the comforts of this present life is a very sweet thing Sensually sweet unto those who are voluptuous Solidly and substantially sweet unto those who by all the foregoing precepts have gotten wisdome to cure the vanity and vexation of spirit which otherwise outward things are apt to produce yet both the one and the other must remember that though life be sweet under the Sun yet it is not long much less perpetual dayes of darkness are to come therefore unto compleat happiness there is yet more to be done and such an estate to be secured as may bear full proportion to the capacities of an immortal soul and may make up the Whole of man Light is Sweet Sweetness here is that properly which is the object of our Taste Jâ—dg 14.18 Prov. 24.13 but it is usual in the Scripture to attribute that which is proper unto one sense to another as to see thunder Exod. 20.18 to see the smell â—f a field Gen. 27.27 It is a broken and concise sentence unto which something is to be added or understood it is indeed sweet to see the Sun life is pleasant but yet it is vanity and will end in death by the meditation whereof we are to abate our inordinate love of the profits and pleasures of so vanishing a condition V. 8. But if a man live many years and rejoyce in them all yet let him remember the dayes of darkness for they shall be many All that cometh is Vanity Though it be a sweet thing to enjoy life and the comforts thereof and though a man should live long and all that long life should have his full of worldly delights yet the serious meditation of death and the long abode we shall after all those pleasures have in the house of darkness will sufficiently demonstrate the vanity of Temporal life how long or how prosperous soever it have been such a life we find described Job 21.7 13. By dayes of darkness are understood in opposition to light and the seeing of the Sun in the former verse that space of time wherein men shall lie in the dust Psal. 88.12 13. Psal. 143.3 Eccles. 6.4 Job 10.21 for they shall be many This some apply to the first words of the verse though the dayes of life be mâ—ny yet let a man remember the dayes of darkness and that will make him judge all things which happen in this world to be but vanity we may likewise read the words thus If a man live many years let him rejoyce in them all he is not debarred the comforts and contents of them but let him withall temper and moderate the joyes of life with the meditation of death and know that every thing which hapneth that every man which cometh into the world is vanity V. 9. Rejoyce O young man in thy youth and let thine heart cheer thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes But know thou that for all these things God will bring thee into judgement Since all that cometh is vanity as well youth as age both which he sheweth here and in the next Chapter And since the dayes of life and jollity here how long soever are very short and inconsiderable in comparison of the dayes of darkness which follow after them he therefore perswadeth those who are most subject to be transported with the pleasures of life to remember death and judgement and thereby to restrain their inordinate desires A young Epicure who is scornfull and impatient of such cooling and chill doctrines as those of death and judgement might be
ANNOTATIONS ON THE BOOK OF Ecclesiastes LONDON Printed by I. Streater 1669. ECCLESIASTES OR The Preacher The Argument THe Author of this Book both by the Style and by the Title of it appeareth to have been Solomon since no other Son of David was King in Jerusalem but he He seemeth to have written it in his old Age when he took a more serious view of his past Life The Honours pleasures wealth wisdome he had so abundantly enjoyed The Errors and miscarriages which he had fallen into the large experience and many observations he had made of things Natural Moral Domestical Civil Sensual Divine the Curious and Critical inquiry he had made after true happinesse and what Contribution all things under the Sun could afford thereunto Concerning which He doth 1. In the general discover the utter vanity and insufficiency of all things here below to make a man Blessed in regard of their mutable nature of their weaknesse and disproportion to the Soul of Man of the weariness which is contracted by the studying of them and the impossibility of ever drawing from them more then haâ—â— been formerly extracted and consequently the fruitlesse attempt of any that should ever after go about to receive satisfaction from them 2. He demonstrateth this General Proposition touching the most Vain Vanity of all things under the Sun by an Induction of those particulars from which above all others men usually expect the greatest Contentment Those are 1. Wisdom and Knowledg both natural and moral for inquiry whereinto no man was ever furnished with greater abilities and stronger inclinations in himself or with more fitting provisions and assistants from without then Solomon was in regard of the greatnesse of his dignity and estate and yet after all he concludeth That Wisdome and Knowâ—edge do but encrease Grief and Sorrow so far are they from bringing such blessedness to the Soul as may fully satisfie the desires thereof 2. Pleasures and Delights which he had as much advantage by his greatnesse to Enjoy and by his wisdome to Examine as ever any other man should have and yet all the content he expected from them did end in hatred of them and despair of ever mending his condition by them 3. Honour greatnesse and power in the World concerning which he sheweth that it is so far from making men happy as that without the fear of God to correct and â—emper it it is the occasion of much wickednesse to those that have it and of much misery to thâ—se that suffer under it It usually breaking forth into oppression and violence whereby men in power carry themselves like beasts towards their brethren and shall themselves dye like beasts undesired and unlamented It being likewise matter of much discouragement to men that are oppressed by it making them weary of their lives careless of their labours resolved rather upon quiet idlenesse then upon envied imployments and to get what they can privately to themselves then having been publickly useful to â—e repayed with no other Rewards then wrong and danger by which means Society and Community of services amongst men so greatly beneficial to publick interest are obstructed and dissolved 4. An outward form of Religion and of Divine Worship into which foolish men by carnal confidence and superficial performances do also put diverse vanities and make even Gods service unuseful to their Happinesse 5. Riches and great Possessions which are so far from satisfying the heart of man as that they occasion more cares lesse sleep lesse quiet are snares and occasions of much Hurt to the owners of them who living possess them with sorrow and dying part with them with wrath and indignation Having little benefit by them in their life as having not power no enjoy them nor in their death any comfort from them as leaving them to they know not whom being not at all exempted by them either from misery or mortality And having thus discovered the vanity of the principal things from whence the Heart of man might have expected satisfaction He doth thereupon prescribe many excellent means for healing and abating of that Vanity and for procuring tranquility unto the Mind and peace and comfort to the life of a man Such are Contentation of heart in the sweet and frâ—e Enjoyment of all outward Blessings with thanksgiving and in the fear of God Quiet and Humble Acquiescency under the holy and powerful providence of God in all the Events which befall us in the World Sincerity of heart in his worship and prudent Piety in our vowes prayers and addresses unto him Patience of spirit under all the oppressions we meet with in the world A composed preparedness of mind to undergo sorrows and afflictions Prudent and pious moderation of spirit in our behaviour towards all men that so we may preserve our names from Calâ—mnie and our persons from danger Meekness Charity Patience towards such as offend considering Common frailty and our own weaknesse Sobriety of mind contenting our selves with a measure of wisdome and knowledge and not busying our selves with things too high for us Practical Prudence which may render us beautiful in the eyes of others Loyalty aâ—d obedience towards Magistrates that our lives may not be made uncomfortable by their displeasure Wisdome to discern of time and judgment Preparedness of heart against inevitable evils Submission to the Holy and invincible Providence of God admiring his Works adoring his Iudgments Ioyful fruition of Comforts Conscionable and industrious walking in our particular Callings Wisdome how to carry our selves amidst the many Casualties which meet us in the World so as that we may by our loyalty towards our Superiours decline the danger of displeasure from them and by our Charity to Inferiours lay up a good foundation for our selves against the time to come Lastly Moderation in the use of Comfâ—rts here And preparation by the fear of God and keeping of his Commandements for death and Iudgment hereafter That by these means as our Life is sweet so our Death may be welcome That the Piety of our Youth may help us to bear the Infirmities of our Age and to lift up our Heads in the day of Redemption CHAP. I. IN this Chapter we have 1. The Inscription of the whole Book ver 1. wherein the Author thereof is described by his Natural Relation the son of David His Civil Relation King in Ierusalem and his Church-Relation a Preacher or a Penitent Soul returning into the bosome of the Church from whence by many gross miscarriages he had secluded himself 2. A general Proposition setting forth the utter insufficiency of all things under the Sun to make a man Blessed and the extream vanity which is in them in relation unto such an End however otherwise useful and benefâ—cial they may be within their own sphere when sanctified to sweeten and comfort the life of a man who hath placed his Happiness in God insomuch that all the labour which is taken to extract happiness from the Creature will be
but according unto the prescript of the Law for the Law is the mouth of the Magistrate This is one special part of prudence in order unto tranquillity of life to be faithful and obedient towards Magistrates and not to make our selves wiser then the Law and that in regard of the oath of God These words are both an enforcement and a limitation of the duty prescribed 1. An enforcement It is necessary to yield obedience unto Magistrates not onely out of fear towards them because of their sword but out of conscience towards God and because of his vowes that are upon us Rom. 13.5 and so it seems to relate unto some covenant and oath of fidelity which was taken by them towards their Princes We read of the covenant between the king and the people made before the Lord 1 Chr. 11.3 and a promise or league made in the presence of God was likely to be by the intervention of an oath as the covenant between Abimelech and Abraham Gen. 21.23 24. See Gen. 26.28 29. 31.44 53. And this may seem to be intimated in that phrase of Giving the hand under Solomon which we render By submitting themselves unto him 1 Chron. 29.24 A like Ceremony whereunto Abrahams servant used when he sware faithfulness unto him Gen. 24.2 3. 47.29 So giving the hand was a ceremonial confirmation of some sworn covenant or promise Ezra 10.19 Ezek. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 2. And hence some here by Iuramentum Elohim understand the Oath of the Magistrates who are sometimes in Scripture so called Exod. 22.28 Psal. 82.1 6. Josh. 10.34 Thereby to teach them to rule for God not by their own lust but by his Law and for the good of his people But I rather understand by the Oath of God an oath sworn unto God Isa. 19.18 44.4 2 Chron. 15.12 14. 34.31 32. So that we are bound to be obedient unto Magistrates for the Lords sake 1 Pet. 2.13 17. as servants are required upon the same accompt to yield obedience to their masters Eph. 6.5 8. 2. This clause containeth a limitation by which our obedience unto men is to be bounded Keep the Kings Command yet so that thou do not violate thine oath and obedience due unto God Thy service to the one must be such as will consist with the fealty to the other for we are bound unto God and his service by oath and covenant 1 Pet. 3.21 Neh. 9.38 10.29 Psal. 119.106 and no subordinate obedience to others must make us forget our duty unto him 1 Sam. 19.1 22.17 Dan. 3.16 17 18. Act. 4.19 5.20 1 Pet. 2.17 Prov. 24.21 1 Reg. 21.3 Esth. 3.2 1 Sam. 14.45 V. 3. Be not hasty to go out of his sight c. Or Go not hastily out of his sight When two Verbs finite come together either the later is to be taken infinitively as Deut. 2.31 Esth. 8.6 Psal. 102.13 or the former adverbially as Gen. 24.18 1 Sam. 4.14 Hos. 9.9 Be not hasty to go It signifies such haste as ariseth out of terrour and perturbation of spirit in which sense the word is frequently taken Exod. 15.15 2 Sam. 4.1 Job 23.15 He sheweth the root of Rebellion namely impatience fear perturbation of spirit whereby men fling off from their Allegiance Servants are said to stand in the presence of their Lords 1 Reg. 10.8 Esth. 1.4 So that hasting out of their presence implies a declining and casting off of obedience Jon. 1.3 1 Reg. 12.16 This is one part of obedience here forbidden hastiness in taking offence discovering of choler and discontent flying away in passion either from the presence or from the Commands or from the anger of a King not remembring that Kings have many eyes can see at a great distance and long arms and can easily reach those that flye in discontent from them Obedience innocence calmness of spirit a meek and yielding disposition may secure and reconcile a man for a soft answer turneth away wrath when turbulency and unquietness will but plunge him into greater disfavour and danger Another and worser Errour is wilfully to persist in disobedience and to boyl up the former passion into habitual stubbornness Do not thou stand in an evil thing If thou have been transported with perturbation and gone out of the way cool and draw back betime do not harden thy self in thy defection but labour by forbearance and mildnesse to recover his favour again Prov. 15.1 25.15 30 32. To stand in a thing is to have a fixed and unmoved resolution upon it 1 Cor. 7.37 Ephes. 6.11 13 14. for he doth what soever pleaseth him This is not spoken to confirm or give allowance unto any revengefull and cruel Actions of Princes as if their power did serve to execute their own lusts but he sheweth besides the sinfulness of it how unsafe and how fruitless it is to resist those who have power to do what they please and who being injured and provoked can easily break in pieces those who rise up against them V. 4. Where the word of a King is there is power and who may say unto him What dost thou Think not that thou shalt be able to escape the wrath of a King for if he but speak the word he hath power enough to reach thee where ever thou goest Where ever the Command of a King comes it is accompanied with power enough to be avenged on any that provoke him He never wants instruments to execute his displeasure When Saul pronounced death upon the Priests there wanted not a Doeg to set upon them 1 Sam. 22.18 Dan. 5.19 and who may say unto him What dost thou This elsewhere spoken of God who worketh all things by the counsel of his own Will and doth whatsoever he pleaseth both in heaven and earth Job 9.12 But of Princes and Magistrates it cannot be absolutely and so fully spoken for being subject unto Errour and miscarriages they may with humility and wisdom be admonished 1 Sam. 14.45 46. But he speaketh here of the great power which they have against which the people dare not to mutter Prov. 30.31 and ought not without much reverence to contest withal Job 34.18 V. 5. Whoso keepeth the commandement shall know no evil This may be understood either of the Commands of God Piety and godly Wisdom will teach a man to walk so circumspectly as that he shall not provoke the wrath of the King to his own ruine or of Commandment of the King whereof he spake vers 2. he that observeth his commandement shall know no evil None of the danger before mentioned vers 3. shall live securely and quietly out of fear Rom. 13.3 4. 1 Tim. 2.2 and a wise mans heart discerneth both time and judgment This is a qualification of the precept a wise man will not for fear of danger or hope of advantage do all that is commanded him by a blind obedience but he considereth the season wherein and the manner how