The words of the Preacher ] Some read it as a proper name , the words of Koheleth son of David , and so would have it to be one of the names of Solomon , as Jedidiah , 2 Sam. 12.25 . Lemuel , Prov. 31.1 . It is usually out of the Greek rendred Ecclesiastes , or the Preacher : as if Solomon had publickly delivered it to the Congregation , ( as we find sometimes Kings and extraordinary persons have spoken to the people in their Church assemblies , 1 Reg. 8.1.12 . ) But it seemeth chiefly to signifie Solomons repentance , and re-uniting himself to the congregation of Gods people , from whence by his idolatries and other apostasies he had departed : and so the sense is , The words of the soul , or person congregated or gathered unto the Church , or congregation of Saints , Ps. 89.6 . viz. of the son of David , King in Jerusalem . Some were not to be admitted into the congregation at all , Deut. 23.3 . Nehem. 13.1 . and others by idolatry and apostacy , did shut out themselves from the assemblies of the Saints , by joyning themselves to other gods . Now here Solomon doth by solemn and serious repentance return into the bosome of that congregation , from which by his idolatry he had departed , and turned his heart from the Lord God of Israel , 1 King . 11.9 . And doth therein , and thereunto declare the vanity of all other waies , save only the fear and worship of the Lord , unto true happiness . And herein he imitateth his father David , whose name is haply here for that cause mentioned , that as David being converted did publish his repentance unto the Church , in that solemn penitential Psalm , Psal. 51. So his son , having fallen from his integrity , did take the same course to give glory to God in the great congregation , Psal. 40.10 . and to make known his repentance to all the Church , that thereby he might glorifie God , and strengthen his brethren . Whence he frequently in this book giveth himself this title , as of a penitent convert , Chap. 1.12 . & 7.29 . & 12.8 , 9 , 10. The word is a Participle or Adjective of the feminine gender , yet joyned here to a verb masculine , as elsewhere to a verb feminine , Chap. 7.27 . There , because of the grammatical congruity , Here , with relation to the person thereby signified . They use to supply the sense with the word nephesh , soul , which is mentioned presently after it , Chap. 7.27 , 28. and so that word is elsewhere supplyed , 2 Sam. 13.29 . so where it is said , Gen. 49.6 . My glory be not thou united unto their assembly ; the Noun is masculine , the verb feminine , to signifie that by glory , the same was to be understood in that clause , which was expressed by the feminine Noun , the soul , in the former clause : and so glory seems elsewhere to signifie the soul of a man , Ps. 30.12 . If it be inquired what may be the cause why Solomon doth not prefix his proper name to this Book , as to the other two of the Proverbs and Canticles : Though it be not necessary to be curious in questions of this nature , yet this may be inoffensively conjectured ; 1. That he seems hereby to intimate , That by his former sins he had as it were forfeited his name of Peace , and so we find that by reason of those his sins , God stirred up adversaries against him , 1 King . 11.14 , 23. 2. To note his sincerity , who now chose to be known rather by the name of a penitent convert , than of a peaceable Prince , as if he who had troubled Israel by his sins , did no longer deserve his name of peace , as the prodigal said to his father , I am no more worthy to be called thy son . So in Scripture , men have taken new names suitable to a new condition , Gen. 52.28 . Ruth . 1.20 . Mar. 3.16 , 17. Nehem. 9.7 . The other additions likewise to his name of penitence may seem to be looked on by him as aggravations of his sins . 1. That he was the son of David , a godly father , who had given him such holy education , who had provided him materials to build Gods house , and greatly encouraged him to advance the worship of the Lord , who had been an example to him to take heed of falling into gross sins , that the son of such a father should fall so souly . 2. That he was a King on his fathers throne , and that not by right of inheritance , but by special designation from the Lord , who had singled him out above his brethren , and had appeared unto him twice , & gave him wisdome and princely endowments for so great a place , that he should defile the throne whereunto he had been so graciously advanced , and from thence give to all the people so sad an example of sensuality and apostacy . 3. That he was a King in Jerusalem , an holy City , where was Gods throne as well as the thrones of the house of David , that he should defile the Lords land , and his dwelling place : These were considerations worthy for such a penitent to have his eyes on , for his greater humiliation . Thereby teaching us , 1. That the sins of the child are greatly aggravated by the godliness of the parent , Jer. 22.15 , 16 , 17. 2. That the sins of the child are greatly aggravated by the falls and miscarriages of the parent , Dan. 5.18 — 23. 3. That sins are greatly aggravated by the dignities and priviledges of those that commit them , 2 Sam. 12.7 , 8 , 9. Deut. 32.12 — 19. Amos 2.9 — 13.3.2 . 4. That the greater the person is that sinneth , whereby the scandal to the Church is likewise the greater , the more solemn ought his repentance to be , Numb. 12.14 , 15 , 16. 2 Chron. 33.12 , 13 , 15 , 16 , 18 , 19. 5. That the power of grace is exceeding great , which can subdue the hearts of the greatest men unto the heaviest yoke of publick and solemn repentance , 2 Cor. 10.4 , 5 , 6. And further , from the description of the person , and his writi●g of this book , we may observe , 1. That eminency of wisdome without the continued assistance of grace , cannot keep a man from gross and foul lapses . Never a wiser man than Solomon , and never any Saint fell into more foolish lusts . God is pleased sometimes to suffer men to fall into such sins , the contrary graces whereunto they had most eminently been adorned withal . As David , a most spiritual man , into fleshly l●st ; Lot , whose righteous soul had been vexed at the filthy conversation of the Sodomites , into another sort of unnatural impurity by incest of his daughters : Job , into impatience ; Moses , the meekest man alive , into great passion of mind , Numb. 20.10 . Peter , the boldest Disciple , into base fear and cowardise of spirit in denying his Master . 2. That height of honour , and abundance of wealth , are sore snares and temptations , even to the wisest and most excellent men , Mark 10.23 , 25. 1 Tim. 6.9 . Isa. 39.1 , 2. 3. That repentance sets a man most against that evil by which he had most dishonoured God , and been foiled under temptation . Abundance of knowledge and treasures drew Solomons heart too far from the Lord , and being converted , he sets himself most to discern the emptiness and vanity of them . So Zacheus , Luke 19.8 . And Mary Magdalen , Luke 7.37 , 38. 4. That the Lord maketh the falls of his servants very beneficial unto his Church ; Davids fall was an occasion of his penning some excellent Psalms , and Solomons of writing this excellent book , setting forth the vanity of those worldly things , whereby even wise men are many times drawn away from God . 5. That the Saints , after some great offence given by their falls to the Church , make it their business , upon their repentance , to do some more notable and eminent service to the Church : as Peter who had been most fearful in denying Christ , was after most forward in preaching him , and most bold in the profession of him , Act. 1.15 . & 2.14 . & 3.12 . & 4.8 . & 5.29 .

V. 2. Vanity of vanities , saith the Preacher , vanity of vanities , All is vanity . ] The scope of the wise man is , to direct us in the right way to true happiness . And this he doth , first negatively , assuring us that it is not to be found in any thing under the sun . Secondly , affirmatively , that it is to be found only in God and his service . For the former , this is the last issue and result of all that curious inquiry which Solomon made into the utmost excellencies of creatures here below . He was furnished above all other men with all variety of requisites for such a work , set himself critically about it , to dissect as it were , and take a thorow view of the creature , and having so done , this is the upshot , that All is nothing but very vanity . And this he doth in a vehement and pathetical manner , that it may be the more observed . He doth not say , All is vain ; but in the abstract , ( which is much more emphatical ) All is vanity : Not vanity only , but vanity of vanities , that is , extreme vanity . The Genetive case of the Noun , according to the use of that tongue , supplying an Adjective of the superlative degree , Gen. 9.25 . Cant. 1.1 . Hos. 10.15 . 1 Tim. 6.15 . And this proposition he doubleth and repeateth again ; thereby intimating , 1. The unquestionable certainty of it , Gen. 40.32 . Isa. 8.9 ▪ 2. The great consequence of it , as being a truth necessary to be inculcated , that it might make the deeper impression on the heart , Ezek. 21.27 . Psal. 62.11 . Rev. 18.2 . 3. The na●ural unaptness which is in us to give credit to it , or to take notice of it , except it be thus inculcated upon us , Jer. 22.29 . 4. The earnest affection of the wise man in pressing this necessary truth , with which he himself in his repentance was so deeply affected . Repetitions argue vehemency of affections , and earnest contending for the things so repeated , Ezek. 16.6 . Luk. 23.21 . Gal. 1.8 , 9. Psal. 93.3 .

And because it might be thought to be true only of some things , and that some other things which Solomon had not looked so narrowly into , might haply have more excellency in them , therefore he addeth , to prevent this objection , that All is vanity . All , not simply , but with limitation to the subject matter of which he treateth in this Book ; Every thing severally , all things joyntly . Not any one thing alone , not all things collectively and together are able to satisfie the soul , and to make it happy . It is true , the works of God are all good and excellent , sought out of all those that have pleasure in them . But good in their kind and order ; of excellent use to set forth the glory , power , wisdome and goodness of God , and of necessary service for the use of man . 1 Tim. 4.4 , 5. Yet withal vain in other respects ; 1. Comparatively vain , when put in the ballance with God , and heavenly things , Job 15.15 . Isa. 40.15 , 16 , 17. 2. Vain by that superinduced vanity , whereunto they are subjected by the sin of man , Rom. 8.20 . 3. Vain in order unto happiness , the full possession , the most vigorous fruition of them , cannot bring real satisfaction to the soul of a man ; Man himself , the noblest of them all , and that at his best estate , being altogether vanity , Psal. 39.5 , 6 , 11. Psal. 62.9 . & 144.3 , 4. They are vain . 1. In regard of their unprofitableness unto such an use , Jer. 16.19 . 2. In regard of their falseness and deceitfulness to those who lean upon them , Job 15 — 20. Ps. 31.7 . & 62.10 . Jon. 2.8 . 3. In regard of their instability and impermanency , as being under the bondage of corruption , Rom. 8.20 . 1 Cor. 7.30 , 31. Ps. 39.11 . 2 Cor. 4.18 . And in all these respects useless unto happiness ; for that which makes a man happy , must bear a thorow proportion to all the wants , desires and capacities of the soul , and must withal be of an equal duration and continuance therewith ; neither of which is to be found in any worldly thing .

saith the Preacher ] Both by inspiration , as a Pen-man of the holy Ghost : and by experience , as one who had learned it dearly , and to his cost . He sets his name as in the inscription to the whole book , so here , a second time to this , which is the sum of the whole book , confidently owning the truth thereof ; as sometimes the Apostle addeth his name emphatically , to set on what he affirmeth or desireth , 2 Cor. 10.1 . Gal. 5.2 . Philem. ver. 9 , 19. So 1 Pet. 5.1 . 1 Joh. 1.1 , 3. They who speak to the Church , should do it experimentally , and from demonstration of the truth to their own hearts , that they may be confidently able to own , and to avow what they say .

V. 3. What profit hath a man of all his labour which he taketh under the sun ? ] Or , what remaineth and abideth with a man of all his labour ? What is added to him , or what more hath he by it ?

of all his labour ] The word imports toylsome and troublesome labour , and so rendred by the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

under the sun ] This may relate to either passage of the verse , either , what remaineth to a man under the Sun ; that is , nothing under the Sun will tarry or abide with him . Or , of all the labour which he hath laboured under the Sun ; or in relation to worldly matters here below . There is a conversation and a labour in order to things above the Sun , which will remain with a man , and profit him , Phil. 3.20 . Col. 3.1 , 2. Joh. 6.27 . But labour in earthly things will not do so . We are said to labour under the Sun , because earthly labour is done by the light of the Sun , Psal. 104.22 , 23. Joh. 9.4 . and because by that light we are more comforted in the fruition of them , as Eccles. 11.7 . and because the benefit we expect from our labours , is wrought instrumentally by the warmth and influence of the Sun , Deut. 33 , 14. Here then the wise man proveth his general proposition . Whatsoever is unprofitable and perishing , is very vanity : All things under the Sun , about which the anxious and toylsome labour of man is conversant , are unprofitable and perishing , for nothing of them will remain unto him , or abide with him . Therefore they are all vain . And this he propoundeth by way of interrogation , which makes the negative more unquestionable , as appealing to the conscience of every man , and challenging any man to disprove it . The Scripture usually denies more emphatically by way of interrogation ; as Gen. 30.2 . 2 Sam. 7.5 . compared with 1 Chron. 17.4 . Matth. 16.26 . Zech. 1.5 . And he further insisteth on this point as certain and necessary , Chap. 2.11 . & 3.9 . & 5.15 . The Sum is this ; 1. Whatever fruit we have from worldly things , we get it with very hard and toylsome labour , either of the mind or body , Gen. 3.17 , 19. Job 5.7 . 2. However that labour be useful and subservient to our temporal condition , yet it is wholly unprofitable in order unto happiness . 3. The foundation of this unprofitableness , is ; 1. It doth not cause a man to excel ; it adds nothing of real worth unto him at all , Jam. 2.1 — 6. Eccl. 9.14 , 16. Ps. 49.12 , 13 , 20. 2. It doth not abide with him ; all the comfort it brings , is dying comfort ; it stops at the grave , and goes no further . Now nothing is profitable to a man which he cannot transport beyond the grave ; which he doth not carry with him into another world , Job . 1.21 . & 21.21 . Psal. 49.14 , 17. Jo● 6.27 . 1 Tim. 6.7 . Those works are ben●●icial which follow a man , Rev. 14.13 . therefore we must lay out our labour upon a life that abides and abounds , Joh. 10.10 . Isa. 55.2 . and not labour in the fire , and for every vanity , Hab. 2.13 . Luk. 12.6 . Matth. 24.38 , 39.

V. 4. One generation goeth , and another generation cometh , but the earth abideth for ever ] By Generation is meant the time wherein a Body of men do live and continue together , so we read of this or that Generation , Luk. 21.32 . Heb. 3.10 . the second , third , tenth generation or ages of men yet to come , Deut. 23.2 , 3 , 8. A mans own generation , or ages of men yet to come , Deut. 23.2 , 3 , 8. A mans own generation , or the age wherein he liveth , Acts 12.36 . There is a constant succession of men to one another , a fixed time , as the daies of an hireling , Job 7.1 . — 10. & 14.14 . The inward principles of change and mortality are alwaies working , and life is like a shepherds tent , which doth not continue in one place or stay , Isa. 68.12 .

But the earth abideth or standeth for ever ] Continueth much longer than the men that are upon it ; for ever , noteth often a long time , so long as the present course and order of nature is to continue , Ps. 119.90 . so long as such or such an administration lasteth , Gen. 9.12 . 1 Sam. 2.30 . 1 Sam. 13.13 . otherwise we know the earth is to be changed , and in some sense at the least to pass away , as now the inhabitants thereof do , Matth. 24.35 . Psal. 102.25 , 27. There seems to be a double sense in the words , both Consonant to the present argument . 1. That man cannot be happy by any thing which is here below , in regard of his transitory condition , fathers going , and children succeeding ; a mans labour haply may enrich him , or bring him to honour , but it cannot lengthen out his daies beyond one generation , and then he and all his acquirements must part , and in this respect , the earth on which he treads , is in a condition better than himself , for it abideth to the end . 2. Man seeking happiness from the earth and earthly things , must needs be disappointed of his expectation , because he passeth away , and the earth staies behind him . If he could carry the earth along with him , he might haply promise himself his wonted contentments , but the earth abides where it was , when he goeth from it , and can enjoy it no more , Job . 7.10 . Ps. 49.17 . Here then we may observe . First , a determinate time prefixed to the life , states , honours , offices of men , at uttermost they are but for one generation , wherein every man hath his service to do , his warfare to ●ccomplish , his race to run , Job 7.1 . & 14.5 . 1 Cor. 9.24 . Phil. 3.14 . 2 Tim. 4.7 . Act. 13.36 . Secondly , the providence of God in continuing the several succeeding ●ges of men , that he may still have a seed ●o serve him , that one generation may declare ●is works to another . That the admirable ●ontexture of the works of providence , ●arried along by pieces , through various successions of men , may at last most gloriously set forth his wisdome , justice and goodness , Psal. 22.30 , 31. and 102.18 . Isa. 38.19 . Eccles. 8.17 . Thirdly , a mans labour un●er the sun , is for himself and his posterity : his labour about heavenly things will abide with , and benefit himself for ever . Fourthly , so long as the generations of men continue , so long doth the Lord by his decree continue the earth for their supportance and salvation , because he hath given it to the children of men , Deut , 32.8 ▪ and when the generations of men are ended , it shall then appear that the whol● Creation was subject to vanity , and 〈◊〉 the bondage of corruption , Rom. 8.20 . 2 Pe● 3.5 , 7.

V. 5. The sun also ariseth , and th● sun goeth down , and hasteth to the pla●● where he arose ] Or , panteth towards th● place . A metaphor from one who run earnestly to some mark , or presseth fo●●ward with strong desire to something would attain , Psal. 119.131 . Job 7. ●● A like expression , Psal. 19.6 , 7. an● 104.19 . whereby is signified an unwe●●ried , yet constant and regular motio● founded in a Covenant or ordinance Heaven , Jer. 31.35 , 36 , and 33 . 2● Job 38.33 . from which without a sp●●cial and extraordinary restraint from 〈◊〉 ( as Josh. 10.12 . Isa. 38.8 . Job 9.7 ▪ it never varieth . Having thus affirmed all things under the sun that they are 〈◊〉 he here beginneth with the sun it 〈◊〉 which doth as it were weary it self out of breath with continual motion . 1. If it did bring happiness to a man in its rising , it would remove it again in its setting . 2. Though the earth abideth for ever , and the sun moveth regularly over it with its warmth , and the winds blow on it to refresh the fruits thereof , Cant. 4.16 . and the waters pass through it to make it fruitful , Gen. 2.10 , 11. yet all this can benefit a man only in his own generation , but cannot convey any durable happiness unto him . 3. The earth abides alwaies alike , the sun moves , the windes blow , the rivers run after one constant manner in one age as in another . If they have never yet made any hap●y , they never will , because they do minister but the same comforts again . 4. Mortality and mutability here is as natural to ●an , as standing to the earth , the motions ●f the sun , the circuits of the windes , the ●owing of the Rivers : so that it is as im●ossible for him to be happy by creatures ●n earth , as it is to alter the covenant of day 〈◊〉 night : or to stop the regular and inva●●able courses of the Heavens . 5. The sun 〈◊〉 his course , observes his times of rising 〈◊〉 setting , and though he set , he riseth in 〈◊〉 glory again , but when man goes , he ●●turns hither no more , Job 14.7 , 12. 6. Observe the constant and steady obedience of other creatures to that law of working , which was primitively implanted in them , they act as it were knowingly , Psal. 104.19 . willingly , Rom. 8.20 . vigorously with joy and strength , Psal. 19.5 . and thereby shame those who have indeed a principle of light and reason , but act not in conformity unto them .

V. 6. The winde goeth towards the South and turneth about unto the North , &c. As the sun , so the windes have their courses , whereby is noted the uncertainty of outward things , if they please in their coming they must disquiet in their departing , where●as the matter of happiness must be ever pre●sent and permanent . Here we may also not the wise providence of God in the circui● of the windes and other sublunary creature which he bringeth out of his treasure , 〈◊〉 directeth as it pleaseth him for the uses 〈◊〉 men , one while making them helpful to 〈◊〉 part of the earth , and another while to an●●ther , Psal. 135.7 . Job 37.7 . & 38.2 Jer. 10.13 . Deut. 28.12 . Psal. 78.2 Gen. 8.1 . Exod. 8.1 . & 14.21 . He see●●eth likewise to have respect to those wind● which in some parts of the world , have a 〈◊〉 regular and uniform motion , in 〈◊〉 moneths of the year , blowing constan● out of one quarter , and in others , out of another . The words [ going , circuiting , whirling about , returning ] are used to shew the restless and unquiet nature of these things , their busie and speedy motion , as if they were ever out of their place ; all which shew how full of vanity they are , and represent the disquiet agitations of the mind of man , till it fix upon him that is immutable .

V. 7. All rivers run into the sea , yet the sea is not full : unto the place from whence the rivers come , thither they return again . ] Though rivers hastily run into the sea , as into their cistern , yet the sea is not filled , so as to swell above the earth , or overflow the bounds within which God hath decreed it to stay , Job 38.8 . — 11. Psal. 104.8 , 9. Jer. 15.22 . The reason whereof is , because there is 〈◊〉 perpetual and proportionable return , as fast 〈◊〉 by some channels waters go from their ●ountains to the sea , by others they return from the sea into the earth again . Thus , which ●ay ever we cast our eyes , we every where meet with evidences of inconstancy and mutability here below , as testimonies of that ●anity which all things under the sun are sub●ect unto . 1. By the continual motions of these ●retures , he seemeth to describe the restlesnes of the mind of man , in enquiring after good . 2. The dis-satisfaction which it every where meeteth withall , finding no reason to rest or stay there , whither it had formerly hasted with greatest speed . As all rivers cannot fill the sea , so all creatures cannot fill the heart of man . It moves every way , forward and backward , to the South and to the North , from one content unto another for full satisfaction , but can find none , Psal. 39.6 . & 74.11 , 19. Prov. 19.21 . Luk. 10.41 .

V. 8. All things are full of labour , man cannot utter it : The eye is not satisfied with seeing , nor the ear filled with hearing ] All things , to wit , all these and the like things . This is a close of the former argument . Having shewed the unquiet motion of the sun ▪ windes , rivers , he here concludeth his Induction of particulars , with a general assertion , that as it was in them , so it is in all things else , no man is able with words to ru● over all particulars , but as it is in some , so is 〈◊〉 in the rest which cannot be numbred . They are said to be ful of labour or wearines , because they weary out man in his studies and endeavours about them , Gen. 3.17 , 19. Psal. 127 2. Here is also another argument provi●● the main proposition , whatever things bring toylsome labour and weariness with them cannot make a man happy , but are altogethe●●ai● as to such a purpose : But all things un●der the Sun do bring unto him that is conversant about them toylsome labour and weariness , therefore they cannot make men happy . This toyl and weariness doth not onely appear in grievous and unpleasing labour , whereunto men are against their wills compelled , Job . 5.7 . Lam. 5.5 . Jer. 20.18 . nor onely in those labours which the Lord is pleased to blast and frustrate of an expected end , when men labour as it were in the fire , and reap no fruit of all their pains , Habak. 2.13 . Hag. 1.6 . Levit. 26.20 . Isa. 17.11 . & 55.2 . Eccles. 5.16 . Luk. 5.5 . But it is also true of those labours which a man sets about with greatest delight and willingness , they also have weariness and satiety attending on them ; the very honey-comb bringing a loathing with it , Prov. 27.7 . And this general he proveth by a double instance . The eye is not satisfied with seeing , nor the ear with hearing ] and accordingly , it is in all other numberless particulars . A man may cloy and tire out these faculties , before he can at all satisfie them . He seemeth to instance in these rather then others , 1. Because the exercise of them is easiest , and least labour is spent in the using of them ; there is not much force or stress put forth in seeing an amiable and beautifull object , or in hearing some excellent musick . 2 Because they are the most curious and inquisitive senses . 3. Because their delights are sweetest : as being senses which are nearest cognation unto reason , and are principal instruments and handmaids to the soul in her noblest operations . Now if the most spiritual , unwearied , rational senses cannot be satisfied , but that they are pricked with further desires of new objects to delight them , Acts 17.21 . or satiated and glutted with the excess of what did delight them before ; how much more is this true in those other faculties , where there is more labour in pursuing their objects , and more loathing in fruition of them , Prov. 27.20 . And this is such labour and weariness as no man can utter it ; no man can express how many wayes any one faculty may be wearied out , nor recount all those objects , which when they minister some delight , do yet leave no satisfaction behind them . As the happiness which we expect in God , cannot be uttered , 1 Cor. 2.9 . 2 Cor. 12.4 . so the labour and weariness which the mind contracteth by excessive search into the creatures , cannot be uttered neither .

V. 9 , 10 , 11. The thing that hath been , it is that which shall be ; and that which is done , is that which shall be done : and there is no new ●hing under the Sun , &c. ] The substance of these verses is this , If no man hath ever hitherto been able to find out happiness in the creature , let no man think now or hereafter to do it , since there is no new thing out of which it may be extracted . All natural causes and effects continue as they were at the beginning , Gen. 8.22 . Jer. 31.35 , 36. and all humane and voluntary actions , counsels and studies , having the same principles of reason to produce them , and the same objects to draw them out , are in substance the same now as heretofore . And though some discoveries of new things have been made , as the Mariners Card , the Art of Printing , Gun-powder , &c. of which learned men have written , yet from defective and insufficient principles of happiness , such as all natural things are , no thing , though new , can be sufficient unto such an End , since the particulars cannot afford that which the general hath not comprized within it . As face answereth to face in water , so the courses of natural causes and effects , and the hearts desires , counsels of the men in one age , do answer unto those of another , Matth. 24.38 , 39. Prov. 27.19 .