Annotations on the book of Ecclesiastes

That God might manifest them] I saw that man being in power, did not, could not rightly consider his own frail condition, and therefore that God must manifest them, in his righteous judgement, or by his word unto themselves, and make them know their ⟨p. 116⟩own natural vileness, and that they are, as to outward respects, but as the beasts that perish, Psal. 49.20. as Psal. 82.6, 7. ye are Gods by office, but ye shall die like men; so here, men by reason, by power, by dignity, But ye shall die like beasts. Others thus, That they might clear, or purge God when he judgeth them, and shall make them see that they lived like beasts, Psal. 51.4. Others, that God indeed hath chosen and advanced them to dignity, but by what is seen, and doth outwardly appear of them, they are by their cruelty and injustice, no better then beasts; as Mic. 3.3. Zeph. 3.3.

That they themselves are Beasts] Heb. A Beast. Or that these are as a Beast to those, or as a beast to one another; the singular number is put collectively, they act the part of all kind of hurtful beasts one towards another: so Christ called Herod a fox, Luk. 13.32. and the hypocritical Jews, vipers. Luk. 3.7. See Psal. 22.12, 16. & 10. & 57.4. 2 Tim. 4.17. Ps. 80.13. Ezek. 22.27. Jer. 5.6. Psal. 68.30. Amos 4.1. Mat. 7.6. 2 Pet. 2.22. Ezek. 2.6.

Some render these words [Greek or Hebrew] by Secundum rationem humanam; and thence infer, that Solomon speaketh here according to the judgment of carnal and corrupt reason, and under a Prosopopoeia, doth deliver the judgment of Atheists and Epicures, ⟨p. 117⟩touching the mortality of the Soul, and the total parity of condition between men & beasts in regard of mortality, who thence allow themselves in all kinds of violence, oppression and luxury: and so they understand all that follows to the end of this Chapter, to be spoken as in the person of an Epicure and Atheist: The same events happen to man and beast, their end the same, their original and matter the same, their senses, breath, notions the same, their soul alike earthly, for who knows that mans goes upward more then a beasts, and therefore it is equal, that they should live sensually, without fear or care for the future, as beasts do.

Some render these words 〈non-Latin alphabet〉 by Secundum rationem humanam; and thence infer, that Solomon speaketh here according to the judgment of carnal and corrupt reason, and under a Prosopopoeia, doth deliver the judgment of Atheists and Epicures, ⟨p. 117⟩touching the mortality of the Soul, and the total parity of condition between men & beasts in regard of mortality, who thence allow themselves in all kinds of violence, oppression and luxury: and so they understand all that follows to the end of this Chapter, to be spoken as in the person of an Epicure and Atheist: The same events happen to man and beast, their end the same, their original and matter the same, their senses, breath, notions the same, their soul alike earthly, for who knows that mans goes upward more then a beasts, and therefore it is equal, that they should live sensually, without fear or care for the future, as beasts do.

V. 19. For that which befalleth the sons of men, befalleth beasts, even one thing befalleth them] For as for the Event of the sons of men, and for the Event of beasts, one Event is to them both, Psal. 49.10.

as the one dieth, so dieth the other] Or, as is the death of the one, so is the death of the other, Chap. 2.15, 16.

they have all one breath] They draw in and out the same air; by the same kind of vital organs, mans breath is in his nostrils, as the breath of beasts, Isa. 2.22. Job 27.3, 4. Gen. 2.7. He speaks not of the soul of man, but of Animal and vital breath, which is common to both, Ezek. 37.5.10. So we read of the common provisions which God makes in regard of this life, for beasts, birds, fishes, and men, and the common fate which attends them all, Psal. 104.11, 12, 14, 15, 21, 23, 27—30.

so that a man hath no preeminence above a beast] In outward respects, without piety to raise him above a mere corporal and sensual use of them: nay in many outward things beasts have the preeminence, some more strength, others more agility; some more ⟨p. 119⟩exquisite senses, others longer life, most more healthy, more hardy, able to work more, able to bear and endure more, then man.

so that a man hath no preheminence above a beast] In outward respects, without piety to raise him above a mere corporal and sensual use of them: nay in many outward things beasts have the preheminence, some more strength, others more agility; some more ⟨p. 119⟩exquisite senses, others longer life, most more healthy, more hardy, able to work more, able to bear and endure more, then man.

for all is vanity] All equally vain and mortal.

V. 20. All go into one place, all are of the dust, and all return to dust again] As they agree in one vital principle, so are they subject to one Law of mortality, their original, in regard of bodily constitution, the same, and by dissolution their condition in regard of bodies the same, Gen. 3.19. Job 34.15. Psal. 22.16. We must still remember, that he speaketh of mans mere natural condition, as he is under the Sun. Otherwise, in regard of mans future condition, his body is again to be raised, and brought to Judgement.

V. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast which goeth downward to the earth?] It is true indeed there is a future happiness belonging unto men who have immortal souls, which beasts have no right unto, nor are capable of; The soul of the one goes upward, Chap. 12.7. Luk. 18.22. Act. 7.59. whereas the souls of beasts perish. But no man can by sense discern the ascent of the one, or the descent of the other; and Solomon speaks not of mans ⟨p. 120⟩future celestial happiness in this Book, but of the vanity of all outward things, without true piety, to satisfy the heart of man while he is under the Sun. As for the other celestial happiness, it cannot be discerned by a natural disquisition, but is revealed in the word unto a few, 1 Cor. 2.9—11.

V. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast which goeth downward to the earth?] It is true indeed there is a future happiness belonging unto men who have immortal souls, which beasts have no right unto, nor are capable of; The soul of the one goes upward, Chap. 12.7. Luk. 18.22. Act. 7.59. whereas the souls of beasts perish. But no man can by sense discern the ascent of the one, or the descent of the other; and Solomon speaks not of mans ⟨p. 120⟩future celestial happiness in this Book, but of the vanity of all outward things, without true piety, to satisfie the heart of man while he is under the Sun. As for the other celestial happiness, it cannot be discerned by a natural disquisition, but is revealed in the word unto a few, 1 Cor. 2.9—11.

V. 22. Wherefore I perceive that there is nothing better, then that a man should rejoice in his own works] He repeats his former conclusion, Chap. 2.23. & 3.13. from these vanities, since there is so little difference in outward things between a man and a beast; therefore to remedy this vanity, he is in the fear of God, while he liveth, to enjoy with cheerfulness and contentment his own labours; for that only which he so doth enjoy, is his own portion: and not to trouble himself with thoughts or cares for the future, since being gone, he hath no more share in them, nor knowledge of them.

V. 22. Wherefore I perceive that there is nothing better, then that a man should rejoyce in his own works] He repeats his former conclusion, Chap. 2.23. & 3.13. from these vanities, since there is so little difference in outward things between a man and a beast; therefore to remedy this vanity, he is in the fear of God, while he liveth, to enjoy with cheerfulness and contentment his own labours; for that only which he so doth enjoy, is his own portion: and not to trouble himself with thoughts or cares for the future, since being gone, he hath no more share in them, nor knowledge of them.

for who shall bring him to see what shall be after him?] If he h•ard them up for others, and use them not himself, what good will he have of them when he is gone? Who can foretell him what use shall be made of them, what good shall be done with them; therefore let him take comfort of them himself before he die, Chap. 5.18.

CHAP. IV.

Having showed the vanity of oppression, and injustice in those who are in place of power and judgement, who carry themselves like beasts to their brethren, and must themselves die like beasts, un-desired, un-lamented. He showeth further in this Chapter divers other vanities, which are consequents upon oppression, and misgovernment; both in persons oppressed, whose life is a weariness to them, Verse 1, 2, 3. and in other men; who thereby are subject to be envied for their industry and prosperity, Verse 4. and thereupon some foolishly give over all employments, Verse 5, 6. Others scrape together what they can get, and live privately alone, out of the eye of the world, and from being observed, Verse 8. and thereupon he returneth to show the vanity even of the greatest power, when it thus oppresseth the people, Vers. 13, 14. yea, the most regular power, through the mutability of the affections of the people, Verse 15, 16.

HAving shewed the vanity of oppression, and injustice in those who are in place of power and judgement, who carry themselves like beasts to their brethren, and must themselves die like beasts, un-desired, un-lamented. He sheweth further in this Chapter divers other vanities, which are consequents upon oppression, and misgovernment; both in persons oppressed, whose life is a weariness to them, Verse 1, 2, 3. and in other men; who thereby are subject to be envied for their industry and prosperity, Verse 4. and thereupon some foolishly give over all imployments, Verse 5, 6. Others scrape together what they can get, and live privately alone, out of the eye of the world, and from being observed, Verse 8. and thereupon he returneth to shew the vanity even of the greatest power, when it thus oppresseth the people, Vers. 13, 14. yea, the most regular power, through the mutability of the affections of the people, Verse 15, 16.

Vers. 1. SO I returned, and considered all the oppressions, &c.] Returned and considered, (i. e.) considered again; the verb is put for the adverb, as is usual in Scripture, in verbs which signify repeating, or iterating of an action; as Gen. 25.1. Abraham added and took a wife, (i. e.) took another wife, or married again. Psal. 106.13. They made haste and forgot, (i. e.) They soon forgot: Hos. 9.9. They were profound, and corrupted themselves, (i. e.) They deeply corrupted themselves: So Isa. 64.4. Gen. 26.18. Rom. 10.20. Psal. 6.10. He had considered violence and injustice in the seat of judgement, before Chap. 3.16. and had showed the vanity of that, and yet notwithstanding that a good man should endeavour to rejoice in his labours. But when he looks on it again, he finds instead of rejoicing, nothing but the tears of oppressed men, without strength in themselves, without comfort from others, which must needs render their live• very grievous and irksome to them.

Vers. 1. SO I returned, and considered all the oppressions, &c.] Returned and considered, (i. e.) considered again; the verb is put for the adverb, as is usual in Scripture, in verbs which signifie repeating, or iterating of an action; as Gen. 25.1. Abraham added and took a wife, (i. e.) took another wife, or married again. Psal. 106.13. They made haste and forgat, (i. e.) They soon forgat: Hos. 9.9. They were profound, and corrupted themselves, (i. e.) They deeply corrupted themselves: So