Annotations on the book of Ecclesiastes

Secondly, By the vanity of wandering and endless desires; the wise, the foolish, the ⟨p. 185⟩rich, the poor have things present and necessary, so long as they live, they have enough to that use; and this is a real fruit, much better, then to let the heart wander and weary it self in endless desires, vers. 9.

Secondly, By the vanity of wandring and endlesse desires; the wise, the foolish, the ⟨p. 185⟩rich, the poor have things present and necessary, so long as they live, they have enough to that use; and this is a real fruit, much better, then to let the heart wander and weary it self in endless desires, vers. 9.

Thirdly, By the impossibility of mending a mans condition by these things, or of raising him above the state of mortality and infirmity. A man will be but a man how rich soever he be, and all his wealth will not guard him against the evils incident to humanity, vers. 10. He will be still never the better by such things, as do but increase vanity, vers. 11.

Fourthly, By the ignorance of man to make the best use of things, and to resolve himself, whether a great, or a moderate estate be better for him; especially considering the shortness of his life, and the ignorance of what will become of his Estate or Family after he is gone, vers. 12. Thus we may connex the two last Verses, with the Argument of those before: or rather we may take them for a general conclusion of all the precedent vanities, since so many things there are which increase vanity, what is man the better for them, vers. 11. For first, amongst them all, he can hardly know what is good for himself. 2. If he do, he can enjoy that good but a little while, his very life (the best outward ⟨p. 186⟩blessing he hath) is vain, and but a shadow 3. When his life is over, he shall be never the better for any thing which comes after him. 4. Neither can he please himself with the fore-sight of what shall be after him, because he cannot tell it to himself, neither can any man else declare it to him.

Fourthly, By the ignorance of man to make the best use of things, and to resolve himself, whether a great, or a moderate estate be better for him; especially considering the shortnesse of his life, and the ignorance of what will become of his Estate or Family after he is gone, vers. 12. Thus we may connex the two last Verses, with the Argument of those before: or rather we may take them for a general conclusion of all the precedent vanities, since so many things there are which increase vanity, what is man the better for them, vers. 11. For first, amongst them all, he can hardly know what is good for himself. 2. If he do, he can enjoy that good but a little while, his very life (the best outward ⟨p. 186⟩blessing he hath) is vain, and but a shadow 3. When his life is over, he shall be never the better for any thing which comes after him. 4. Neither can he please himself with the fore-sight of what shall be after him, because he cannot tell it to himself, neither can any man else declare it to him.

and it is common amongst men] Or much and great. Covetousness is both a great sin, and yet a very usual and frequent sin, that it is to be met with, in all parts of the habitable world, where ever the Sun riseth and setteth. The commonness of sin, doth not at all extenuate the greatness of it, but rather aggravate the same, Psal. 14.2.3. Jer. 5.1.5.

and it is common amongst men] Or much and great. Covetousness is both a great sin, and yet a very usual and frequent sin, that it is to be met with, in all parts of the habitable world, where ever the Sun riseth and setteth. The commonness of sin, doth not at all extenuate the greatnesse of it, but rather aggravate the same, Psal. 14.2.3. Jer. 5.1.5.

V. 2. A man to whom God hath given, &c.] There is a man, who hath all things that heart can desire, not only riches, but substance of all sorts, lands, moveables, with honour and great place, 2 Chron. 1.11, 12.

V. 2. A man to whom God hath given, &c.] There is a man, who hath all things that heart can desire, not onely riches, but substance of all sorts, lands, moveables, with honour and great place, 2 Chron. 1.11, 12.

so that he wanteth nothing for his soul of all that he desireth] He is not defective, or ⟨p. 187⟩destitute of any thing which his soul can wish for; his substance extends to all just and large desires; it cannot be exhausted or worn out, Deut. 8.9. Isa. 51.14. 1 Reg. 17.16. He speaketh not of the boundless desires of covetous men, which are never satisfied; but of the just desires, which a man of dignity and honour could have, in order to the decency of his estate, and to the quality of his place. He cannot rationally wish for any thing towards the satisfaction of his just desires, which his estate will not plentifully afford him, Psal. 73.7. Luk. 12.17, 18. Job 21.7—13. Psal. 17.14. All this a covetous wretch is said to have from God, not in a way of blessing, as if God did prosper and approve of his sordid, or sinful ways of gain; but in a way only of providence, his Sun shining on the just and unjust, Matth. 5.45.

so that he wanteth nothing for his soul of all that he desireth] He is not defective, or ⟨p. 187⟩destitute of any thing which his soul can wish for; his substance extends to all just and large desires; it cannot be exhausted or worn out, Deut. 8.9. Isa. 51.14. 1 Reg. 17.16. He speaketh not of the boundless desires of covetous men, which are never satisfied; but of the just desires, which a man of dignity and honour could have, in order to the decency of his estate, and to the quality of his place. He cannot rationally wish for any thing towards the satisfaction of his just desires, which his estate will not plentifully afford him,

yet God giveth him not power to eat thereof] Chap. 5.18, 19. To eat of them, importeth a moderate and prudent use of them, for necessity and delight, taking a mans own portion; this is a special curse and judgement of God, when a man hath not an heart to enjoy the blessings which God bestoweth on him: as the contrary is a blessing from God, Chap. 5.19.

yet God giveth him not power to eat thereof] Chap. 5.18, 19. To eat of them, importeth a moderate and prudent use of them, for necessity and delight, taking a mans own portion; this is a special curse and judgement of God, when a man hath not an heart to enjoy the blessi•gs which God bestoweth on him: as the contrary is a blessing from God, Chap. 5.19.

but a stranger eateth them] One that is ⟨p. 188⟩in no relation of nearness, blood, friendship to him: or an enemy, who spoileth and plundereth him of them. This is noted as a great affliction, Hos. 7.9. Deut. 28.33. Isa. 1.7. Lam. 5.2. Jer. 5.17. Here the Learned observe a difference, between a mans own use of his goods and a strangers; for he himself doth but eat of them; but a stranger eateth them. The former noteth care, moderation, providence: The later, cruelty and devouring, without pity without measure.

but a stranger eateth them] One that is ⟨p. 188⟩in no relation of neerness, blood, friendship to him: or an enemy, who spoileth and plundreth him of them. This is noted as a great affliction, Hos. 7.9. Deut. 28.33. Isa. 1.7. Lam. 5.2. Jer. 5.17. Here the Learned observe a difference, between a mans own use of his goods and a strangers; for he himself doth but eat of them; but a stranger eateth them. The former noteth care, moderation, providence: The later, cruelty and devouring, without pity without measure.

This is a vanity, and an evil disease] Not only a fruitless thing, but a very grievous trouble, when a man by sordid thoughts, baseness of spirit, unquiet and incessant cares, greedy desires, distrustful jealousies, anxious fears, thronging employments, keeps himself from taking any delight in his abundance, and pierceth himself through with divers sorrows, 1 Tim. 6.10.

This is a vanity, and an evil disease] Not onely a fruitlesse thing, but a very grievous trouble, when a man by sordid thoughts, baseness of spirit, unquiet and incessant cares, greedy desires, distrustful jealousies, anxious fears, thronging imployments, keeps himself from taking any delight in his abundance, and pierceth himself through with divers sorrows, 1 Tim. 6.10.

V. 3. If a man beget an hundred children] He spake before of one, who had none to succeed him in his estate, but a stranger; here, he shows the misery of a covetous person to be as great, though he have many children, and live many years. These be greater blessings in themselves, Psalm 127.3, 4.5. therefore children were called the glory of their Parents, Hos. 9.11. Job 5.25, 26. ⟨p. 189⟩Psal. 21.5. & 128.6. But covetousness takes away the comfort of them.

V. 3. If a man beget an hundred children] He spake before of one, who had none to succeed him in his estate, but a stranger; here, he shews the misery of a covetous person to be as great, though he have many children, and live many years. These be greater blessings in themselves, Psalm 127.3, 4.5. therefore children were called the glory of their Parents, Hos. 9.11. Job 5.25, 26. ⟨p. 189⟩Psal. 21.5. & 128.6. But covetousnesse takes away the comfort of them.

an hundred children] Very many,; a certain number for an uncertain; as 1 Cor. 14.19. Prov. 17.10. 1. Sam 18.7.

many years, so that the days of his years be many] He seemeth, speaking of long life, to correct himself, and call it rather many days, then many years: so Gen. 47.9.

many years, so that the dayes of his years be many] He seemeth, speaking of long life, to correct himself, and call it rather many dayes, then many years: so Gen. 47.9.

and his soul be not filled with good] Or, satisfied with good. Either in regard of his own insatiable desires, or of some curse of God, mixing bitterness therewith; as Chap. 5.10. Job 9.25. By his soul, is meant [Greek or Hebrew], his appetite and desires; as Gen. 34.8. 1. Sam. 20.4. Psal. 103.6. Others, understand this of the vanity of children and old age without riches, when a man is so poor, that he hath nothing to satisfy nature while he lives, and cannot leave enough to bury him when he is dead Which sense is touched at in the Contents of the Chapter, in our English Bibles.

and his soul be not filled with good] Or, satisfied with good. Either in regard of his own insatiable desires, or of some curse of God, mixing biternesse therewith; as Chap. 5.10. Job 9.25. By his soul, is meant 〈non-Latin alphabet〉, his appetite and desires; as Gen. 34.8. 1. Sam. 20.4. Psal. 103.6. Others, understand this of the vanity of children and old age without riches, when a man is so poor, that he hath nothing to satisfie nature while he lives, and cannot leave enough to bury him when he is dead Which sense is touched at in the Contents of the Chapter, in our English Bibles.

and also that he have no burial] Either through cruelty of murderers & spoilers, or through neglect of heirs and successors, who deny him an honourable interment. It is a part of humane misery to be without burial, Deut. 28.26. 1 Re•. 14.11, 13. 2 Reg. 9.37. Isai. 14 20. Jer. 8.2 & 16.4. & 22.19. 2 Chron. 21.19.

and also that he have no burial] Either through cruelty of mur•herers & spoylers, or through neglect of heirs and successors, who deny him an honourable interment. It is a part of humane misery to be without burial, Deut. 28.26. 1 Re•. 14.11, 13. 2 Reg. 9.37. Isai. 14 20. Jer. 8.2 & 16.4. & 22.19. 2 Chron. 21.19.

I say, that an untimely birth is better then he] In regard of outward respects, never to have felt good or evil, not to be born at all, or to be born and die at once, then to live long in misery, and then dye without love or honour from any. Hereby is noted the base condition of such a person, who is worse then an untimely birth, which hath not had the ordinary comfort of the meanest living creatures, to see the Sun, Job 3.10, 11, 12, 16. Psal. 58.8.