Annotations on the book of Ecclesiastes

and it is known that it is man] Be his ••alth or honours what they will, yet a frail, ••rtal, mutable, earthly creature he is still, •he was before. And though men have […] so dementated with worldly greatness, […] take Divine honour to themselves, and ⟨p. 198⟩to think themselves lawless, and exempted from the bonds of other men, yet it is known and visible, that they remain men still, and so God will at last make them known to themselves, Psal. 9.20. Ezek. 28.6, 9. Isa. 2.22. & 31.3.

and it is known that it is man] Be his ••alth or honours what they will, yet a frail, ••rtal, mutable, earthly creature he is still, •he was before. And though men have 〈…〉 so dementated with worldly greatness, 〈…〉 take Divine honour to themselves, and ⟨p. 198⟩to think themselves lawless, and exempted from the bonds of other men, yet it is known and visible, that they remain men still, and so God will at last make them known to themselves, Psal. 9.20. Ezek. 28.6, 9. Isa. 2.22. & 31.3.

Neither may he contend with him that is mightier then he] He cannot implead God, nor enter an action or suit in Judgement with him, he cannot call him to an account, or judge him; he may not think by contending with God, to alter or break through the order of his providence or decrees, Isa. 45.9. Job 9.2, 3, 12. Jer. 50.44. Job. 4.17. Rom. 9.20. Ps. 51.4. 1 Cor. 10.22. Ezek. 22.14. Ps. 33.10, 11. Job. 34.23.

V. 11. Seeing there be many things which increase vanity, what is man the better? This is commonly understood as a furth•• argument against insatiable desires of wealth because where there are many of them, the• increase doth but increase vanity, that is […] usual concomitant of great abundance, mor• cares, more distractions, more fears, mor• troubles and employments come along wit• them, and yet man is not a whit bette• then he was before, he was fed, and cloathe• then, and he is no more now. Can he carry any of them with him? can he find […] any more excellency in them? will the•• ⟨p. 199⟩any real advantage remain unto him more then his own portion, and comfortable accommodations by them? But I rather conceive these words to be a solemn conclusion of all the former discoveries of vanity in the creatures, and repetition of what he gave summarily before, Chap. 1.3. It was there laid down as the Proposition which he undertook to demonstrate, and having demonstrated it, it is here in the close of the whole discourse resumed again, and the whole drawn together in one brief recapitulation, seeing there are thus many things, wisdom, folly, pleasures, honours, crowns, riches, that increase vanity, what is man the better in regard of solid happiness and contentment for any, or for all of them?

V. 11. Seeing there be many things which increase vanity, what is man the better? This is commonly understood as a furth•• argument against insatiable desires of wealth because where there are many of them, the• increase doth but increase vanity, that is 〈…〉 usual concomitant of great abundance, mor• cares, more distractions, more fears, mor• troubles and imployments come along wit• them, and yet man is not a whit bette then he was before, he was fed, and cloathe then, and he is no more now. Can he carry any of them with him? can he find any more excellency in them? will the

All the days of his vain life which he spendeth as a shadow] If he do by chance, rather then by election, happen upon that way and course which was best for him, yet his very life, the best of all outward blessings, is it self but a very vanity and shadow. It is but a very little while before he must part with it, and all those comforts which rendered it peaceable and cheerful to him. A very elegant description of the shortness of mans life, All the number of the days of the life of his vanity, which he spendeth as a shadow: 1. He calleth them days, not years. 2. Days that may be numbered, which likewise intimateth fewness of them, as Job. 16.22. Isa. 10.19. Psal. 105.12. Num. 9.20. 3. A life of vanity; a very vain life. The substantive for the adjective; as Psal. 31.3. ⟨p. 201⟩& 68.31. Psal. 140.12. Rom. 7.24. Ephes. 4.24. Phil. 3.21. 4. A life spent like a shadow, that hath little of substance while it lasts, and doth presently vanish away, Ps. 39.6. & 144.4. Job. 14.2. Jam. 4.14. Job. 8.9

for who can tell a man what shall be after him under the Sun.] As a man can have little satisfaction by outward good things here in his own sight and life-time, so can he promise himself as little in name or family, when he is gone, because he can by no means foresee or foreknow future and contingent events, Chap. 2.18, 19.

CHAP. VII.

The Wise man having set forth many vanities of this life; and the great disappointment which men meet with, who seek for happiness and satisfaction from them, and thereupon the vexation which naturally ariseth from such a disappointment: and having interwoven some general remedies against these vanities, namely, the fear and worship of God, and the cheerful enjoyment of outward blessings: He here proceedeth to many other particular means of healing the vanities of this Life, and procuring tranquillity and peace to the mind of man ⟨p. 202⟩in the midst of them. Such are, 1. A good name, ve. 1. 2. A composed preparedness of mind to entertain death, the chiefest outward evil, and consequently to bear any any other sorrow, verse 2, 3, 6. 3. Moderation and patience of spirit to bear with present evils, and to digest injuries, expecting the end and issue which God will give, vers. 7—10. 4. Wisdom to defend a mans self against the vanity of Riches, vers. 11, 12. 5. Acquiescence in the Government of all things by the wise providence of God, vers. 13, 15. 6. Contentation of heart in all estates, as well adversity as prosperity, considering Gods wise and just tempering of them together for our good, vers. 14. 7. Prudent and pious moderation of our behaviour, so as that we may not by rash zeal, or inordinate walking, expose our selves to danger and trouble, vers. 16, 17. 8. Resolution and constancy in the fear of God, vers. 18. 9. Wisdom of meekness, charity, and patience towards such as offend, considering the general frailty of humane nature, and the experience and sense of our own weakness, vers. 19—22. 10. Contentment with such a measure of wisdom as is in this life attainable, and not to busy and disquiet our thoughts with things which are above us, vers. 23, 24. Now as before in ⟨p. 203⟩the handling of humane vanities he did occasionally intermix some Remedies thereof: so here in handling the remedies of it, and the means to obtain tranquillity of mind, he doth here and there intermix some other vanities, which are great occasions of vexation and unquietness to the heart of man: one principal one, whereof he had had very sad experience, he doth here subjoin, namely, the bitterness of an ensnaring woman, vers. 25—29.

THe Wise man having set forth many vanities of this life; and the great disappointment which men meet with, who seek for happiness and satisfaction from them, and thereupon the vexation which naturally ariseth from such a disappointment: and having interwoven some general remedies against these vanities, namely, the fear and worship of God, and the cheerfull enjoyment of outward blessings: He here proceedeth to many other particular means of healing the vanities of this Life, and procuring tranquillity and peace to the mind of man

Vers. 1. A Good name is better then precious ointment] Or, A name is good before good ointment. A name, for, a good name, as, a wife, for, a good wife, Prov. 18.22. By a good name, understand that which hath its foundation in an innocent, unblameable and profitable life, when a man hath reverence in the conscience of others, 2 Cor. 4.2. for the name of the wicked will rot, Prov. 10.7. So to be a man of name, is meant an eminent person, renowned in his generation, Gen. 6.4. 1 Chron. 5.24. and names of men, Rev. 11.3. & 3.4. may seem to note special persons of honour and renown.

Vers. 1. A Good name is better then pretious oyntment] Or, A name is good before good oyntment. A name, for, a good name, as, a wife, for, a good wife, Prov. 18.22. By a good name, understand that which hath its foundation in an innocent, unblameable and profitable life, when a man hath reverence in the conscience of others, 2 Cor. 4.2. for the name of the wicked will rot, Prov. 10.7. So to be a man of name, is meant an eminent person, renowned in his generation, Gen. 6.4. 1 Chron. 5.24. and names of men, Rev. 11.3. & 3.4. may seem to note special persons of honour and renown.

better then sweet ointment] So the name of Christ which signifieth his gracious doctrine, Act. 9.15. is compared unto sweet ⟨p. 204⟩ointment, Cant. 1.3. called the sweet savour of Christ, 2 Cor. 2.14, 15. Precious Aromatical ointments were things▪ greatly in use and esteem amongst the Israelites, and a special part of their treasures: appointed by God to anoint the holy vessels of the Tabernacle, Exod. 30.22—33▪ used in the consecration of persons to offices of honour and eminency, Exod. 28.41. 1 Sam. 16.13. Psal. 89.20. called therefore the oil of gladness, Heb. 1.9. Isa. 61.3. used likewise in Feasts, great entertainments and expressions of joy, Amos 6.6. Esther 2.12. Psal. 23.5. Luk. 7.46. Reckoned amongst the special blessings of God, and treasures of that people, Psal. 92.10. Job. 29.6.

and the day of death, then the day of ones birth] Some understand here a note of similitude to join the two clauses together, As a good name is better then sweet ointment, so is the day of death then the day of Birth. Others repeat the former clause in the later, unto such a man who hath a good name, better is the day of death, then of birth. And the clauses seem to have Cognation with one ⟨p. 205⟩another: for the day of Birth is a time of festivity and rejoicing, and accordingly used to be celebrated, Gen. 40.20. Mar. 6.21, 22. in which kind of solemnities, they used to anoint themselves with sweet ointments: as on the other side, in days of sorrow, they abstained from them, 2 Sam. 14.2. Dan. 10.23. On the other side, The day of Death removes a man wholly out of this world, and leaves nothing of him behind, but only his Name and Memory, which the Lord threateneth wicked men to blot out, and cause it to rot, Deut. 29.20. & 32.26. Prov, 10.7. Job 18.17. But the name of good men remains behind them, as the sweet savour of a precious perfume, when the substance of the perfume it self is consumed with the fire: or as spices when they are broken and dissolved, leave an excellent scent behind them. And so the meaning is, That although the day of birth be a day of feasting and joy, and the day of death a day of sorrow and mourning, yet unto a good man this is much better then the other, and the memorial which he leaves behind him, is much sweeter then that of spices or perfumes. If we take the later clause alone, without connection to the former, then they relate unto the many vanities and vexations which the life of man is exposed unto; in which consideration, ⟨p. 206⟩That day which delivers a man from them, is better then that day which lets him into the possession of them: for man is born unto much trouble and sorrow,

V. 2. It is better to go to the house of mourning, &c.] As to a good man, the day of his death is better then the day of his birth, because it puts an end unto all those sorrows and vanities which he was born unto: so for those that remain alive, it is better to go to a funeral, the house of mourning, then to a feast, or a birth-day solemnity, the house of jollity and rejoicing.

V. 2. It is better to go to the house of mourning, &c.] As to a good man, the day of his death is better then the day of his birth, because it puts an end unto all those sorrows and vanities which he was born unto: so for those that remain alive, it is better to go to a funeral, the house of mourning, then to a feast, or a birth-day solemnity, the house of jollity and rejoycing.

for that is the end of all men] Or, in the which is the end of all men. In which house of sorrow, a man is minded of the common end of all men. A man seeth his own end in the end of another man, and is admonished of his frailty and mortality, for it is the way of the whole earth, Josh. 23.14. Heb. 9.27.

and the living will lay it to heart] Or, will put it up, and fasten it to his heart; will be seriously and sadly affected with it, and have deep impressions thereby made upon his spirit, of the greatness and power ⟨p. 207⟩God, who draweth away our breath, and we perish, Psal. 104, 29. and of his own vanity and baseness, even in his best estate, Psal. 39.5. putting in the heart, noteth diligent attendance on a thing, [Greek or Hebrew], Deut. 11.18. Isa. 42.25. Luk. 21.14. whereas feasting and jollity is very likely to draw off the remembrance of God, Job. 1.5. Deut. 8.12—14. Isa. 22.13. Amos 6.3—6. Deut. 32.15. Isa. 5.11, 12.

and the living will lay it to heart] Or, will put it up, and fasten it to his heart; will be seriously and sadly affected with it, and have deep impressions thereby made upon his spirit, of the greatne•s and power ⟨p. 207⟩God, who draweth away our breath, and we perish, Psal. 104, 29. and of his own vanity and baseness, even in his best estate,

V. 3. Sorrow is better then laughter] That sorrow which ariseth from the meditation of death, a sad, sober, and composed temper of spirit, whereby a man is rendered capable of instruction, and sensible of serious things which concern his peace, is better, and doth a man much more good, then laughter and the jollity which belongeth unto Feastings. The word signifieth anger, and so by some is the sense rendered, that charitable and wholesome Anger which reproveth men for their faults, and so maketh them sorrowful, is better then the flattery of Parasites, which feedeth their foolish lusts with laughter and vain mirth, and so tendeth unto ruin.

V. 3. Sorrow is better then laughter] That sorrow which ariseth from the meditation of death, a sad, sober, and composed temper of spirit, whereby a man is rendred capable of instruction, and sensible of serious things which concern his peace, is better, and doth a man much more good, then laughter and the jollity which belongeth unto Feastings. The word signifieth anger, and so by some is the sense rendred, that charitable and wholsome Anger which reproveth men for their faults, and so maketh them sorrowfull, is better then the flattery of Parasites, which feedeth their foolish lusts with laughter and vain mirth, and so tendeih unto ruine.

for by the sadness of the countenance] Heb. by the illness or badness of the countenance, Neh. 2.2. badness of heart, 1 Sam. 17.28. The heart is made better. Vain lusts and ⟨p. 208⟩foolish exorbitant light affections are check'• and suppressed; as the outward man is grieved, the inward man is amended, Prov. 2• ▪30. 2 Cor. 4.16. & 7.9, 10. whereas o• the other side, empty mirth doth dissolve the heart, and let it out unto more vanity Chap. 2.2, 3. Hos. 4.11. Esther. 1.10. Sam. 25.36.

for by the sadness of the countenance] Heb. by the illness or badness of the countenance, Neh. 2.2. badness of heart, 1 Sam. 17.28. The heart is made better. Vain lusts and ⟨p. 208⟩foolish exorbitant light affections are check'• and suppressed; as the outward man is grieved, the inward man is amended, Prov. 2• ▪30. 2 Cor. 4.16