Annotations on the book of Ecclesiastes

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. Deut. 33.24. Prov. 21.20. Isa. 39.2

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.

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

V. 4. The heart of the wise is in the hou•• of mourning] He proveth sorrow to be be••ter, wholsomer for the soul then laughter by the judgement and choice of wise me• and of fools. That which wise men prefer, is indeed better then that which fools make choice of; but wise men prefer spectacle• ▪ places, occasions of sorrow; fools make choice of the contrary: ergo that is bette• then this. Wise men consider the end of things, and choose the most proper means unt• the best ends: whereas fools look only on things present and before their eyes. By the house of mourning, we understand any place or object which occasioneth mourning; […] the grave is called domus seculi, the house […] ages, or a mans long home, Eccles. 12.5▪ So a trench is called a house of measures▪ 1 Reg. 18.32. Isa. 3.21.

V. 4. The heart of the wise is in the hou•• of mourning] He proveth sorrow to be be••ter, wholsomer for the soul then laughte• by the judgement and choyce of wise me• and of fools. That which wise men prefer, is indeed better then that which fools make choyce of; but wise men prefer spectacle• ▪ places, occasions of sorrow; fools make choyce of the contrary: ergo that is bette• then this. Wise men consider the end of things, and chuse the most proper means unt• the best ends: whereas fools look only on things present and before their eyes. By the house of mourning, we understand any plac• or object which occasioneth mourning; the grave is called domus seculi, the house ages, or a mans long home,

The heart of the wise] When his body is elsewhere, yet his thoughts and heart are thinking on the evil day, which wicked men ⟨p. 209⟩thrust far from them, Amos 6.3. So Job in prosperity did with a religious fear forecast evil, Job. 3.25. Neh. 2.2—5. Psal. 137.6.

but the heart of fools is in the house of mirth] Though he may by poverty, business or many other diversions be absent in his body, yet by his good will he would have his share in every merry meeting, his heart is upon pleasures, and his love runs wholly that way, so that he is amazed and overwhelmed through unpreparedness of heart when any sudden evil overtakes him, 1 Pet. 4.3, 4. 2 Pet. 2.13, 14. Houses of joy we read of, Isa. 32.13. Here then we are taught to moderate our selves in regard of outward pleasures, because love of them is the character of a fool, and of an heart estranged from God, Job 21.12, 13. Prov. 21.17. 1 Cor. 7.30. 1 Joh. 2.15, 16.

V. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools] He instanceth in another cause of sorrow, namely, the rebukes of wise and good men, which though they may sad the heart of a man for the present, yet they are much more wholesome and beneficial, then the songs and flatteries of ungodly Parasites, which sooth men in their sins, and feed the flame of their lusts and corruptions. It is better to hear, ⟨p. 210⟩(i.) patiently, and obediently to listen to the counsel and reproof of a prudent friend, who doth seasonably, and faithfully discover his errors to him, then that a man should hear the song of fools, Prov. 13.18. & 15.31.32. & 27.6. Psal. 141.5. It is a token of a wise and teachable disposition, to receive with meekness the words of reproof, as David did, not only from Nathan a Prophet, 2 Sam. 12.7—13. but from Abigail a woman, 1 Sam. 25.32, 33. Heb. 13.22. Prov. 9.9. & 17.10. By the song of fools, understand any flattering speeches, or any merry and pleasant discourses, being a Synecdoche, whereby all kind of jests, and bewitching pleasures are signified, Isa. 24.8, 9. Gen. 31.27.

V. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools] He instanceth in another cause of sorrow, namely, the rebukes of wise and good men, which though they may sad the heart of a man for the present, yet they are much more wholsome and beneficial, then the songs and flatteries of ungodly Parasites, which sooth men in their sins, and feed the flame of their lusts and corruptions. It is better to hear,

V. 6. For as the crackling of thorns under a pot, so is the laughter of the fool:] The voice of thorns, so the noise of chariots, is called the voice of chariots; and the noise that fire makes in stubble is called the voice of a flame, Joel 2.5. Ezek. 1.24. Fools are here elegantly compared unto thorns, they are burdens to the place they live in, Gen. 3.17, 18. They are intractable, he must be fenced▪ which toucheth them, 2 Sam. 23.6, 7. They are unprofitable, good for nothing but the fire, Heb. 6.8. The laughter of these fools, that is, all those flatteries, ⟨p. 211⟩jests, vain and frothy discourses, mimical and apish practises, whereby they beget laughter, and feed the delights of vain men like themselves, are compared to the noise of thorns burning under a pot: as these make a sudden blaze, and a great noise, but do no good, presently go out, and the meat is left as raw as when it was put in; in stipulis magnus sine viribus Ignis Incassum fuerit: whereas a solemn fire in coals or great wood, boileth the meat without any such noise: so the effuse mirth and jollity of fools, (i.) of wicked men, though it may seem to promise more pleasure and content, then the more sad and severe conversation of serious men, yet that doth suddenly vanish without leaving any solid joy behind it; whereas the reproof of wise men sinketh down into the heart, and helps to work out the scum and vanity which lay within it, Psal. 58.9. & 118.12. and as the crackling of thorns to the ear, so the laughter and vain mirth of fools to the heart of a wise man is wholly offensive and unsavoury. Hereby seems likewise to be noted the aptness of vain men to be caught with every light and empty pleasure, as fire doth suddenly take in thorns, and pass through them,

V. 7. Surely oppression maketh a wise man mad, &c.] This may be understood two different ⟨p. 212⟩ways: 1. That even wise men when they see innocence oppressed, and violence prevail instead of justice, or when they themselves are unrighteously oppressed, are hereby much shaken and discomposed, tempted to passion and indignation against so great disorder, Psal. 73.2, 3, 8, 13, 21. Prov. 23.17. Hab. 1.2, 3, 13, 14. 2 Sam. 16.9. and then the later clause is thus to be taken, and It, namely oppression, destroyeth the heart of a gift, (i.) An heart endowed and adorned with excellent gifts from above; which sense the Chaldee Paraphrase favoureth: and many times when two substantives come together, the later is taken adjectively, as Psal. 5.6. a man of blood (i.) a bloody man. Psal. 140.11. A man of tongue, (i.) an evil speaker. Luk. 4.22. words of grace (i.) gracious words. Ephes. 4.24. holiness of truth, (i.) true holiness: and in this sense likewise doth the Septuagint, and the Vulgar Latin, render this clause, [Greek or Hebrew]. Perder Robur Cordis Ejus. So by Cor muneris, they understand Cor munificum & liberal.

V. 7. Surely oppression maketh a wise man mad, &c.] This may be understood two different ⟨p. 212⟩wayes: 1. That even wise men when they see innocence oppressed, and violence prevail instead of justice, or when they themselves are unrighteously oppressed, are hereby much shaken and discomposed, tempted to passion and indignation against so great disorder,

2. Oppression, (i.) wealth gotten by oppression, maketh a wise man mad. When a wise man turneth oppressor, and seeth bribes and gifts come in apace, he becometh mad in greediness to get more, or mad in ⟨p. 213⟩violence against his poor neighbours, or mad in his understanding, his eye is blinded, his heart is infatuated and besotted, he is bereft of his wonted wisdom, ruining his family when he thinks to raise and to establish it: and so gifts destroy the heart, (i.) his understanding, Hos. 4.11. Deut. 16.19. Exod. 23.8. Either sense will consist well with the scope of the Wise man in the whole context, which is to persuade unto patience against fretfulness, when oppressors grow rich, and run madding after gain, and to direct them to wait quietly and observe the end of such men, (as David also directeth, Psal. 37.37, 38. & 73.17.) and not to break forth into anger and madness at the present disorder which we conceive to be in these things.

2. Oppression, (i.) wealth gotten by oppression, maketh a wise man mad. When a wise man turneth oppressor, and seeth bribes and gifts come in apace, he becometh mad in greediness to get more, or mad in ⟨p. 213⟩violence against his poor neighbours, or mad in his understanding, his eye is blinded, his heart is infatuated and besotted, he is bereft of his wonted wisdome, ruining his family when he thinks to raise and to establish it: and so gifts destroy the heart, (i.) his understanding, Hos. 4.11. Deut. 16.19. Exod. 23.8. Either sense will consist well with the scope of the Wise man in the whole context, which is to perswade unto patience against fretfulness, when oppressors grow rich, and run madding after gain, and to direct them to wait quietly and observe the end of such men, (as David also directeth,

V. 8. Better is the end of a thing, then the beginning▪ &c.] This maxim holds in many things: The Beginnings are difficult and painful, the End fruitful, and rewards those pains; as in the studies of learning, in the ways of virtue, in the bearing of afflictions, &c. Heb, 12.11. on the other side, the beginnings of vice seem sweet and pleasant, but they end in bitterness, like the role that was sweet in the mouth, but bitter in the belly, Rev. 10.9, 10. 2 Sam. 2.26. So in business, a man may suddenly enterprise some great work, and glory in the conceit of ⟨p. 214⟩his abilities, who after comes off with shame and is not able to finish it, for want of wisdom to forecast events, Luke 13.28— 32. 1. Reg. 20.11. perseverance is that which crowns and honours an enterprise, Matth. 10.22. Heb. 3.6. Rev. 2.26. Many begin in the spirit, who end in the flesh, Gal. 3.3. They use to say of the Devil, that he cannot change his feet. He can begin like a Saint, and transform himself into an Angel of light, but he will still end like himself. But though this be appliable many ways, yet here the scope of the Wise man is to arm us with moderation of spirit against the present and prevailing oppressions which we meet with. Although thou see much violence, and do thy self suffer much evil thereby, yet do not despond, nor give over waiting upon God, do not look only on the present face of things, but patiently expect what issue he will give, go on in his way, be not dismayed nor affrighted from any good purpose; many times the end is comfortable, when the beginnings are troublesome, and they who sowed in tears, do reap in joy, Ps. 126.5, 6.

and the patient in spirit, then the proud in spirit] Long in spirit. That can long restrain and keep in anger or impatience. ⟨p. 215⟩This is frequently in Scripture attributed unto God, Exod. 34.6. Neh. 9.17. Ps. 145.8. and is the evidence of his power, Num. 14.17, 18. Nahum. 1.3. and so it is of wisdom and strength in a man. Prov. 14.29. & 16.32.

and the patient in spirit, then the proud in spirit] Long in spirit. That can long restrain and keep in anger or impatience. ⟨p. 215⟩This is frequently in Scripture attributed unto God, Exod. 34.6. Neh. 9.17. Ps. 145.8. and is the evidence of his power, Num. 14.17, 18. Nahum. 1.3. and so it is of wisdome and strength in a man. Prov. 14.29. & 16.32.