Annotations on the book of Ecclesiastes

as is the good, so is the sinner] The doubling of the prefix Caph, noteth an equal comparison, and absolute similitude between the things compared, Gen. 18.25. & 44.18. Isa. 24.2. 1 Reg. 22.4.

and he that sweareth] Namely, falsely or rashly, without truth, or judgement, or righteousness.

and he that sweareth] Namely, falsly or rashly, without truth, or judgement, or righteousness.

as he that feareth an oath] The character of a godly man, who doth so reverence the great name of God, Deut. 28.58. that by the fear thereof, he is kept from swearing rashly by it, and when he is called to swear, doth it with an awful regard towards that glorious and fearful Name.

This is an evil among all things] It is not evil in regard of God, who doth all in a most wise and holy manner: but evil, that is, grievous and troublesome unto man to behold, ⟨p. 283⟩a great temptation unto him to consider, that just and wise men should be exposed to the self-same miseries, with fools and ungodly.

an evil amongst all things] Or, above all other evils: So some render it, hoc pessimum, this is the worst of evils. As the Superlative is often expressed by an Adjective, governing an Ablative case with the Preposition Caph: Examples whereof, the Learned give in, 1 Sam. 17.12. Prov. 30.30. Cant. 1.8. Luke 1.28. Jer. 49.15.

yea also the heart of the sons of men is full of evil, &c.] Yea also; That upon occasion hereof, when men see that it is all one, whether men be good or bad, as to any outward difference in things here below; they judge it vain to serve the Lord, they despise all threats, they undervalue all promises, they let loose the reins, and run headlong unto all kind of wickedness and madness, all sort of furious, headstrong and desperate excess, with boldness and presumption, See Chap. 8.11.

and after that they go to the dead] After a life spent in madness and sensuality, then they dye. Or, Their later end is to go to the dead: [Greek or Hebrew]; so Symmachus. Others, After that, (i.) Following their own ⟨p. 284⟩heart, running after their own lusts, they do at last fall into the pit. The end of all their madness is death, Rom. 6.21.

and after that they go to the dead] After a life spent in madness and sensuality, then they dye. Or, Their later end is to go to the dead: 〈non-Latin alphabet〉; so Symmachus. Others, After that, (i.) Following their own ⟨p. 284⟩heart, running after their own lusts, they do at last fall into the pit. The end of all their madness is death, Rom. 6.21.

V. 4. For to him that is joined to all the living, there is hope] In the written Text it is, Who shall be chosen? but the Masoreths direct the reading to be, instead of chosen, joined, by a transposition of the Original letter•. This correction some Learned men have conceived unnecessary. Some rendering it thus, For what or which shall be chosen? Thereby meaning, how difficult it is to resolve, which state or condition to choose, that of the living or of the dead. Yet quickly passing a judgement on the side of the living, in regard of the hope a man may have, while he lives, of bettering his condition. Others, annexing these words unto the last of the former verse, thus, After all mens madness, their end is to dye: Who shall be chosen out, or exempted from that common condition? Since therefore all men, without any choice or exemption, must dye, most miserable is the condition of those mad men, whose hearts are full of wickedness, even till death overtake them: For while men live, there is some ground of hope, but the mightiest of sinners, when once dead, are past hope, and ⟨p. 285⟩in a worse condition than the meanest men who are yet alive. Others, retaining the marginal reading, render it thus, by an interrogation, For who will be joined, to wit, with the dead? Who will choose a dead man for his companion, since that is, of all, the most hopeless condition? But this is a forced sense; herein therefore Interpreters do most agree, As for him that is joined to, or is a companion of the living, He hath hope. While life remains, what evils ever befall a man, he is in hope to break through, and to mend his condition: some good things however he doth yet enjoy: But, as to the good things of this world, after death there is no hope. Symmachus, whom the vulgar followeth, rendereth it thus, [Greek or Hebrew]; Who shall always continue alive? Unto such a man there would be hope. Pagnum & Montanus keep the reading in the Text, and render it thus, Whosoever is chosen unto, or amongst the living, unto him there is hope. The Septuagint renders it differently from all, [Greek or Hebrew]; Who is there that communicateth with, or towards all the living? They seem to follow, not the written Text, but the reading; and so by communicating, mean joining in fellowship with the living: ⟨p. 286⟩Who is there that shall have the society and communion of all the living? Surely none.

According to the sense of Symmachus, and Hierom. Marinus Brixianus offereth two other senses; 1. By reading the word actively, with a different punctation, thus, Whosoever chooseth any thing while he is yet alive, he hath hope to compass and to effect his desire. 2. By keeping to the written Text, in the passive sense, thus, Whosoever shall be chosen unto any life, or condition of life, he may therein have hope; which maketh a clear and a good sense. The Adjective, which we render, Living, being usually taken for the Substantive or abstract, to wit, for life; as Gen. 2.7. Ps. 21.4. Prov. 18.21. Ps. 63.3. I take it, the expression we find Isa. 4.3. may give light unto this place. Every one that is written among the living: To be chosen among the living, here; seems to be the same, with being written amongst the living, there. It is an allusion unto Cities, wherein there is a Matricula or Record kept of such as were Free-men: whereunto the Scripture seemeth to allude, Ps. 87.6. Ezek. 13.9. Heb. 12.23. Jer. 17.13. Luke 10.20. Ps. 4.3. For as the Elect are said to be written in the Book of life, Dan. 12.1. Ps. 69.28. Rev. 17.8. & 21.27

for a living Dog is better than a dead Lion] A proverbial speech, whereby is meant, that the basest and most contemptible person while he lives, is in a better and more hopeful condition than the most honourable, when he is laid in the dust. The Scripture useth the Metaphor of a Dog, to denote the vilest and most abject persons, 2 Reg. 8.13. Matth. 15.16. Rev. 22.15. Phil. 3.2. as on the other side; a Lion is the most noble of beasts, Prov. 30.30. yet a dead Lion is exposed to the scorn of the weakest and most fearful creatures, according to the Greek Epigram: [Greek or Hebrew] ▪ The lowest expression of a vile thing, which the Scripture useth, is, A dead Dog, 1 Sam. 24.14. 2 Sam. 9.8.

for a living Dog is better than a dead Lion] A proverbial speech, whereby is meant, that the basest and most contemptible person while he lives, is in a better and more hopeful condition than the most honourable, when he is laid in the dust. The Scripture useth the Metaphor of a Dog, to denote the vilest and most abject persons, 2 Reg. 8.13. Matth. 15.16. Rev. 22.15. Phil. 3.2. as on the other side; a Lion is the most noble of beasts, Prov. 30.30. yet a dead Lion is exposed to the scorn of the weakest and most fearful creatures, according to the Greek Epigram: 〈non-Latin alphabet〉 ▪ The lowest expression of a vile thing, which the Scripture useth, is, A dead Dog,

V. 5. For the living know that they shall dye] By this knowledge, they gain much, if they rightly improve it: For, 1. Hereby they are persuaded to repent, and to fit themselves to meet with the king of terrors. 2. Hereby they are set seriously to consider, how this unavoidable evil may be sweetened, and sanctified unto them, that they may comfortably ⟨p. 286⟩[…] ⟨p. 287⟩[…] ⟨p. 288⟩desire to depart, and to be with Christ, which is best of all, 2 Cor. 5.4. Phil. 1.20. 3. Hereby they are excited unto duty with more vigour, when they look on this as the day of grace, as the time of light, wherein only they can work, Joh. 9.4. Isa. 38.18, 19. Ps. 118.17. Job. 14.14. Ps. 39.1.4. & 90.12. But 4. and which seems most pertinent unto this place, knowing that they shall dye, and that the present comforts of this world, are for the use of the living only, and not of the dead; therefore they set themselves comfortably to enjoy the good blessings of God here, while they have time to use them, and by a cheerful and thankful enjoyment of present mercies, to fit themselves for a happy dissolution. For godliness teacheth us, both quietly to enjoy the world, and willingly to leave it when God calls.

V. 5. For the living know that they shall dye] By this knowledge, they gain much, if they rightly improve it: For, 1. Hereby they are perswaded to repent, and to fit themselves to meet with the king of terrours. 2. Hereby they are set seriously to consider, how this unavoidable evil may be sweetned, and sanctified unto them, that they may comfortably

but the dead know not any thing.] This is not spoken absolutely, for the spirits of just men are made perfect, and are with Christ; but according to the subject matter in the context, They know nothing of the things of the world, or any outward comforts and blessings here below under the Sun, they can no longer be delighted with the knowledge or fruition of earthly things, Job 14.•1.

neither have they any more reward] He speaketh not of the reward of a holy life, for ⟨p. 289⟩so the dead have a reward, because their works do follow them, Rev. 14.13. but he speaketh of the comfortable use of outward blessings, as the only reward which worldly things can afford them for all their labour; as it is more plainly expounded in the next verse, and Chap. 3.22. & 5.18, 19. & 8.15.

for the memory of them is forgotten] They are wholly removed from all humane and worldly conversation with men, their house, their families, their friends know them no more. So far are they from enjoying and knowing outward things, that the living do by degrees forget them, Isa. 26.14. Job 10.8, 9, 10.

V. 6. Also their love, and their hatred, and their envy is now perished] He speaketh in relation to outward things; living men meet here with objects of all sorts, some lovely, some hateful▪ some things that they pity, some that they envy. But when they are dead, they have no knowledge left of any such things, and consequently no affections at all towards them. And because it were endless to recount particulars, therefore he concludeth in general, That they have not any more a portion for ever in any thing under the sun] They have not the possession, ⟨p. 290⟩the fruition, so much as the contemplation of any worldly things; They carry away nothing with them; their glory, their contents do not descend after them. A covetous man doth no more dote upon wealth, nor an ambitious man upon honour, nor a sensual voluptuous man upon pleasure, all their thoughts, desires, emulations perish; therefore if ever we will enjoy the good blessings of God, it must be while we live, because there is no knowledge nor wisdom in the grave whither we go, Ps. 49.17. Luke 12.20. Job 3.17, 18, 19. & 7.7— 10.

V. 6. Also their love, and their hatred, and their envy is now perished] He speaketh in relation to outward things; living men meet here with objects of all sorts, some lovely, some hateful▪ some things that they pity, some that they envy. But when they are dead, they have no knowledge left of any such things, and consequently no affections at all towards them. And because it were endless to recount particulars, therefore he concludeth in general, That they have not any more a portion for ever in any thing under the sun] They have not the possession, ⟨p. 290⟩the fruition, so much as the contemplation of any worldly things; They carry away nothing with them; their glory, their contents do not descend after them. A covetous man doth no more dote upon wealth, nor an ambitious man upon honour, nor a sensual voluptuous man upon pleasure, all their thoughts, desires, emulations perish; therefore if ever we will enjoy the good blessings of God, it must be while we live, because there is no knowledge nor wisdome in the grave whither we go,