Annotations on the book of Ecclesiastes

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

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,

V. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart] In as much as the dead neither know, nor enjoy any of these worldly blessings; and in as much as God gives them to his servants in love, and as comfortable refreshments unto them in the days of their vanity: Therefore he exhorteth unto a cheerful fruition of them, while we have time and liberty so to do, that so the many other sorrows and bitterness which they shall meet with in this life, may be mitigated and sweetened unto them. He speaketh not (as some conceive) of sensual, epicurean, and brutish excess, but of an honest, decent, and cheerful enjoyment of blessings, with thankfulness, and in the fear of God.

V. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart] In as much as the dead neither know, nor enjoy any of these worldly blessings; and in as much as God gives them to his servants in love, and as comfortable refreshments unto them in the daies of their vanity: Therefore he exhorteth unto a cheerful fruition of them, while we have time and liberty so to do, that so the many other sorrows and bitterness which they shall meet with in this life, may be mitigated and sweetned unto them. He speaketh not (as some conceiv•) of sensual, epicurean, and brutish excess, but of an honest, decent, and cheerful enjoyment of blessings, with thankfulness, and in the fear of God.

Go thy way] It is used adverbially, as much as ag• igitur, eia Agedum, by way of adhortation, or encouragement; as Gen. 19.32. Prov. 1.11. Eccles. 2.1. Isa. 1.18. & 55.11. Since in de•th thou canst have no love, nor sense of any outward blessings, therefore hearken to my counsel, make use of thy time, and enjoy mercies while thou mayest.

Go thy way] It is used adverbially, as much as ag• igitur, eia Agedum, by way of adhortation, or encouragement; as Gen. 19.32. Prov. 1.11. Eccles. 2.1. Isa. 1.18. & 55.11. Since in de•th thou canst have no love, nor sense of any outward blessings, therefore hearken to my counsel, make use of thy time, and enjoy mercies while thou maiest.

eat thy bread with joy, and drink thy wine with a good (i.) a merry heart] As a sad heart is called an evil heart, Neh. 2.2. 1 Reg. 21.7. Ruth. 3.7. Eccles. 7.3. Enjoy the fruit of thine own labours; as Chap. 3.22. When he saith, Thy bread, wine, &c. he showeth, that our comforts and delights must be bounded within our own labours and possessions; though stolen waters, and bread of deceit may be sweet, yet it hath gravel and bitterness in it at the last, Prov. 9.17, 18. 1 Thess. 3.12. And also, that our delights must be proportioned to the decency of our condition; we must eat, panem statuti, our proper portion and dimensum, and not either luxuriously exceed, or sordidly live beneath our own estate and condition, Prov. 30.8.

eat thy bread with joy, and drink thy wine with a good (i.) a merry heart] As a sad heart is called an evil heart, Neh. 2.2. 1 Reg. 21.7. Ruth. 3.7. Eccles. 7.3. Enjoy the fruit of thine own labours; as Chap. 3.22. When he saith, Thy bread, wine, &c. he sheweth, that our comforts and delights must be bounded within our own labours and possessions; though stollen waters, and bread of deceit may be sweet, yet it hath gravel and bitterness in it at the last, Prov. 9.17, 18. 1 Thess. 3.12. And also, that our delights must be proportioned to the decency of our condition; we must eat, panem statuti, our proper portion and dimensum, and not either luxuriously exceed, or sordidly live beneath our own estate and condition,

for God now accepteth thy works] It is pleasing unto God, that when thou hast, in the fear of his Name, and in obedience to ⟨p. 292⟩his Ordinance, laboured, and by his blessing, gotten thee thine appointed portion, then thou shouldest, after an honest, cheerful, decent, and liberal manner, without further anxiety, or solicitousness enjoy the same. This is the principal boundary of our outward pleasures and delights, still to keep our selves within such rules of piety and moderation, as that our ways may be pleasing unto God; And this shows us the true way to find sweetness in the creature, and to feel joy in the fruition thereof, namely, when our persons and our ways are pleasing unto God; for piety doth not exclude, but only moderate earthly delights, and so moderate them, that though they be not so excessive as the luxurious and sensual pleasures of foolish Epicures, yet they are far more pure, sweet, and satisfactory, as having no guilt, no gall, no curse, nor inward sorrow and terrors attending on them, Nehem. 8.10.

for God now accepteth thy works] It is pleasing unto God, that when thou hast, in the fear of his Name, and in obedience to ⟨p. 292⟩his Ordinance, laboured, and by his blessing, gotten thee thine appointed portion, then thou shouldest, after an honest, cheerful, decent, and liberal manner, without further anxiety, or sollicitousness enjoy the same. This is the principal boundary of our outward pleasures and delights, still to keep our selves within such rules of piety and moderation, as that our waies may be pleasing unto God; And this shews us the true way to find sweetness in the creature, and to feel joy in the fruition thereof, namely, when our persons and our waies are pleasing unto God; for piety doth not exclude, but only moderate earthly delights, and so moderate them, that though they be not so excessive as the luxurious and sensual pleasures of foolish Epicures, yet they are far more pure, sweet, and satisfactory, as having no guilt, no gall, no curse, nor inward sorrow and terrors attending on them, Nehem. 8.10.

V. 8. Let thy garments be always white] Food and raiment are the substantials of outward blessings, 1 Tim. 6.8. Having directed unto cheerfulness in the one, he here directs unto decency and comeliness in the other. Whiteness was anciently an expression of things pleasing and delightful. Albosque dies h•rasque Serenas, in Silius Italiens. Candidus & felix proximus […] eri•, ⟨p. 293⟩in Ovid. So the white stone of absolution, is called a white stone, Rev. 2.17. the Asses on which persons of Honour did ride, were white Asses, Judg. 5.10. In like manner they did use in the Eastern Countries to use white garments, as expressions of dignity and honour, Esth. 8.15. Therefore our Saviour showing his glory to Peter, and James, and John, in the Mount, had his garments white as light, Matth. 12.2. And the glory of the Saints in Heaven, is expressed by white Robes, Rev. 3.4, 5, 18. & 6.11. & 19.8. Here it is used as a Symbol of joy and cheerfulness; as on the other side, Blackness is the colour of grief and sorrow, Jer. 14.2. They were wont to use white garments at feasts and joyful solemnities: when he saith, let them be always white, as it is to be understood not absolutely, as if they were never to mourn, Chap. 7.2. this was the sin of the rich Glutton, Luke 16.19. but with restriction to the rules of seasonableness and decency, Prov. 5.19

And let thine head lack no ointment] This likewise was an expression of joy used in feasts, Luke 7.46. Joh. 12.3. and in triumphal solemnities, whereunto the Apostle seemeth to allude, 2 Cor. 2.14, 15, 16. And in the like occasions of rejoicing, Amos 6.6. Prov. 27.9. As in times of humiliation ⟨p. 294⟩and sorrow, they were wont not to anoint themselves, Dan. 10.3. The meaning is, that we should lead our lives with as much freeness, cheerfulness, and sweet delight, in the liberal use of the good blessings of God, as the quality of our degree, the decency of our condition, and the Rules of Religious wisdom, and the fear of God do allow us, not sordidly or frowardly denying our selves the benefit of those good things which the bounty of God hath bestowed upon us.

And let thine head lack no oyntment] This likewise was an expression of joy used in feasts, Luke 7.46. Joh. 12.3. and in triumphal solemnities, whereunto the Apostle seemeth to allude, 2 Cor. 2.14, 15, 16. And in the like occasions of rejoycing, Amos 6.6. Prov. 27.9. As in times of humiliation ⟨p. 294⟩and sorrow, they were wont not to anoint themselves, Dan. 10.3

V. 9. Live joyfully with the wife whom thou lovest] See Life, or enjoy life. So Symmachus, [Greek or Hebrew]; as 1 Pet. 3.10. Eccl. 2.1, 24.

V. 9. Live joyfully with the wife whom thou lovest] See Life, or enjoy life. So Symmachus, 〈non-Latin alphabet〉; as 1 Pet. 3.10. Eccl. 2.1, 24.