A57129:803
Annotations on the book of Ecclesiastes
London: printed by J. Streater, 1669
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. By the silver Cord, they understand the marrow or pith of the back, continued from the brain as it were in a cord or string unto the bottom of the back-bones, and for the white colour of it, compared unto silver. It may also be applied unto all the other Sinews and Ligaments of the body, which from the head, ⟨p. 399⟩as the Fountain, convey sense and motion upon the other parts. Hereby also may not unfitly be understood the chain and sweet harmony of the Elements and humours in the body, which being preserved in its due proportion, the body doth receive life from the Soul which is the Spring thereof, but being once dissolved, life presently faileth.
1. By the silver Cord, they understand the marrow or pith of the back, continued from the brain as it were in a cord or string unto the bottom of the back-bones, and for the white colour of it, compared unto silver. It may also be applyed unto all the other Sinews and Ligaments of the body, which from the head, ⟨p. 399⟩as the Fountain, convey sense and motion upon the other parts. Hereby also may not unfitly be understood the chain and sweet harmony of the Elements and humors in the body, which being preserved in its due proportion, the body doth receive life from the Soul which is the Spring thereof, but being once dissolved, life presently faileth.
2. By the Golden bowl, they understand the Meninx or skin wherein the brain and vital powers thereof are contained as in a bowl. Others understand the blood which is in the heart, as in the precious Fountain of life. Schindler rendereth it, Scaturigo Auri or aurea, & would have us thereby to understand the Law of God, which is compared unto Gold: but the word is elsewhere used to signify a vessel, Zach. 4.2, 3.
2. By the Golden bowl, they understand the Meninx or skin wherein the brain and vital powers thereof are contained as in a bowl. Others understand the blood which is in the heart, as in the pretious Fountain of life. Schindler rendreth it, Scaturigo Auri or aurea, & would have us thereby to understand the Law of God, which is compared unto Gold: but the word is elsewhere used to signifie a vessel, Zach. 4.2, 3.
3. By the fountain, we may understand those principal parts from whence vital supplies are drawn into the body, as from the Head, Sense, and motion; from the Heart, spirits, and heat; from the liver, blood.
3. By the fountain, we may understand those principal parts from whence vital supplyes are drawn into the body, as from the Head, Sense, and motion; from the Heart, spirits, and heat; from the liver, blood.
4. By the pitcher, and the wheel, those Instrumental and subservient parts, which from these convey those supplies into the several ⟨p. 400⟩vessels of the body, as into a Cistern, as the veins blood from the Liver, the arteries spirits from the heart, the Sinews motion and sense from the brain. By all which we should learn to draw water of life out of the Wells of Salvation, that out of our belly may flow rivers of living water, through the continual supplies of the Spirit of grace, that all our springs may be in Christ, and our life hidden with him in God, Isa. 14.3. & 66.11, 12. Zach. 13. 1. John 4.14. & 7.38, 39.
4. By the pitch•r, and the wheel, those Instrumental and subservient parts, which from these convey those supplyes into the several ⟨p. 400⟩vessels of the body, as into a Cistern, as the veins blood from the Liver, the arteries spirits from the heart, the Sinews motion and sense from the brain. By all which we should learn to draw water of life out of the Wells of Salvation, that out of our belly may flow rivers of living water, through the continual supplyes of the Spirit of grace, that all our springs may be in Christ, and our life hidden with him in God, Isa. 14.3. & 66.11, 12. Zach. 13
In the second Chapter Solomon had showed us, The many choice varieties of pleasure, riches, and other excellent outward blessings, in which he had sought for contentment: and in this Chapter he hath in a most elegant Allegory showed us how quickly old age doth break them all, and take away the comfort of them.
In the second Chapter Solomon had shewed us, The many choice varieties of pleasure, riches, and other excellent outward blessings, in which he had sought for contentment: and in this Chapter he hath in a most elegant Allegory shewed us how quickly old age doth break them all, and take away the comfort of them.
V. 7. Then shall the Dust return to the Earth, as it was: and the spirit shall return unto God who gave it.] The Dust, that is, The body, to show the Original of it, Gen. 2.7. The weakness of it, dust is the weakest part of earth, Ps. 103.14. The baseness and vileness of it, Job 4.19. Phil. 3.21. Gen. 18.17. Job 30.19. Our Original from the ⟨p. 401⟩dust, Our Return unto the dust, should humble us, and make us vile in our own eyes, and should warn us to make haste to secure a better life before this be ended, and not to put off the endeavours towards it unto old age, which haply we may never attain unto, and if we do, will bring it self work enough for us to do. Death is swift, and uncertain: Sin, the longer lived in, doth the more harden: Repentance is not in our Call or command when we please: and it is a work of the whole man, and the whole life: The work deferred vvill be greater, the time to do it in vvill be shorter, the strength to do it by vvill be less, bodily infirmities vvill disable spiritual actions. God vvill have less honour and service from us, and we shall have more sorrow, and less comfort. Therefore remember thy Creator, before the Dust return to the Earth whence it came.
V. 7. Then shall the Dust return to the Earth, as it was: and the spirit shall return unto God who gave it.] The Dust, that is, The body, to shew the Original of it, Gen. 2.7. The weakness of it, dust is the weakest part of earth, Ps. 103.14. The baseness and vileness of it, Job 4.19. Phil. 3.21
shall return unto God that gave it] Ut stet Judicio ante Deum? That it may appear before his Tribunal to be judged: as the Chaldee well paraphraseth the place. As ⟨p. 402⟩certainly as the body goes unto the dust, so certainly the Soul returneth unto God to be judged. The godly are translated into Paradise, into Abraham's bosom, into the condition of Just men made perfect, Luke 16.22. and 23.34. Heb. 12.23. The wicked into the prison of disobedient spirits, reserved there in Hell unto the Judgement of the great day, Luke 16.23. 1 Pet. 3.19.
shall return unto God that gave it] Ut stet Iudicio ante Deum? That it may appear before his Tribunal to be judged: as the Chaldee well paraphraseth the place. As ⟨p. 402⟩certainly as the body goes unto the dust, so certainly the Soul returneth unto God to be judged. The godly are translated into Paradise, into Abrahams bosome, into the condition of Just men made perfect, Luke 16.22. and 23.34. Heb. 12.23. The wicked into the prison of disobedient spirits, reserved there in Hell unto the Judgement of the great day, Luke 16.23. 1 Pet. 3.19.
V. 8. Vanity of Vanities, saith the Preacher: All is Vanity.] As Mathematicians having made their demonstration, do then resume their principal conclusion with a quod erat demonstrandum: so here the Wise man having made a large and distinct demonstration, That the Happiness of man doth not stand in Any, or in All the Contents which the World can afford, both in regard of their disproportion unto him, and their discontinuance with him, He doth hereby conclude his discourse, 1. With a confident affirming what he had in the beginning undertaken to prove.
2. With a strong and solid vindication thereof from any Cavils which might yet arise in the minds of men against it.
3. With a positive Conclusion containing the sum of the whole Book, and the right ⟨p. 403⟩means unto true Happiness indeed.
V. 9. And moreover, because the Preacher was wise, he still taught the people knowledge: yea he gave good heed, and sought out, and set in order many Proverbs. V. 10. The Preacher sought to find out Acceptable words; and that which was written was upright, even words of truth.] Here Solomon commendeth the doctrine taught in this Book.
1. Because it was the doctrine of a penitent Convert: for Repentance is an excellent means to discern and acknowledge spiritual truth, 2 Tim. 2.25. James 1.21.
2. Because he was endued with wisdom from God, so that they came and sent from remote Countries to hear him, 1 Reg. 4.30, 31.
2. Because he was indued with wisdome from God, so that they came and sent from remote Countreys to hear him, 1 Reg. 4.30, 31.
3. He used this wisdom aright, he did not hide his talent in a napkin, but being taught of God himself, he also taught the people; and being converted himself, he sought to convert others, and hereby showed himself to be wise, and a penitent indeed, Ps. 51.12, 13. John 4, 28, 29. Joh. 1.41, 45. Luke 2.17. & 24.33, 34, 35. Prov. 11.30.
3. He used this wisdome aright, he did not hide his talent in a napkin, but being taught of God himself, he also taught the people; and being converted himself, he sought to convert others, and hereby shewed himself to be wise, and a penitent indeed, Ps. 51.12, 13. John 4, 28, 29. Joh. 1.41, 45. Luke 2.17. & 24.33, 34, 35. Prov. 11.30.
4. Because he was exceeding considerate in the doctrine he taught, he gave good heed unto it, and weighed it in the balance of ⟨p. 404⟩wisdom. He was exceeding diligent to learn of others, and to study himself. He was very perspicacious and judicious, to select choice matter to teach the people, 1 Pet. 1.10.
4. Because he was exceeding considerate in the doctrine he taught, he gave good heed unto it, and weighed it in the ballance of ⟨p. 404⟩wisdome. He was exceeding diligent to learn of others, and to study himself. He was very perspicacious and judicious, to select choice matter to teach the people, 1 Pet. 1.10.