Annotations on the book of Ecclesiastes

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.

5. Because he had been exceeding successful in that disquisition, and had composed many excellent and wise parables for instruction in piety, virtue, and prudence, 1 Reg. 4.32.

5. Because he had been exceeding succesful in that disquisition, and had composed many excellent and wise parables for instruction in piety, vertue, and prudence, 1 Reg. 4.32.

2. They were Verba Rectitudinis, equal and right words, not loose, fabulous, amorous, impertinent, which should satisfy the itch of the ear, or tickle only a wanton fancy; but they were profitable and wholesome words; he did so seek to please men, as that it might be unto edification, and for their profit, 1 Cor. 10.33. 2 Tim. 3.16. words written to make men sound and upright, Prov. 8.8. to make their paths direct and straight, without falseness or hypocrisy.

2. They were Verba Rectitudinis, equal and right words, not loose, fabulous, amorous, impertinent, which should satisfie the itch of the ear, or tickle only a wanton fancy; but they were profitable and wholsome words; he did so seek to please men, as that it might be unto edification, and for their profit, 1 Cor. 10.33. 2 Tim. 3.16. words written to make men sound and upright, Prov. 8.8. to make their paths direct and straight, without falsen•sse or hypocrisie.

3. They were Verba veritatis, words of truth and infallible certainty, which would not deceive or misguide those that should yield up themselves to the direction of them, Psal. 19.9. Joh. 17.17. A truth which is sanctifying and saving, Ephes. 1.13. and in these respects most worthy of our Attention and belief. Many other books Solomon wrote, besides those which we now have mentioned, 1 Reg. 4.32, 33. 2 Chron. 35.4. See Josephus Antiquit. lib. 8. cap. 2. Pineda de Rebus Solomonis, lib. 3. Sixtus Senensis Biblioth, lib. 2.

V. 11. The words of the wise are as goads, and as nails fastened by the Masters of Assemblies, which are given from one shepherd.] Before, he showed the Internal Quality of the doctrine taught in the Church; here, he showeth the use, virtue, Efficacy and Authority thereof, and that by Two excellent Similitudes.

V. 11. The words of the wise are as goads, and as nailes fastened by the Masters of Assemblies, which are given from one shepherd.] Before, he shewed the Internal Quality of the doctrine taught in the Church; here, he sheweth the use, vertue, Efficacy and Authority thereof, and that by Two excellent Similitudes.

First, Of Goads, sententious and concise parables and wise Sayings, have a notable acumen in them to stir up the heart unto attention, and to urge our sluggish affections forward unto obedience, as the goad quickens the Ox unto labour. This is the nature of sound and spiritual doctrine, it ⟨p. 406⟩searcheth, pricketh, and extimulateth the hearers of it unto Duty, doth not flatter any in their sins, or security, but rouseth them up, and awakeneth them, Psal. 45 5. Isa. 49.2. Act. 2.37. Heb. 4.12. Shamgar with an Ox goad slew six hundred Philistines, Judg. 3.31. Such is the power of the word to mortify our lusts and corruption.

First, Of Goades, sententious and concise parables and wise Sayings, have a notable a•umen in them to stirre up the heart unto attention, and to urge our sluggish affections forward unto obedience, as the goad quickens the Oxe unto labour. This is the nature of sound and spiritual doctrine, it ⟨p. 406⟩searcheth, pricketh, and extimulateth the hearers of it unto Duty, doth not flatter any in their sins, or security, but rouzeth them up, and awakeneth them, Psal. 45 5. Isa. 49.2. Act. 2.37. Heb. 4.12. Shamgar with an Oxe goad slew sixe hundred Philistines, Judg. 3.31. Such is the power of the word to mortifie our lusts and corruption.

Secondly, Of nails or stakes, by which we are fastened and confirmed in our duties; a Metaphor either from Smiths and Carpenters, who fasten their work together with nails; or from Shepherds, who fasten their hurdles and sheep-pens together with stakes fixed in the ground, as likewise Tents were wont with cords and pins or stakes to be pitched, Isa. 33.20. & 54.2. Isa. 22.23. elsewhere the word is compared unto an Hammer, whereby these nails are thus fastened, Jer 23.20.

Secondly, Of nayles or stakes, by which we are fastened and confirmed in our duties; a Metaphor either from Smiths and Carpenters, who fasten their work together with nailes; or from Shepherds, who fasten their hurdles and sheep-pens together with stakes fixed in the ground, as likewise Tents were wont with cords and pins or stakes to be pitched, Isa. 33.20. & 54.2. Isa. 22.23. elsewhere the word is compared unto an Hammer, where•y these nailes are thus fastened, Jer 23.20.

fastened by the masters of Assemblies] Or, planted and fixed; so the Apostle compareth preaching unto planting, 1 Cor. 3.6. and the Word is called [Greek or Hebrew], an implanted, or ingrafted word, James 1.21. Some read the words thus, The words of the wise are as goads, and as nails fastened, They are the Masters of Collections, or the ⟨p. 407⟩choicest and most principal Collections, unto which no other writing is to be compared, unto which all other learning is to be an handmaid, to wait upon it, & to be subservient unto it: & thus they are a further commendation of the Scripture, from the excellency and preeminency of them above all other writings. Others thus; As goads, and as nails fixed, quibus fiunt Coagmentationes or Collections, so that the nails are the Masters of the Collections, according to the former sense; They who forsake the Word, have scattered, broken, disjointed, discomposed minds and affections; But the Word is of a knitting, and uniting virtue, Ephes. 4.12.13, 14, 15, 16. Col. 2.19. Others, by this expression, understand those who did collect the doctrine of the Holy men of God, and compose them in brief Summaries for the use of the Church: such as were the servants of Hezekiah, Prov. 25.1. like unto that College of wise and learned men, whom Justinian the Emperor employed in gathering into one Body or Pandect the Abridgement of the civil Laws: and likewise those Doctors and Pastors of the Church, whose work it is to fasten these nails in the hearts of the people by their Ministry; as Peter did in theirs to whom he preached, Act. 21.37. These are all very sound & mutual consistent senses, which for substance agree ⟨p. 408⟩in one end to show the efficacy of the word. The Authority whereof is confirmed by the next clause,

Which are given from one Shepherd] Though the Collectors, Expounders, & publishers of the word be many, some Prophets, some Apostles, some Evangelists, some Pastors & Teachers; yet the word it self hath its original from One principal Shepherd, the great Shepherd of the sheep, and Master of the house, He by his Spirit inspired it, and by the same Spirit assisteth his Ministers in the dispensation of it; It is he that speaketh in them & by them, so long as they keep to their commission, and deliver nothing to the people but the counsel of God, and that which they have first received. Christ is here, as elsewhere, called a Shepherd, in pursuance of the Metaphor of goads and stakes, whereby herdsmen drive their oxen, and shepherds pitch their cauls, John. 10.11. Heb. 13.20. 1 Pet. 5.4. Hereby then is noted, The Divine Authority of the holy Scriptures delivered by Inspiration unto the Pen-man thereof for the use of Church. The Spirit of Christ being in those that wrote them, 1 Pet. 1.11. 2 Pet. 1.21▪ 2 Tim. 3.16. 2 Cor. 13.3. Heb. 1.1, 2. & 2▪ 3, 4. & 12.25. And also the duty of Pastors, to deliver nothing to the sheep of Christ, but that which is his, and which cometh from ⟨p. 409⟩himself, Jer. 23.22. Isai. 21.10. 1 Reg. 22.14. Ezek. 2.7.

V. 12. And further, by these, my son, be admonished: of making many books there is no end, and much study is a weariness of the flesh] And further, The Learned do by this word, join this verse unto the three former, as an inference from them. And some render it thus. Quod reliqum est, that which remains as is the result of all this inquiry is this, That since the Preacher was wise and faithful, to seek out such acceptable words, words of truth, consonant to the doctrine of other wise men, effectual, as goads and nails, delivered from the great and chief shepherd of the flock: That I say which hereupon remains is this, That thou my son be admonished by these words. Others begin the ninth Verse thus, And rather, because the Preacher was wise, &c. and then here repeat it, And rather, I say, by these be admonished, rather by these doctrines of mine, then by any other humane and vain writings. Amplius his, cave, quaeras, so Vatablus: and quod plus est istis, cave ab isto; so Cajetan. Whatever others say, If they speak not according unto these words, there is no wisdom in them, and therefore no heed to be given unto them, Isa. 8.20. These are the most excellent ⟨p. 410⟩Monitors thou canst have; from these thou mayest most richly be informed, and warned how to live, Psal. 19.11.

V. 12. And further, by these, my sonne, be admonished: of making many books there is no end, and much study is a wearinesse of the flesh] And further, The Learned do by this word, joyn this verse unto the three former, as an inference from them. And some render it thus. Quod reliqum est, that which remains as is the result of all this inquiry is this, That since the Preacher was wise and faithful, to seek out such acceptable words, words of truth, consonant to the doctrine of other wise men, effectual, as goads and nails, delivered from the great and chief shepherd of the flock: That I say which hereupon remains is this, That thou my son be admonished by these words. Others begin the ninth Verse thus, And rather, because the Preacher was wise, &c. and then here repeat it, And rather, I say, by these be admonished, rather by these doctrines of mine, then by any other humane and vain writings. Amplius his, cave, quaeras, so Vatablus: and quod plus est istis, cave ab isto; so Cajetan. Whatever others say, If they speak not according unto these words, there is no wisdom in them, and therefore no heed to be given unto them,

of making many books there is no end, &c.] An argument to enforce the exhortation, from the fruitlessness and vanity of other studies.

First, There is no end of writing them; one refutes what another wrote, another vindicates what his adversary disliked. If happiness were to be sought for in humane writings; The Volumes are so infinite, the opinions so endless and various, that it would be impossible for any man to find it out of them; when a man had with much curiosity, and continual reading, wearied himself, and pined his flesh away, he would find it all an unprofitable, and impertinent labour, weariness to the body, without any satisfaction to the mind. Therefore let these words, so few, and yet so full, be thy counsellors: He that will not be admonished by those, shall never be satisfied with any others: He that refuseth the Wheat, will be but choked with the Chaff. Well may we say unto this one Shepherd, as Peter did, Lord, to whom shall we go? Thou hast the words of eternal life, Joh. 6.68. These only are the Writings which make us wise unto salvation, and do furnish us throughly unto all good works, 2 Tim. 3.15, 17. others are useful in ⟨p. 411⟩their order: These only are the Rule of faith and life.

First, There is no end of writing them; one refutes what another wrote, another vindicates what his adversary disliked. If happiness were to be sought for in humane writings; The Volums are so infinite, the opinions so endless and various, that it would be impossible for any man to find it out of them; when a man had with much curiosity, and continual reading, wearied himself, and pined his flesh away, he would find it all an unprofitable, and impertinent labour, weariness to the body, without any satisfaction to the mind. Therefore let these words, so few, and yet so full, be thy counsellors: He that will not be admonished by those, shall never be satisfied with any others: He that refuseth the Wheat, will be but choaked with the Chaff. Well may we say unto this one Shepherd, as Peter did, Lord, to whom shall we go? Thou hast the words of eternal life, Joh. 6.68. These only are the Writings which make us wise unto salvation, and do furnish us throughly unto all good works, 2 Tim. 3.15, 17. others are usefull in

V. 13. Let us hear the conclusion of the whole matter; Fear God and keep his commandments: for this is the whole duty of a man] Or, the whole end of the matter, or the Sum and substance of the whole matter is heard; The discourse of mans happiness, which in this Book I have undertaken, is at an end, no more need be said of it; The sum of all is comprised in these two words, Fear God, keep his Commandments; this is all man needs, to lead an happy life.

V. 13. Let us hear the conclusion of the whole matter; Fear God and keep his commandements: for this is the whole duty of a man] Or, the whole end of the matter, or the Summe and substance of the whole matter is heard; The discourse of mans happiness, which in this Book I have undertaken, is at an end, no more need be said of it; The summe of all is comprized in these two words, Fear God, keep his Commandements; this is all man needs, to lead an happy life.

Let us hear the conclusion of the whole matter] This is an Exordium to stir up attention; I will in two words give you an Abridgement of all that can be said; therefore take special heed to remember them. The Verse begins with a great Letter in the Original, which is as Buxtorf, in his Tiberius notes, to excite the more heed and attention, the whole sum of the duty of man, being contained in this short saying, wherein he observeth the right order; for first, he begins with the internal root of all obedience and worship, which is, a filial, reverend, awful, and loving fear of God and his goodness in ⟨p. 412⟩the heart, Hos. 3.5. Prov. 1.7. Secondly, He proceedeth unto the fruit, which groweth out of this root of filial fear & love, shed abroad in the heart, which is an equal, uniform, constant, universal observing of his Commandments; of all of them without partiality; of all of them, as his, in obedience to his authority, in the acknowledgement of His Holiness in them, and of his Dominion and Sovereignty over us: keep His Commandments out of fear to displease him; out of conscience to approve your selves unto him; out of care to bring glory to his Name, to testify your thankfulness for his mercies, and your conformity to his Will.

Let us hear the conclusion of the whole matter] This is an Exordium to stir up attention; I will in two words give you an Abridgement of all that can be said; therefore take special heed to remember them. The Verse begins with a great Letter in the Original, which is as Buxtorf, in his Tiberius notes, to excite the more heed and attention, the whole sum of the duty of man, being contained in this short saying, wherein he observeth the right order; for first, he begins with the internal root of all obedience and worship, which is, a filial, reverend, awful, and loving fear of God and his goodness in ⟨p. 412⟩the heart, Hos. 3.5. Prov. 1.7. Secondly, He proceedeth unto the fruit, which groweth out of this root of filial fear & love, shed abroad in the heart, which is an equal, uniform, constant, universal observing of his Commandements; of all of them without partiality; of all of them, as his, in obedience to his authority, in the acknowledgement of His Holiness in them, and of his Dominion and Soveraignty over us: keep His Commandements out of fear to displease him; out of conscience to approve your selves unto him; out of care to bring glory to his Name, to testifie your thankfulness for his mercies, and your conformity to his Will.