event not answerable to our follies but to his love 5. That we cannot judge of the wisdom or folly the goodness or badness of men by outward events because these happen alike to all Chap. 8.14 9.11 V. 16. There is no remembrance c. What he observed in the general before he now maketh good in two particulars viz oblivion and death which are both alike common to wise men and to fools Wise men may seem to secure at least their names though they cannot their bodies from mortality by such magnificent works as Solomon here wrought and by such noble contemplations as he was conversant in but he assures us here the contrary and elsewhere that Piety onely keepeth the name from rotting with the body Prov. 10.7 Psal. 112.6 Psal. 49.11 12. Jer. 17.13 Time will eat out all the monuments of wisdom or though they continue yet the renown of a wise man doth him no good at all he is not after death sensible of it or comforted with it so Chap. 1.11 new wise men that arise in after Ages will darken and eclipse the honour of those that went before them and so will it be done to them in the Ages that follow To be sure no mere wise or great mans honour separated from Piety will hold pace with his being at the last day there will so much shameful matter be discovered against the wisest of wicked men as they shall the â—â—se all their renown and shall appear to be vessels of dishonour and shame for evermore 1 Cor. 4.5 2 Tim. 2.20 And how dieth the wise man as the foâ—l The second fate common to both Thâ—s how is a passionate interrogation noting grief that it is so wonder that it is no otherwise and indignation or disdain that thingâ— so exceeding different in their worth should both of them perish alike Thus there is a Quomodo dolentis of grieving Lam. 1.1 admirantis of wondring Acts 2.7 8. Indignantis or objurgantis of chiding and disdain Joh. 5.44 Matth. 23.33 And because it may be objected That this Argument may as well disable Piety from making a man happy as wisdom Since the same question may be framed of them as well as of these How dieth the just man as the unjust 〈◊〉 must remember that Piety followes a manâ— and so abides with him after death which no other acquired excellencies do either as ornaments or as comforts Rev. 14.13 Death doth not cut off their spiritual life and union with Christ which was that which made them happy here Wicked men are dead being alive 1 Tim. 5.6 and good men livâ— in death Joh. 11.25 26. Mat. 22.32 therefore the Jews called their burying place domus viventium the houses of the living Therefore there is no durable Life or Honouâ— but in the fear of the Lord. V. 17. Therefore I hated life c. Thiâ— is the effect which this great vanity of thâ— most excellent humane endowment wrougth in the heart of Solomon made him weary of living to so little purpose as to dye at last like the basest of men He saw no loveliness or desireableness in life it self though â—he chiefest outward blessing all the course â—hereof being full of evil grievous cruciaâ—ing disquieting labour all which at last â—uns down like the waters of Jordan into the same lake of death with the other refuse of men Many mens poverty pains sickness worldly troubles have caused them to complain of their life but here is one who had health peace honour abundance of all the contents which the world could afford not murmuringly but as it were judiciously and critically making the same complaints The greatnesse of his wisdom being such as that all the comforts of life were too narrow to satisfie the inquiries of it he saw little valuable or desireable in it Here observe 1. That life it self is too mean a thing to bring full content to the soul of man It must be something better then life which must do it Psal. 63.3 2. That in the greatest confluence of worldly things the life of a man may be full of grievous labour and he weary of it not onely out of anguish of spirit but of natural wisdom observing the vanity thereof 3. That the wisdom of man without making use of the grace of God is very apt to undervalue the greatest outward blessing which humane nature is capable of as Solomon here doth life There is â—aturally so much distemper in the heart of man that except all things answer his own desires and expectations he will fall out with his very life and pick quarrels with the choycest blessings that God here affords him As a little cloud hides the light of the whole Sun from the eye so amidst a multitude of enjoyments a little labour or trouble which comes along with them doth darken the beauty and remove the content of them all Gen. 30.1 Psal. 59.15 Esth. 5.13 4. Concerning this point of being weary of Life or hating it as an unlovely and undesireable thing we may note 1. That Life is the choycest and principal outward blessing which God here affords us and that unto the comfort and preservation thereof all other outward blessings are directed Mâ—tth 6.25 2. That though in a way of obedience we are to undervalue it at the command of God when he calls on us to lay it down Luke 14.26 Act. 20.24 1 Joh. 3.16 Joh. 12.25 and in comparison of a better life we may groan for a deliverance from it and to be with Christ Phil. 1.23 yet it is a great fault out of passion murmuring outward troubles nay out of largeness of heart as here Solomon doth to dis-esteem and wax weary of so great a blessing Gen. 27.46 Numb 14.2 Job 10.1 36.20 Jon. 4.3 8. V. 18. Yea I hated all my labour c. All those magnificent and excellent works which with so much labour I had wrought They were all so far from ministring unto my heart any solid contentment that I grew wholly out of love with them had no regard nor respect at all unto them If by hatred here and in the former verse be meant only an abatement of that love and delight which his heart might over-sensually take in them then this was a very commendable fruit of the vanity which he discovered in them according to the counsel of the Apostle upon the same ground 1 Cor. 7.29 30 31. 1 Joh. 2.15 Love not the world that seems to be a worldly and secular life or Temporal Being nor the things of the world that is the provisions and materials which are the fuel of lust in the world and so hatred sometimes signifies an abatement and moderation of love Matth. 10.37 compared with Luke 14.26 Joh. 12.25 Gen. 29.30 31. But if by Hatred is meant a detestation and abhorrency of them so as to leave off all care of duty to be exercised in wordly things according to the travel which God hath appointed for the sons of men Chap.
ANNOTATIONS ON THE BOOK OF Ecclesiastes LONDON Printed by I. Streater 1669. ECCLESIASTES OR The Preacher The Argument THe Author of this Book both by the Style and by the Title of it appeareth to have been Solomon since no other Son of David was King in Jerusalem but he He seemeth to have written it in his old Age when he took a more serious view of his past Life The Honours pleasures wealth wisdome he had so abundantly enjoyed The Errors and miscarriages which he had fallen into the large experience and many observations he had made of things Natural Moral Domestical Civil Sensual Divine the Curious and Critical inquiry he had made after true happinesse and what Contribution all things under the Sun could afford thereunto Concerning which He doth 1. In the general discover the utter vanity and insufficiency of all things here below to make a man Blessed in regard of their mutable nature of their weaknesse and disproportion to the Soul of Man of the weariness which is contracted by the studying of them and the impossibility of ever drawing from them more then haâ—â— been formerly extracted and consequently the fruitlesse attempt of any that should ever after go about to receive satisfaction from them 2. He demonstrateth this General Proposition touching the most Vain Vanity of all things under the Sun by an Induction of those particulars from which above all others men usually expect the greatest Contentment Those are 1. Wisdom and Knowledg both natural and moral for inquiry whereinto no man was ever furnished with greater abilities and stronger inclinations in himself or with more fitting provisions and assistants from without then Solomon was in regard of the greatnesse of his dignity and estate and yet after all he concludeth That Wisdome and Knowâ—edge do but encrease Grief and Sorrow so far are they from bringing such blessedness to the Soul as may fully satisfie the desires thereof 2. Pleasures and Delights which he had as much advantage by his greatnesse to Enjoy and by his wisdome to Examine as ever any other man should have and yet all the content he expected from them did end in hatred of them and despair of ever mending his condition by them 3. Honour greatnesse and power in the World concerning which he sheweth that it is so far from making men happy as that without the fear of God to correct and â—emper it it is the occasion of much wickednesse to those that have it and of much misery to thâ—se that suffer under it It usually breaking forth into oppression and violence whereby men in power carry themselves like beasts towards their brethren and shall themselves dye like beasts undesired and unlamented It being likewise matter of much discouragement to men that are oppressed by it making them weary of their lives careless of their labours resolved rather upon quiet idlenesse then upon envied imployments and to get what they can privately to themselves then having been publickly useful to â—e repayed with no other Rewards then wrong and danger by which means Society and Community of services amongst men so greatly beneficial to publick interest are obstructed and dissolved 4. An outward form of Religion and of Divine Worship into which foolish men by carnal confidence and superficial performances do also put diverse vanities and make even Gods service unuseful to their Happinesse 5. Riches and great Possessions which are so far from satisfying the heart of man as that they occasion more cares lesse sleep lesse quiet are snares and occasions of much Hurt to the owners of them who living possess them with sorrow and dying part with them with wrath and indignation Having little benefit by them in their life as having not power no enjoy them nor in their death any comfort from them as leaving them to they know not whom being not at all exempted by them either from misery or mortality And having thus discovered the vanity of the principal things from whence the Heart of man might have expected satisfaction He doth thereupon prescribe many excellent means for healing and abating of that Vanity and for procuring tranquility unto the Mind and peace and comfort to the life of a man Such are Contentation of heart in the sweet and frâ—e Enjoyment of all outward Blessings with thanksgiving and in the fear of God Quiet and Humble Acquiescency under the holy and powerful providence of God in all the Events which befall us in the World Sincerity of heart in his worship and prudent Piety in our vowes prayers and addresses unto him Patience of spirit under all the oppressions we meet with in the world A composed preparedness of mind to undergo sorrows and afflictions Prudent and pious moderation of spirit in our behaviour towards all men that so we may preserve our names from Calâ—mnie and our persons from danger Meekness Charity Patience towards such as offend considering Common frailty and our own weaknesse Sobriety of mind contenting our selves with a measure of wisdome and knowledge and not busying our selves with things too high for us Practical Prudence which may render us beautiful in the eyes of others Loyalty aâ—d obedience towards Magistrates that our lives may not be made uncomfortable by their displeasure Wisdome to discern of time and judgment Preparedness of heart against inevitable evils Submission to the Holy and invincible Providence of God admiring his Works adoring his Iudgments Ioyful fruition of Comforts Conscionable and industrious walking in our particular Callings Wisdome how to carry our selves amidst the many Casualties which meet us in the World so as that we may by our loyalty towards our Superiours decline the danger of displeasure from them and by our Charity to Inferiours lay up a good foundation for our selves against the time to come Lastly Moderation in the use of Comfâ—rts here And preparation by the fear of God and keeping of his Commandements for death and Iudgment hereafter That by these means as our Life is sweet so our Death may be welcome That the Piety of our Youth may help us to bear the Infirmities of our Age and to lift up our Heads in the day of Redemption CHAP. I. IN this Chapter we have 1. The Inscription of the whole Book ver 1. wherein the Author thereof is described by his Natural Relation the son of David His Civil Relation King in Ierusalem and his Church-Relation a Preacher or a Penitent Soul returning into the bosome of the Church from whence by many gross miscarriages he had secluded himself 2. A general Proposition setting forth the utter insufficiency of all things under the Sun to make a man Blessed and the extream vanity which is in them in relation unto such an End however otherwise useful and benefâ—cial they may be within their own sphere when sanctified to sweeten and comfort the life of a man who hath placed his Happiness in God insomuch that all the labour which is taken to extract happiness from the Creature will be
to themselves Psal. 9.20 Ezek. 28.6 9. Isa. 2.22 31.3 Neither may he contend with him that is mightier then he He cannot implead God nor enter an action or suit in Judgement with him he cannot call him to an account or judge him he may not think by contending with God to alter or break through the order of his providence or decrees Isa. 45.9 Job 9.2 3 12. Jer. 50.44 Job 4.17 Rom. 9.20 Ps. 51.4 1 Cor. 10.22 Ezek. 22.14 Ps. 33.10 11. Job 34.23 V. 11. Seeing there be many things which increase vanity what is man the better This is commonly understood as a furthâ—â— argument against insatiable desires of wealth because where there are many of them theâ— increase doth but increase vanity that is 〈◊〉 usual concomitant of great abundance morâ— cares more distractions more fears morâ— troubles and imployments come along witâ— them and yet man is not a whit betteâ— then he was before he was fed and cloatheâ— then and he is no more now Can he carâ—ry any of them with him can he find 〈◊〉 any more excellency in them will theâ—â— any real advantage remain unto him more then his own portion and comfortable accommodations by them But I rather conceive these words to be a solemn conclusion of all the former discoveries of vanity in the creatures and repetition of what he gave summarily before Chap. 1.3 It was there laid down as the Proposition which he undertook to demonstrate and having demonstrated it it is here in the close of the whole discourse resumed again and the whole drawn together in one brief recapitulation seeing there are thus many things wiâ—dome folly pleasures honours crowns riches that increase vanity what is man the better in regard of solid happiness and contentment for any or for all of them V. 12. For who knoweth what is good for man in this life Amongst such variety of things under the Sun which the heart of man is apt to be drawn unto neither he himself nor any other is able certainly to inform him which of all those is best for him to enjoy and reap comfort from Whether it be better for him to be rich or poor in a 〈◊〉 or low condition in a private retirement or in publick service some mens greaâ—ness hath undone them or other mens meanness hath secured them 2 Reg. 25.9 12. Sâ—me men had not been so wicked if they had not been so learned others had not been so vitious if great wealth had not excited and been fuel to feed their lusts Achitophel might have lived longer with less wisdome and Nabal with less wealth No man can tell whether that which he snatcheth at as the silly fish with most greediness and greatest expectation of contentment from it may not be temper'd with poyson or have a hook under it and so be the occasion of his greater misery Rom. 1.22 2 Pet. 2.18 19. Rom. 6.21 Prov. 1.13 18 19. All the dayes of his vain life which he spendeth as a shadow If he do by chance rather then by election happen upon that way and course which was best for him yet his very life the best of all outward blessings is it self but a very vanity and shadow It is but a very little while before he must part with it and all those comforts which rendred it peaceable and cheerfull to him A very elegant description of the shortness of mans life All the number of the dayes of the life of his vanity which he spendeth as a shadow 1. He calleth them dayes not years 2. Dayes that may be numbred which likewise intimateth fewness of them as Job 16.22 Isa. 10.19 Psal. 105.12 Num. 9.20 3. A life of vanity a very vain life The substantive for the adjective as Psal. 31.3 68.31 Psal. 140.12 Rom. 7.24 Ephes. 4.24 Phil. 3.21 4. A life spent like a shadow that hath little of substance while it lasts and doth presently vanish away Ps. 39.6 144.4 Job 14.2 Jam. 4.14 Job 8.9 for who can tell a man what shall be after him under the Sun As a man can have little satisfaction by outward good things here in his own sight and life-time so can he promise himself as little in name or family when he is gone because he can by no means foresee or foreknow future and contingent events Chap. 2.18 19. CHAP. VII THe Wise man having set forth many vanities of this life and the great disappointment which men meet with who seek for happiness and satisfaction from them and thereupon the vexation which naturally ariseth from such a disappointment and having interwoven some general remedies against these vanities namely the fear and worship of God and the cheerfull enjoyment of outward blessings He here proceedeth to many other particular means of healing the vanities of this Life and procuring tranquillity and peace to the mind of man in the midst of them Such are 1. A good name ve 1. 2. A composed preparedness of mind to entertain death the chiefest outward evil and consequently to bear any any other sorrow verse 2 3 6. 3. Moderation and patience of spirit to bear with present evils and to digest injuries expecting the end and issue which God will give vers 7 10. 4. Wisdome to defend a mans self against the vanity of Riches vers 11 12. 5. Acquiescency in the Government of all things by the wise providence of God vers 13 15. 6. Contentation of heart in all estates as well adversity as prosperity considering Gods wise and just tempering of them together for our good vers 14. 7. Prudent and pious moderation of our behaviour so as that we may not by rash zeal or inordinate walking expose our selves to danger and trouble vers 16 17. 8. Resolution and constancy in the fear of God vers 18. 9. Wisdome of meekness charity and patience towards such as offend considering the general frailty of humane nature and the experience and sence of our own weakness vers 19 22. 10. Contentment with such a measure of wisdome as is in this life attainable and not to busie and disquiet our thoughts with things which are above us vers 23 24. Now as before in the handling of humane vanities he did occasionally intermix some Remedies thereof so here in handling the remedies of it and the means to obtain tranquiâ—lity of mind he doth here and there intermix some other vanities which are great occasions of vexation and unquietness to the heart of man one principal one whereof he had had very sad experience he doth here subjoyn namely the bitterness of an ensnaring woman vers 25 29. Vers. 1. A Good name is better then pretious oyntment Or A name is good before good oyntment A name for a good name as a wife for a good wife Prov. 18.22 By a good name understand that which hath its foundation in an innocent unblameable and profitable life when a man hath reverence in the conscience of others 2 Cor. 4.2 for the name of the
therefore when we cannot understand them we must admire and adore them Job 9.2 14 40.2.3 Rom. 11.33 36. CHAP. IX IN the end of the former Chapter the Wise man observed the secret and hidden course of Gods providence and in this proceedeth in the same argument taking notice of a confused administration of the world in common Events which do equally befall both the good and the bad even as death at the last hapneth to them all alike vers 1 2 3. Whereupon he resumeth his former remedy against this vexation to wit that we should comfortably enjoy life and the good things thereof while we have time to do it and not defer it till it be too late because when death comes it deprives us of all the comforts and delights which this present life doth afford unto us upon which occasion he praiseth life before death because therein we have the liberty of enjoying all good things under the Sun the sense of all which Death doth bereave us of vers 4 5 6. And therefore since the dayes of our life are but Vanity we ought with much cheerfulnesse and intention of mind to enjoy all the sweet contentments which life doth afford us yet so as not to leave the duties of our Calling undone this being all the portion which we can have in this life of all our labours vers 7 8 9 10. After which he falleth into the contemplation of another wonderful providence of God whereby events seem to befall men rather by chance then by reason and counsel and contrary to those previous dispositions by which we are led to expect far different effects from those which do come to passe vers 11. The reason whereof in part he subjoyns namely that invincible ignorance which is in all men of the proper seasons wherein actions are to be done or else disability to foresee and prevent the evils which are coming towards them and do suddenly surprize them vers 12. Lastly lest he should seem to dictate unto us a supine neglect of all good means towards our desired Ends in regard that things seem to be governed rather by chance then by counsel He sheweth the excellent use of godly wisdom to deliver us out of such dangers by an example of One poor but wise man who being in a little City meanly man'd and defended did by his wisdome deliver it from the power and military assaults of a mighty King which came against it Yet shewing withal a very great Vanity amongst men in neglecting so wise a man because of his poverty vers 13 14 15 16. whence he concludeth by shewing the excellency of wisdome that silent wisdome is better then clamorous and bustling power and then all instruments of war And withal that as one wise man may avert much danger so one wicked man may destroy much good vers 17 28. Vers. 1. ALl this I considered in mine heart I gave all this to my heart I laid it up in mine heart It noteth special study and attention thereunto Luke 2.51 21.14 even to declare all this To prove examine perfectly to understand and clearly to manifest all this The word signifies to purifie and purge because when a thing is soyled and defaced it is the more difficultly known 2 Cor. 3.16.17 18. That the Righteous and the wise and their works are in the hand of God That the persons and works of the best and most prudent men are not in their own power or disposal but are guided by a Divine providence and by a secret invisible and unpreventable direction from above by him who worketh all things by the counsel of his own Will To be in the hand of God noteth 1. Subjection to his power Joh. 3.35 Matth. 28.18 Joh. 5.22 2. Direction and guidance by his povidence Act. 4.28 Jer. 10.23 Prov. 16.9 20.24 Exod. 34.24 3. Ruling by his powerful though sometimes secret and invisible Government So the hand of the King notes the command or order given by the King 1 Chron 25.3 4. Custody and protection from evil by his care Ester 2.3 Isa. 62.3 Joh. 10.28 29. Our works are transient things and as they come from us seem to vanish away and to be no more they are quickly out of our hands but they are alwayes in Gods hands and written in his book he reserveth them unto the time of Retribution and keepeth an exact Record and Register of them So that no one of them shall be unrewarded Heb. 6.10 Our persons our times our imployments are in the hand of God men cannot do to us or dispose of us as they will Joh. 19 10 11 neither can we dispose of our selves as we please but he who is wisest and knowes what is best for us and what uses we are fittest for doth as it pleaseth him order both our persons our times our places our callings our work our wages as may be most for the glory of his Name whose we are and whom it is our happinesse to serve in whatsoever station he shall be pleased to place us in 2 Sam. 15.25.26 no man knoweth either love or hatred by all that is before them The words admit of such a reading as this The Righteous and the wise and their works are in the hand of God Also Love and Hatred to wit are in the hand of God He loveth whom he will he hateth whom he will Rom. 9.11 12 13 15 16. No man knoweth any thing that is before him no man can discover the counsel or the love and hatred of God by any outward things which he looketh on the same things equally happening to the good and to the bad Chap. 8.14 Matth. 5.45 Or no man can know whether the things which he loveth or the things which he hateth shall befall him though he guide his works with never so much rectitude and prudence events depending on the providence of God and not on the counsel of man Rom. 9.16 Jer. 9.23 24. Isa. 45.9 Jam. 4.13 14 15. V. 2. All things come alike unto all and there is one event c. Some would have these words and so forward to vers 13. to be the perverse judgement of the flesh and the voice of Atheists and Epicures upon the doctrine of providence before observed But we must remember that Solomon speaketh only of outward things and the different administration of them and of the remedies of vanity and vexation in regard of our condition here under the Sun restraining and limiting all the confused events of worldly things by the holy hand and wise providence of God And all the precepts which might otherwise seem to savour of Sensuality and Epicurisme by the fear of God and honest labour in our vocations which things being premised all that is here set down doth well consist with the will of God and the scope of Solomon in this book which is to set down such rules de Tranquillitate animi as may make a man comfortably to digest the vanities of this
life and sweetly to pass over the time of his pilgrimage here All things come alike to All Omnia sicut omnibus So Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All alike unto All. This is the reason why we cannot judge of love or hatred by outward things for albeit good things are promised unto good men and evil things threatned unto evil men yet God doth so proceed in the execution of these promises and threatnings as that faith only can discover the difference all things outwardly and to the eye of sense appearing alike to all As if the Lord had subjected all things to the domination of Fortune rather than of Justice and that the events of the world were all rather casual and contingent than either predetermined by the counsel or governed by the providence of God one event to the righteous and to the wicked c. Moses dyes in the wilderness as well as those that murmured Josiah in the wars as well as Ahab Is Abraham rich so is Nabal Is Solomon wise so is Achitophel Is Joseph honoured by Pharoah so is Doeg by Saul And usually as to outward things the advantage is on the side of the worst men Ps. 73.12 13. Mal. 3.15 to the righteous and the wicked In regard of their spiritual state and condition towards God Not that any man is perfectly righteous in this life Chap. 7 2◠but inchoatly by the first fruits of the Spirit Comparatively in opposition to the wicked Evangelically by sincere dispositions of heart and by the ordinary prevalency and dominion of grace to the clean and unclean Between whom great difference was to be made Ezek. 22.26 to him that sacrificeth and him that sacrificeth not That carefully observeth or prophanely neglecteth the worship of God as we see in the examples of Jeroboam and Jehu 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 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 V. 3. This is an evil amongst all things that are done c. When I consider the course of providence I found this to be one of the most grievous things which hapneth under the Sun That all things the same equal events both in life death do happen not only to the just and the unjust but even to the maddest and most desperate of sinners who all their life long do give up themselves unto all excess of wickedness 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Symmachus Others After that i. Following their own 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 joyned 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 joyned by a transposition of the Original letter◠This correction some Learned men have conceived unnecessary Some rendring it thus For what or which shall be chosen Thereby meaning how difficult it is to resolve which state or condition to chuse 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 comon 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 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 joyned to wit with the dead Who will chuse 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 joyned 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 injoy But as to the good things of this world after death there is no hope Symmachus whom the vulgar followeth rendreth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall alwaies 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 joyning in fellowship with the living 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
while it is day while we have life and opportunity we must ply our duties Eccles. 9.10 Joh. 9.4 for thou knowest not whether shall prosper or whether will be most right or congruous the one or the other c. Thou maiest justly expect a blessing upon all however though the success as to men be not alwaâ—es prosperous sometimes thy bounty is misplaced upon those that abuse it or return evil for good yet with God constancy in well-doing will not miss of its reward and by this largeness heart thou maist unawares entertain Angels and bring extraordinary blessings upon thy family Matth. 10.14 42. Heb. 13.2 1 Reg. 17.13 16. V. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun By light and beholding the Sun we are to understand the time of this present life as is evident by what follows in the next verse so Job 3.20 33.30 and withall we may take in those pleasures and comforts thereof which serve to render it more sweet and contentfull Some make it to be a tacit objection against that continual labour which he before prescribed Since life is short we ought to use all the wayes we can to render it pleasant and not weary out our time and strength in continual toyl and labour it is much more sweet to enjoy the light and pleasures of life while we may 1 Cor. 15.32 whereunto they make the words of the next verse to be an answer That when death comes the good we have done will remain with us but all our pleasures and delights will vanish into nothing It may seem to relate unto the former verse as well as to that which follows sow your seed in the morning and in the evening so long as you have the light of the Sun to guide you for this is the chief comfort and sweetness of life to be doing good while we have time opportunity because the dayes of death and darkness are coming wherein we cannot work But it seemeth rather to be a Transition unto a new matter In the former parts of this book the Wise man had set forth the vanity of all outward things and had prescribed many gracious and excellent means to remedy the same and to frame the heart of man unto Tranquillity and peace But now when by these precepts the life of man here is rendred as full of comfort and quietness as an earthly condition is capable of yet though his life be never so sweet there are great evils coming which will require much meditation and preparation of hearâ— to fit a man for them and there is a far longer condition for the future which will abide us after this life is gone necessary therefore it is unto the compleating of that happiness whereinto he had all this while inquired to secure not only the comforts of this life but the assurance of a better which is the business of Solomon in the remaining part of this Book by a timely meditation of death and judgement and by the fear of God and keeping his commandments in our youth to arm us against the terror of future evils and to fit us for that happiness which is the whole of man and which will be throughly proportionable to his largest desires And so the meaning is this It is true indeed to enjoy the light of the Sun and the comforts of this present life is a very sweet thing Sensually sweet unto those who are voluptuous Solidly and substantially sweet unto those who by all the foregoing precepts have gotten wisdome to cure the vanity and vexation of spirit which otherwise outward things are apt to produce yet both the one and the other must remember that though life be sweet under the Sun yet it is not long much less perpetual dayes of darkness are to come therefore unto compleat happiness there is yet more to be done and such an estate to be secured as may bear full proportion to the capacities of an immortal soul and may make up the Whole of man Light is Sweet Sweetness here is that properly which is the object of our Taste Jâ—dg 14.18 Prov. 24.13 but it is usual in the Scripture to attribute that which is proper unto one sense to another as to see thunder Exod. 20.18 to see the smell â—f a field Gen. 27.27 It is a broken and concise sentence unto which something is to be added or understood it is indeed sweet to see the Sun life is pleasant but yet it is vanity and will end in death by the meditation whereof we are to abate our inordinate love of the profits and pleasures of so vanishing a condition V. 8. But if a man live many years and rejoyce in them all yet let him remember the dayes of darkness for they shall be many All that cometh is Vanity Though it be a sweet thing to enjoy life and the comforts thereof and though a man should live long and all that long life should have his full of worldly delights yet the serious meditation of death and the long abode we shall after all those pleasures have in the house of darkness will sufficiently demonstrate the vanity of Temporal life how long or how prosperous soever it have been such a life we find described Job 21.7 13. By dayes of darkness are understood in opposition to light and the seeing of the Sun in the former verse that space of time wherein men shall lie in the dust Psal. 88.12 13. Psal. 143.3 Eccles. 6.4 Job 10.21 for they shall be many This some apply to the first words of the verse though the dayes of life be mâ—ny yet let a man remember the dayes of darkness and that will make him judge all things which happen in this world to be but vanity we may likewise read the words thus If a man live many years let him rejoyce in them all he is not debarred the comforts and contents of them but let him withall temper and moderate the joyes of life with the meditation of death and know that every thing which hapneth that every man which cometh into the world is vanity V. 9. Rejoyce O young man in thy youth and let thine heart cheer thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes But know thou that for all these things God will bring thee into judgement Since all that cometh is vanity as well youth as age both which he sheweth here and in the next Chapter And since the dayes of life and jollity here how long soever are very short and inconsiderable in comparison of the dayes of darkness which follow after them he therefore perswadeth those who are most subject to be transported with the pleasures of life to remember death and judgement and thereby to restrain their inordinate desires A young Epicure who is scornfull and impatient of such cooling and chill doctrines as those of death and judgement might be
to leave unto the son or the sons to inherit it after his father V. 15. As he came forth of his mothers womb naked shall he return to go as he came Though he could secure all his wealth from perishing yet he himself must leave them and go out of the World as naked as he came into it And that which hath no power to free us from death to comfort us in death to go with us into another World after death is no foundation of happiness or solid tranquillity Job 1.21 Psal. 49.17 1 Tim. 6.7 Luke 12.20 21. to go i. To dye Chap. 6.4 Job 16.22 Psal. 39.13 Phil. 1.23 Return viz. to the Womb of the common mother the earth Job 1.21 Eccles. 12.7 and shall take nothing of his labour That is of his estate gotten by hard labour Chap. 2.19 Prov. 5.10 Deut. 28.33 which he may carry away or cause to go along with him in his hand He cannot carry so much as one handful of all that he hath with him V. 16. And this also is a sore evil As before vers 13. That though his Riches haply are not kept for his hurt nor do not perish in his time yet they will not at all keep him from death nor profit him in it Riches will not profit in the day of wrath that in all points as he came so shall he go His death and his birth are over against one another in an exact proportion and what profit hath he that hath laboured for the wind For that which will not stay which cannot be held fast which is emptiness and very vanity So words of wind are empty and vain words Job 16.3 A man walking in wind that is a lying Prophet Mic. 2.11 so to reap a whirlwind Hos. 8.7 to fill the belly with the east wind Job 15.2 to inherit wind Prov. 11.29 to bring forth wind Isa. 26.18 To feed upon wind Hos. 12.1 To speak into the ayr 1 Cor. 14.9 To beat the ayr 1 Cor. 9.16 Are expressions of very vain and fruitless enterprizes Here money is compared to wind The one hath wings to fly away with Prov. 23.5 so hath the other Psal. 104.3 The one cannot be held Prov. 30.4 neither can the other 1 Cor. 7.31 V. 17. All his dayes also he eateth in darknesse and hath much sorrow and wrath with his sicknesse Or according to the words in their order thus Also all his dayes he eateth in darknesse and much sorrow and his sicknesse and wrath A further vanity of Riches in the hands of a covetous worldling he denies himself a full free and comfortable enjoyment of outward things he cannot unbend himself from his â—arking cares even when he goes to eat but as he gets so he useth and enjoyeth his wealth in darkness i. e. for the words following are Exegetical in sorrow and wrath even unto very sickness All his dayes he eateth in darkness It may be understood either literally that he doth so lengthen out his labour and grudge to spare himself any times even of necessary refreshment as that he deferreth eating till it be dark and till he can work no longer Or rather Metaphorically he eateth without any pleasure and with much trouble and anxiety of minde so much darkness commonly importeth Isa. 49.9 10. 50.10 Mic. 7.8 and hath much sorrow Or indignation The word in some Copies as the Learned observe is read with the points of a noun in others of a verb and so they render it multum irascitur or indignatur he is very angry or he sorroweth much and hath sickness and wrath The meaning as I conceive is he eateth in darkness basely and wretchedly as a slave to his riches he storms grieves frets is even sick with anger and vexation at the expences he is put unto in keeping but a mean and a sordid Table The Greek by a very easie mistake in the letters which are much alike read it thus All his dayes he is in darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in mourning and in sorrow and in sicknesse and in wrath His sickness for he hath sickness The Affix is used for the separate and absolute pronoun as Psal. 115.7 Ezek. 29.3 Our reading He hath sorrow and wrath with his sicknesse where the conjunction copulative is rendred by the preposition with as sometimes elsewhere 1 Sam. 14.18 seemeth to intimate such a sense as this All his dayes or while he lives he eats in sorrow and when he falls sick and is in danger of death he hath much wrath and indignation in his sickness for fear of parting from his wealth which he so dearly loveth and hath so hardly laboured for V. 18. Behold that which I have seen It is good and comely c. Here is subjoyned a remedy of this Vanity setting forth the right use of riches to take away all this sinful anxiety which is conversant about them which is in the fear of God comfortably to enjoy his good blessings without afflicting our selves for the future but casting ouâ— cares upon him who careth for us that which I have seen is this He speaketh out of experience and upon exact study and inquiry after the truth as 1 Joh. 1.1 3. Joh. 1.14 Chap 1.13 2.24 3.22 It is good and comely Good and comfortable to a man himself Comely decent honourable and of good report toward others Or there is a good which is also comely Or it is good yea it is comely Or Behold I have seen that which is good that which is comely The like manner of expression 1 Sam. 15.20 Psal. 10.6 Teaching us in our conversation 1. To look unto that which is good in it self and then to that which is decent towards the world Phil. 4.8 that a man eat and drink and enjoy good of all his labour Or In all his labours to sweeten his labours with a comfortable fruition of the fruit of them Of all his labours so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie as much as Ex or De Exod. 12.43 all the dayes of his life which God giveth him When God gives life we should not deny the comforts of it to ourselves for it is his portion All the good he can ever have from them A metaphor from division of heritances or from distribution of meat at a feast It is that which God hath allotted him of all his labour But withal he must remember that God allowes him but a part God himself and the poor and his family country friends challenge part likewise in those goods wherewith God hath blessed him Prov. 3.8 1 Cor. 9.13 14. 1 Cor. 16.2 Gal. 6.6 10. 2 Cor. 12.14 1 Tim. 5.8 Isai. 23.18 V. 19. Every man also to whom God hath given c. Here is onely a further insisting on the same argument as Chap. 2.24 3.13 6.2 He shews 1. That God gives us our wealth Deut. 8.18 2. That he gives us dominion over our wealth that we may not be captivated unto
speaketh not of the boundless desires of covetous men which are never satisfied but of the just desires which a man of dignity and honour could have in order to the decency of his estate and to the quality of his place He cannot rationally wish for any thing towards the satisfaction of his just desires which his estate will not plentifully afford him Psal. 73.7 Luk. 12.17 18. Job 21.7 13. Psal. 17.14 All this a covetous wretch is said to have from God not in a way of blessing as if God did prosper and approve of his sordid or sinful waies of gain but in a way onely of providence his Sun shining on the just and unjust Matth. 5.45 yet God giveth him not power to eat thereof Chap. 5.18 19. To eat of them importeth a moderate and prudent use of them for necessity and delight taking a mans own portion this is a special curse and judgement of God when a man hath not an heart to enjoy the blessiâ—gs which God bestoweth on him as the contrary is a blessing from God Chap. 5.19 but a stranger eateth them One that is in no relation of neerness blood friendship to him or an enemy who spoileth and plundreth him of them This is noted as a great affliction Hos. 7.9 Deut. 28.33 Isa. 1.7 Lam. 5.2 Jer. 5.17 Here the Learned observe a difference between a mans own use of his goods and a strangers for he himself doth but eat of them but a stranger eateth them The former noteth care moderation providence The later cruelty and devouring without pity without measure This is a vanity and an evil disease Not onely a fruitlesse thing but a very grievous trouble when a man by sordid thoughts baseness of spirit unquiet and incessant cares greedy desires distrustful jealousies anxious fears thronging imployments keeps himself from taking any delight in his abundance and pierceth himself through with divers sorrows 1 Tim. 6.10 V. 3. If a man beget an hundred children He spake before of one who had none to succeed him in his estate but a stranger here he shews the misery of a covetous person to be as great though he have many children and live many years These be greater blessings in themselves Psalm 127.3 4.5 therefore children were called the glory of their Parents Hos. 9.11 Job 5.25 26. Psal. 21.5 128.6 But covetousnesse takes away the comfort of them an hundred children Very many a certain number for an uncertain as 1 Cor. 14.19 Prov. 17.10 1. Sam 18.7 many years so that the dayes of his years be many He seemeth speaking of long life to correct himself and call it rather many dayes then many years so Gen. 47.9 and his soul be not filled with good Or satisfied with good Either in regard of his own insatiable desires or of some curse of God mixing biternesse therewith as Chap. 5.10 Job 9.25 By his soul is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his appetite and desires as Gen. 34.8 1. Sam. 20.4 Psal. 103.6 Others understand this of the vanity of children and old age without riches when a man is so poor that he hath nothing to satisfie nature while he lives and cannot leave enough to bury him when he is dead Which sense is touched at in the Contents of the Chapter in our English Bibles and also that he have no burial Either through cruelty of murâ—herers spoylers or through neglect of heirs and successors who deny him an honourable interment It is a part of humane misery to be without burial Deut. 28.26 1 Reâ— 14.11 13. 2 Reg. 9.37 Isai. 14 20. Jer. 8.2 16.4 22.19 2 Chron. 21.19 I say that an untimely birth is better then he In regard of outward respects never to have felt good or evil not to be born at all or to be born and die at once then to live long in misery and then dye without love or honour from any Hereby is noted the base condition of such a person who is worse then an untimely birth which hath not had the ordinary comfort of the meanest living creatures to see the Sun Job 3.10 11 12 16. Psal. 58.8 V. 4. For he cometh in with vanity i. He is born Job 1.21 Josh. 1.9 To no purpose That which never comes to perfection but melteth and vanisheth away as soon as it is born is born in vain and departeth in darknesse Or into darknesse or obscurely without any notice A Periphrasis of death Eccl. 11.8 his name shall be covered with darknesse i. Shall utterly be forgotten there shall never be any mention of him V. 5. hath not seen the Sun Job 3.16 Hath not felt any worldly delight and therefore is not affected with the loss oâ— it nor known Hath had no use either oâ— sense or reason and so cannot compare the evil of loss with the good of fruition this hath more rest then the other For he rests immediately from the womâ— whereas a covetous man lives a toylsome and unquiet life and then parts with all unwillingly into the condition of the abortive V. 6. Yea though he live a thousand years twice told Whereas it might be objected that the one hath lived a long life and that alone is a blessing and therefore in that respect he is to be preferred before an untimely birth He answereth That long life without seeing good doth but lengthen out misery It is not the life but the good which makes a solid difference Psal. 34.12 else the evil of the day Matth. 6.34 makes day and life it self undesirable Job 3.20 23 7.1 2. Do not all go to one place As well he that lives longest as he that never saw the Sun and though one never saw the Sun yet if the other never saw good but only weaâ—ies himself with sorrowes and vanity and goes to the same dust what difference is there between them V. 7. All the labour of man is for his mouth and yet the appetite is not filled For his mouth For his bodily sustenance and the services of life Here is first a Metonymie of the subject the mouth for the nourâ—shment which is put into it and then a Synecdoche of the part for the whole food being though the principal yet but one part of mans necessary provision all which the Apostle comprizeth in food and rayment 1 Tim. 6.8 All the real fruit which any man can reap of all his worldly labours is to have his daily bread the bread of his allowance or food convenient for him Prov. 30.8 Things simply necessary for life and things secundarily necessary for the decency of his condition and proportion of his quality and degree in the world yet the appetite is not filled i. Either the covetous desires of a worldling remain still insatiable he is not contented with his own portion he cannot contain his heart within the limits of reason or religion but though he have abundantly sufficient for all his wants yet he toyleth still as if he had nothing Chap. 4.8 Or
wicked will rot Prov. 10.7 So to be a man of name is meant an eminent person renowned in his generation Gen. 6.4 1 Chron. 5.24 and names of men Rev. 11.3 3.4 may seem to note special persons of honour and renown better then sweet oyntment So the name of Christ which signifieth his gratious doctrine Act. 9.15 is compared unto sweet oyntment Cant. 1.3 called the sweet savour of Christ 2 Cor. 2.14 15. Pretious Aromatical oyntments 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 oyl 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 whence some would have it here taken synecdochically to signifie all kind of riches before which Solomon doth here prefer a good name as also Prov. 22.1 and the day of death then the day of ones birth Some understand here a note of similitude to joyn the two clauses together As a good name is better then sweet oyntment 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 another for the day of Birth is a time of festivity and rejoycing 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 oyntments as on the other side in dayes 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 threatneth 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 pretious 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 connexion to the former then they relate unto the many vanities and vexations which the life of man is exposed unto in which consideration 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 Job 5.7 14.1 but a godly mans death puts a period to all his sins to all his sorrows Rom. 7.24 Rev. 14.13 2 Cor. 5 6 7 8. Phil. 1.23 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 for that is the end of all men Or in the which is the end of all men In which house of sorrow a man is minded of the common end of all men A man seeth his own end in the end of another man and is admonished of his frailty and mortality for it is the way of the whole earth Josh. 23.14 Heb. 9.27 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 greatneâ—s and power 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 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 foolish exorbitant light affections are check'â— and suppressed as the outward man is grieved the inward man is amended Prov. 2â— 30. 2 Cor. 4.16 7.9 10. whereas oâ— the other side empty mirth doth dissolvâ— the heart and let it out unto more vanity Chap. 2.2 3. Hos. 4.11 Esther 1.10 Sam. 25.36 V. 4. The heart of the wise is in the houâ—â— of mourning He proveth sorrow to be beâ—â—ter wholsomer for the soul then laughteâ— by the judgement and choyce of wise meâ— and of fools That which wise men prefer is indeed better then that which fools make choyce of but wise men prefer spectacleâ— places occasions of sorrow fools make choyce of the contrary ergo that is betteâ— then this Wise men consider the end of things and chuse the most proper means untâ— the best ends whereas fools look only on things present and before their eyes By the house of mourning we understand any placâ— 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 The heart of the wise When his body is elsewhere yet his thoughts and heart are thinking on the evil day which wicked men 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.
to execute commands or he knowes to find out a proper season and right way to apply himself unto the Prince to prevent his displeasure to gain his favour to qualifie or alter his Commands if they be any way grievous 1 Chron. 21.3 Judg. 6.27 Gen. 32.7 8 13 16 17. 33.12 14. 1 Sam. 25.18 1 Chron. 12.32 Neh. 2.4 5 12 16. Esth. 4.5 7.2 8.5 6. V. 6 7. Because to every purpose there is time and judgment therefore the misery of man is greater upon him For he knoweth not that which shall be for who can tell him when it shall be Because to every purpose or enterprize there is a proper season and peculiar manner of acting upon which narrow points the happy success of such undertakings do depend and this cannot without much wisdome be duly observed hence it cometh to passe that the misery of man is great upon him This general is to be applyed to the particular case a man by incurring the displeasure of his Prince bringeth much misery upon himself because he wanteth that wisdom which should suggest a proper opportunity and right way of regaining his favour again When there is ignorance and folly within dangers and snares without it is hard for a man to walk safely There is no greater part of wisdome then the prudent observing of times circumstances and the right manner of transacting businesses that are of weight and consequence unto us Jer. 8.7 8. Amos 5.13 Luke 19.44 Prov. 15.23 Act. 22.25 29. Act. 23.6 7. for he knoweth not that which shall be Because a man cannot foresee future events nor exactly judge of the consequences of actions therefore it is very difficult to avoid many of those miseries which by reason of this ignorance do attend him There is one season and one manner of acting which would have been seconded with success if a man could have foreseen it but any other time any other way of proceeding would miscarry great therefore must needs be the misery of man by reason of this ignorance who hath â— thousand waies to misse the mark and but one to hit it A man cannot so much as fore-appoint his own actions for the future much lesse foresee the consequences and issues which vvould follow thereupon Prov. 27.1 Jam. 4.14 None can foretell a man what shall be but God alone Isa. 41. â—3 44.7 46.10 Onely this a wise and holy man may be sure of that whatever falls out shall be for his good though it may be contrary to his desire and expectation 1 Cor. 3.22 V. 8. There is no man that hath power over the spirit to retain the spirit neither hath he power in the day of death By spirit he meaneth the breath of life or the soul. So it is often understood Gen. 6.19 Job 7.7 Isa. 42.5 Psal. 104.29 Luke 8.55 Jam. 2.26 This may be understood 1. Generally to signifie the weakness which is in man to help himself against the greatest future evil namely death no power industry wisedome can keep the Soul when God by death requires it no man hath the dominion over his own life to live as long as it pleaseth himself nor over death to repell and resist Heb. 9. it when it comes Psal. 49.7 10.27 2. Particularly to the present argument of obedience to Princes whose wrath is as the roaring of a Lyon whose displeasure cannot be avoided An offender hath no power to retain his life when supream authority passeth judgment against it and therefore we ought wisely to take heed of those provocations which are likely to cast us under so great danger for the punishment of rebellion can no more be avoided then the Wind can be held fast Therefore we ought to keep our selves still within the bounds of duty and that will preserve us from evil as vers 5. to retain the spirit To shut it in to keep it from going away Neither hath he or any man power in the day or over and against the day of death to adjourn and prorogue it aequo pede pulsat pauperum tabernas regumque turres The power of a King is as little against death as the power of the meanest beggar And therefore some have observed That whereas when David is mentioned upon other occasions he is usually spoken of by the name of King David when his death is spoken of there is no mention of his Dignity and Office but onely of his name 1 Reg. 2.1 and there is no discharge in that warr Or no weapon wherewith we can prevail in our war with death There is no apparatus bellicus against such an Adversary no arrow or javelin that a man can let flye in this combate Or there is no mission into this battel in vain doth any man go forth to make War against death So the word seemeth to be understood Psal. 78.49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Symmachus rendreth it It is not possible to stand in battel array against such an adversary the Septuagint render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no mission or dimission in that war which sense our Interpreters seem to follow in their Version There is no discharge in that war no man can have a Vacation or an Exaâ—ctoration from that warfare There is no protection or deliverance from the hand of death neither shall wickednesse deliver those that are given to it Unquiet wickedness sinful shifts which men in danger are apt to betake themselves unto though a man turn himself every way and move every stone yet he shall not be able to deliver himself Saul and Pilate would fain shift off the guilt of their sins upon the people 1 Sam. 15.21 Matth. 27.24 and Caiaphas pretended necessity for his persecuting of Christ Joh. 11.50 but this did not deliver their souls By wickednesse here may be understood in relation to the argument of the text Rebellion Sedition disobedience against Magistrates as 1 Sam. 24.13 The words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesse shall not deliver that is It shall destroy those that use it as Rom. 1.16 Psal. 51.17 Prov. 17.21 Prov. 11.4 V. 9. All this have I seen and applyed mine heart unto every work that is done under the Sun There is a time wherein one man ruleth over another to his own hurt With his wonted transition he passeth on to the observing of another Vanity which was to be found amongst men I applyed or gave mine heart unto every work as Chap. 7.25 teaching us with special attention to observe the wayes of Gods providence in the world Psal. 111.2 1 Pet. 1.10 11. When he was thus considering of the right means of living comfortably by yielding due obedience unto Government He found that some Princes were so tyrannical and intolerable that it was very hard for men to live quietly under them they go on without controle and miserably afflict the poor people Prov. 28.15 16. for whose good and comfort they were appointed Rom. 13.4 God thus pleasing in his Justice
disable thee another time from doing that good which now he puts into thy hand It is wisdome to do Gods work in Gods time Haply thou thy self mayst fall into want and stand in need of help from others therefore make thee friends of Mammon before hand Luk. 16.9 Ps. 37.26 41.1 2 3. 1 Tim. 6.18 19. V. 3. If the clouds be full of rain they empty themselves upon the earth and if the tree fall towards the South or towards the North in the place where the tree falleth there it shall be He urgeth the duty of charity and bounty by elegant similitudes Clouds that are full of moisture do not keep it to themselves but shed it forth in showers on the earth and on all kind of corn and herbs for the benefit of many whence they are called the bottles of heaven Job 38.37 and the chambers of the Lord Ps. 104.13 from whence he poureth down rain according to the vapour thereof Job 36.27 28. so should rich men Prov. 11.25 whom the Lord hath filled with his blessings as the Scripture useth to express it Deut. 33.23 Job 22.18 Prov. 5.10 Deut. 6.11 Prov. 30.9 Phil. 4.12.18 not keep Gods blessings to themselves but pour them forth upon those that are empty and if the tree fall c. This some apply unto death as if we were thereby warned to do good while we may because death will at last cut us down and deprive us of any further opportunity Eccl. 9.10 Joh. 9.4 and as death leaves us judgement will find us But it seemeth rather to denote the benefit of charity unto the authors thereof that wheresoever their bounty and mercy is placed there it will be found again to their comfort they shall not go without their reward as the tree on which side ever it falls it will there be found when the owner thereof inquireth after it V. 4. He that observeth the wind shall not sow and he that regardeth the clouds shall not reap By these similitudes he preventeth all those pretences and objections which carnal hearts are apt to make against the present season of doing good and are apt thereby to defer and put it off to some fitter time when they shall have found out more fitting objects on which to place their bounty We are very apt to frame excuses against present duty Hag. 1.2 Act. 24.25 Prov. 3.27 28. Here therefore the Wise man removeth these pretences He that will by every wind be deterred from sowing his seed lest it should be blown away and by every cloud from reaping his corn lest the weather should be unseasonable shall never do his business because there will never be wanting some discouragement or other so he that is ever framing carnal objections against doing good shall over-slip the season and never do his duty nor receive his reward We are to take notice of the present call of God unto any good work and the present opportunity he puts into our hands and not delay service upon the fear of future contingents which are not in our power Matth. 6.34 V. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the womb of her that is with Child even so thou knowest not the works of God who maketh all By our ignorance of the works of Gods providence he warneth us to be diligent in embracing every present opportunity of doing good and not to defer or delay duty till haply the Lord will put us out of all capacity to do it This ignorance he proveth a minori If we know not things more ordinary and familiar unto us which happen every day as the way of the spirit Symmachus rendreth it of the wind which way it comes and goes how it riseth and slackneth Joh. 3.8 Or how the soul comes into the body and quickneth it so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or how the bones do grow How the several parts of the body skin flesh sinews bones some hard some soft are all shaped out of the same seed Psal. 139.13 16. Job 10.10 13. Much less are we able to foresee the works of Gods providence which are far off and exceeding deep Chap. 7.24 Therefore since we know not what shall be to morrow how God may dispose of our life or our estate how long he may continue unto us opportunities of doing good we ought not to defer or put off duty from time to time but while we have a present season to embrace it Chap. 9.10 Gal. 6.10 V. 6. In the morning sow thy seed and in the evening withold not thy hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good He inferreth from the former doctrine of the uncertainty of future events an hortatory conclusion to be doing good on all occasions and to be assiduous and dililigent in the work which God hath set us to do whether all our labour take effect or no. The Lord being sometimes pleased to frustrate mens endeavours and to defer the success they expected from them First to try them whether they would persevere in their calling and continue therein with God though they had not alwayes alike incouragement 2. To teach them that successes depend not upon the labours of man but upon the will and free blessing of God And he persisteth in his former Metaphor of sowing seed meaning thereby First in particular works of charity and mercy to the poor as vers 1 4. 2 Cor. 9.6 Ps. 112.9 Secondly In general works of righteousness in our general or particular callings Prov. 11.18 Hos. 12.10 Thereby teaching us that works of mercy and righteousness do not perish but will bring forth an harvest of comfort and great reward unto those that abound in them Gal. 6.8 sow thy seed Do thine own work intend thine own calling intermix not thy self in things which belong not unto thee 2 Thess. 3.10 1 Thess. 4.11 Be liberal of thine own estate Ephes. 4.28 In the morning sow and in the evening withold not thine hand or let not thine hand rest or give over Begin betimes and be not weary of well doing but continue unto the end be alwayes doing of good morning and evening note the whole day from one end of it to the other Gen. 1.5 Dan. 8.14 Psal. 104.22 23. So Solomon bids us be in the fear of the Lord all the day long Prov. 23.17 It is to be understood of the morning and evening of a mans life which should be wholly consecrated to God Lam. 3.27 Eccles. 12.1 Psal. 92.14 Matth. 10.22 or of the morning and evening of a mans prosperity as soon as ever God giveth thee an estate begin to do good with it and be not weary of so doing but continue to the end God requires our charity to be set about on the first day of the week 1 Cor. 16.2 Gal. 6.9 10. The night is shut out of the time of working or of dâ—ty therefore
be full of weariness and sorrow So Job complains of the length of his misery that he possessed moneths of vanity Job 7.3 and Ezekiah Isai. 38.12 13 15. The very strength of the years of an old man is all labour and sorrow Psal. 90.10 V. 2. While the Sun or the light or the Moon or the Stars be not darkned nor the clouds return after the rain These words may be understood either Literally or Allegorically as those that follow Literally the meaning is That unto old men by reason of the decay of their senses even the lightest bodies seem to be darkned they look upon the Sun at noon through the clouds and scales which are over their own eyes And whereas it is a pleasant thing to behold the Sun Chap. 11.7 this shall minister no delight at all unto them Light is little worth unto a man that is in misery Job 3.20 23. Allegorically It is by some understood so as that the Sun Moon Stars Light may refer unto some parts in man signified thereby as the other parts of the Allegory ensuing do and thus First the Chaldee Paraphrase referreth it unto the face and eyes Before the glory and beauty of thy face be changed and the light of thine eyes be darkned and the comeliness of thy cheeks be abated and the Apples of thine eyes the Stars of thy countenance be extinguished and thine eye-lids drop down tears as Clouds after rain Secondly others understand it of the weakning of the inward vigour of the Soul and rational faculties Understanding Perspicacy Memory Judgment Fancy all which in the nature of man answer to the coelestial Lights Others by Sun Moon Starrs and Light understand the various sorts and degrees of prosperity and joy which men meet with in their younger years and so the sense to be Remember thy Creator in the dayes of thy youth before those evil dayes come wherein all thy light shall be turned into darknesse all thy prosperity into sorrow before greater and lesser comforts do all fail thee and thy dayes and nights be full of trouble and darkness one calamity like storms in the Winter coming upon the neck of another Prosperity is usually in Scripture compared unto the Sun and to light Judg. 5.31 2 Sam. 23.4 and in greater prosperity then usual the light of the Moon is said to be as the light of the Sun and the light of the Sun seven fold Isai. 30.26 60.20 And on the other side when great afflictions such as swallow up all former joy and contentments come upon a man the Scripture expresseth it by the obscurity blackness and falling of the Sun Moon and Stars Isa. 13.9 10 11. 24.20 23. 34.3 4. Jer. 4.23 24. 15.9 Ezek. 32.7 8. Joel 2.10 3.15 Amos 8.9 Matth. 24.29 And this sense seemeth most genuine as expressing the reason why the days of old age are evil days and years wherein a man hath no pleasure because both day and night the life of such a man is full of darknesse and trouble Therefore mention is made of Sunne and of Moon and Starrs to note the incessant pains aches troubles weaknesses which this age is afflicted with Job 7.4 13 14 18 19. Psal. 32.4 nor the clouds return after rain This likewise may be understood generally of the troubles of old age in the former sense to noâ—e the continual returns of them day and night A proverbial speech expressing the constant succession of one grief pain disease calamity after another as when the Wether is set in to rain one cloud is no sooner blown over but another ucceeds and brings more rain Velut unda supervenit undae Others understand it of the Catarrhs and defluxions which by reason of natural weaknesse and want of heat to concoct them do still ascend from the stomack to the head and from thence fall down upon the breast and lungs so that the head is ever rainy never serene The former sense seems most pertinent because in this verse is a general description of the miseries of old age the particular specification whereof follows in the rest For as Usurers before the whole debt is paid do fetch away some good parts of it for the loan so before the debt of death be paid by the whole body Old age doth by little and little take away sometimes one Sense sometimes another this year one Limb the next another and causeth a man as it were to dye daily No Sun can dispel the clouds and sorrowes of old age but Christ who is the Sun of Righteousness and the bright Morning Star Mal. 4.2 Prov. 4.18 Rev. 22.16 V. 3. In the day when the keepers of the house shall tremble and the strong men shall bow themselves and the grinders cease because they are few and those that look out of the windows shall be darkned The Body is here compared to an House or Castle so elsewhere called Job 4.19 2 Cor. 5.1 〈…〉 watchmen and Keepers to 〈…〉 being broken open By these some understand the outward Senses which observe any danger approaching and give timely notice of it to have it prevented Others the inward Faculties of Memory Wisdome Providence which take speciall care of the common safety Others and the most The Hands and Arms which are the principal instruments which the Body useth in repelling any evil from it Others understand the Ribs whereby the vital parts are fenced and hedged in that danger may not easily come near them As the expression is Job 10.11 Though the Verb Tremble seem to carry the sense chiefly unto the Hands and Arms which are more subject unto palsies and shakings yet it is not amiss to take in many of the other The Head the seat of the Senses as the Watchman the Arms as the Souldiers in a Castle the Ribs as the Walls and Works which serve to defend it All which are much shaken and weakned in old age and the strong men shall bow themselves The Leggs and Thighs which were wont to carry the body upright shall now falter and shrink under their weight and buckle for feebleness Isai. 35.3 Or the Back which is the strongest part of the body 〈◊〉 bearing burdens shall bow and stoop under its own weight Symmachus rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perish or be corrupted the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be perverted shall as it were trip up and supplant one the other with crooked and unsteady motion The old Wife in the Comedian excused her slow and faltering pace because she carried a very heavy burden the weight of seventy four years Cajetan understandeth it literally when the strongest men that are do fail and stoop through weakness and the grinders cease because they are few Dentes molares the great jaw-teeth wherewith we grinde our meat shall cease and be unable to work because they are diminished and made few or because they do diminish their grinding being sluggish and dull both for want of strength in themselves