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
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
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.
whose life is a weariness to them Verse 1 2 3. and in other men who thereby are subject to be envied for their industry and prosperity Verse 4. and thereupon some foolishly give over all imployments Verse 5 6. Others scrape together what they can get and live privately alone out of the eye of the world and from being observed Verse 8. and thereupon he returneth to shew the vanity even of the greatest power when it thus oppresseth the people Vers. 13 14. yea the most regular power through the mutability of the affections of the people Verse 15 16. Vers. 1. SO I returned and considered all the oppressions c. Returned and considered i. e. considered again the verb is put for the adverb as is usual in Scripture in verbs which signifie repeating or iterating of an action as Gen. 25.1 Abraham added and took a wife i. e. took another wife or married again Psal. 106.13 They made haste and forgat i. e. They soon forgat Hos. 9.9 They were profound and corrupted themselves i. e. They deeply corrupted themselves So Isa. 64.4 Gen. 26.18 Rom. 10.20 Psal. 6.10 He had considered violence and injustice in the seat of judgement before Chap. 3.16 and had shewed the vanity of that and yet notwithstanding that a good man should endeavour to rejoyce in his labours But when he looks on it again he finds instead of rejoycing nothing but the tears of oppressed men without strength in themselves without comfort from others which must needs render their liveâ— very grievous and irksome to them all the oppressions It importeth either violent or fraudulent detaining of mens goods or rights 〈◊〉 them Jer. 22.3 Luk. 3.14 and 19.8 1 Thess. 4.6 Jerem. 5.26 27. and behold the tears of such as were oppressed The greatness of this evil is set forth 1. By the grief of such poor oppressed persons it squeezed forth tears out of their eyes Lam. 1.2 2. By their helplesness they had no comforter It is some ease of a man in sorrow to see others pity him and a great aggravation of misery to be without a comforter when a mans adversaries are so powerfull so malicious and cruel that others are affraid so much as to pity him Job 6.14 15. and 19.21 3. By their impotency to escape from the hand of their oppressours So much is implyed in the next words which way ever we read them whether so as to repeat the negative of the former clause with the later which is usual Psal. 1.5 Job 30.20 25. 31.20 thus And no power from the hand of their oppressours namely to escape from them They have no power but to weep none to help themselves Or else as we read it On the side of their oppressors there is power so much as to keep others from comforting them So the word hand is sometimes rendred by the word side Psal. 140.6 Prov. 8.3 The doubling of that clause notes the sadness of their condition as Job calls once and again for pity Job 19.21 V. 2. Wherefore I praised the dead which are already dead c. I esteemed the dead more happy The dead which are already dead this is emphatical our mortality makes us as it were dead while we live much more our lusts Matth. 8.22 Eph. 2.1 1 Tim. 5.6 Rev. 3.1 Prov. 9.18 There are dead men that are yet living and dead men that are already dead Men are said to be dead likewise that are in any desperate condition under any invincible calamity as Jews in Babylon Isa. 26.19 Ezek. 37.11 12 13. 1 Cor. 15.31 2 Cor. 1.9 10. Oppression is in the Scripture account a killing a devouring of poor men eating them up gnawing their bones Hab. 1.13 Psal. 10.8 10. 14.4 Zeph. 3.3 Ezek. 22.27 Mic. 3.2 3. Psal. 8.3 4 5. The emphasis then of the place is this I esteemed those more happy who are already quite dead then those who do thus continually die and languish away under the cruelties of their oppressors This may seem to be spoken after the judgement of the flesh because grievous miseries and oppressions make men weary of their life and chuse rather to die Death is a haven to such a soul after shipwrack Job 3.13 16. Jon. 4.3 1 Reg. 19.4 And indeed life being the greatest of mere outward blessings and that whereunto all the rest are ordered Matth. 6.25 it can hardly be either rationally or piously undervalued because of the evils which crush and lie heavy on it or the contrary thereunto desired save only in order to the escaping evils which are worse then death and to obtaining of good things which are better then life In which sense the Apostle desired to depart that he might be with Christ Phil. 1.23 Therefore he here speaketh according to the judgement of men under oppression and who lie gâ—oaning and sighing amidst many miseries whose reason is darkned by the weight of their sorrows for oppression in this sense makes even a wise man mad Chap. 7.7 more then the living who are yet alive By the living who are yet alive he seems to mean those poor men who languish and pine away under their oppressions of whom we can say only as we do of a man ready to die He is yet alive his breath is not quite gone he doth live and that is all as Luk. 10.30 He doth not simply prefer death before life but the ease and quietness of death before the miseries and sufferings of a dying life Job 3.17.18 19. V. 3. Yea better is he then both they c. He speaketh only according to the judgment of sense and with relation to the greatness of outward miseries which he who is yet unborn hath not seen in others or felt in himself Job 3.10 10.18 19. seen the evil To see good is to enjoy it Chap. 2.24 To see evil is to have experience of it and to suffer it in which sense the Serpent told Eve that her eyes should be opened to know good by the loss and evil by the danger of it Gen 3.5 and this kind of not being or not having been born though it cannot reasonably or piously be preferred before a sorrowfull life which will consist with the fear of God yet it may before a cursed condition which sinks a man under the wrath of God Matth. 26.24 Here then we may observe 1. The sad condition of men under the power of oppressors when they have not so much abatement of their Misery as to be pitied 2. The cruelty of powerfull oppressors which deterrs others from compassionating those whom they oppress 3. The dangerous temptation which oppression exposeth men unto even to be weary of life as we see in the case of Job Jonah Eliah and others 4. The inconvenience in cases of difficulty which relate any way to conscience to consult with carnal reason which will easily lead us into extreams V. 4. Again I considered all travel and every right work Here he proceedeth to another vanity arising out
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
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
a good man they fear God sincerely they tremble at his presence they labour to commend their hearts and consciences to him in well doing Isa. 8.13 When wicked men prosper and rage they fret not they fear not their cruelty but still they hold fast their integrity and go on steadily in obedience and patient waiting on God But it shall not be well with the wicked neither shall he prolong his dayes which are as a shadow It shall not well This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less being said then is intended for the meaning is It shall be very ill with him as Exod. 20.7 Psal. 34.5 Rom. 1.16 Psal. 84.12 Isa. 42.3 Rom. 4.19 Revel 12 11. neither shall he prolong his dayes Long life is oftentimes promised as a blessing Prov. 28.16 Exod. 20 1◠Psal. 91.16 Prov. 3.2 and the contrary threatned as a curse Psal. 55.23 and though they seem to live long their longest life is but as a shadow which suddenly is gone Psal. 144.4 wrath doth at last certainly overtake them Whereas in Scripture sometimes prolonging of ones dayes relates to a life after death and a victory over it Isa. 53.10 V. 14. There is a vanity which is done upon the earth He doth not pass this Censure upon the wise and righteous providence of God who ordereth all the seeming confusions and disorders which are in the world and who is pleased after a seeming inequality to dispence good or evil unto men contrary to what our reason doth judge most equal and righteous Job 9.22 21.7 8. But first he speaketh according to the judgment of flesh and blood which is apt to judge hardly of so strange a distribution Psal. 73.13 14.2 He doth it to shew the vanity of all outward things which do variously happen unto men under the Sun which being distributed without any great difference sometimes evil things to good men and good things to evil men do lead us necessarily to think but meanly of them and to look after a further Judgment wherein rewards and punishments shall be in a more notable manner dispenced Chap. 7.15 1 Cor. 15.19 And even in this distribution there is much goodness shewed to one man in his sufferings whereby his graces are exercised and much wrath and justice to others in their prosperity whereby they are many times hardened and ensnared Psal. 69.22 Hos. 13.6 V. 15. Then I commended mirth because a man hath no better thing under the Sun then to eat and to drink and to be merry c. Some make this to be a sensual and carnal deduction drawn from the former observation that since by a mans most circumspect walking he can no more free himself from evils then if he lived more loosely and since evil men do many times go away with the rewards of good men and good men suffer such things as they had not deserved since a man gets nothing by his holiness nor loseth any thing by his wickedness It is therefore the best way to take our pleasures to eat and to drink and be merry and to take no further care then how we may for the present gratifie our licentious desires 1 Cor. 15.32 Isa. 22.12 13. Amos 6.3 6. Psal. 73.11 12. But I rather understand the words in the sense formerly expressed Chap. 2.24 3.12 13 22. 5.18 Since it is impossible for a man to free himself from those common vanities and temptations which are under the Sun Therefore there is no greater wisdom no better remedy of our present vexations then to compose our hearts in an holy calmness and security not over-curiously or querulously to inquire into the dark providences of God in the World but with an holy submission to commit our selves to the Lord and in his fear and with cheerfulness and thanksgiving to enjoy the present blessings which his bounty hath bestowed upon us without any unquietnesse of spirit at the disorders we see or any anxious and sollicitous thoughts touching any thing which for the future we may fear Phil. 4.11 12 13. 2 Thess. 3.12 for that shall abide with him of his labour the dayes of his life which God giveth him under the Sun This is the onely fruit which a man can reap in this life from all his labour greater benefit he can never expect from any thing under the Sun then to have food and rayment with cheerfulness of heart in the use of them V. 16 17. When I applyed mine heart to know wisdome and to see the businesse that is done upon the earth He here concludeth with a reason why a man ought not anxiously to perplex or disquiet his thoughts about the Works of Gods Providence in the Government of the World why good men are afflicted and ill men advanced because when a wise man hath applyed his mind made it his business broken his sleep in this inquiry yet he shall come short of what he promised himself and must at last acquiesce in the Soveraignty and Dominion of God whose Works are unsearchable and whose Judgements past finding out therefore we must suppresse all rash censures of those things the reasons whereof we are not able to attain unto and with calmnesse and tranquility of spirit labour to enjoy present comforts rather then to busie our selves with curious and fruitlesse inquiries to see the businesse that is done on the earth That is to discover and get a clear distinct and satisfying accompt of all the works of Gods providence in the world to comprehend the reasons of the administration and Government thereof to have a rational view of the compages and whole frame of humane affairs to reconcile all the seeming absurdities and incongruities which appear in them to look exactly into the Temperament and Composition of so many infinite and contrary events unto the making up of one most exquisite and beautiful work for there is that neither day nor night seeth sleep with his eyes As Chap. 2.23 This he speaketh of his incessant study in denying himself necessary refreshments out of the intentnesse of his minde in this inquiry as strong and fixed thoughts will keep away sleep from our eyes Psal. 127.2 Ecles 5.12 a man cannot find out the work that is done under the Sun Cannot perfectly understand or search into the counsel of God in the government of humane affaires his secret Judgements his admirable contrivances his various wisdome Job 11.7 8 9. Psal. 36.6 92.5 a man can neither by labour nor by wisdome the two great Engines and Instruments of discovery attain unto it He doth not hereby discourage us from searching into the works of God which elsewhere we are directed to observe Psal. 111.2 104.24 105.5 106.13 Isa. 5.12 But only teacheth us after all to adore the depths of his wisdome to rest satisfied that whatever he doth how contrary so ever it appear unto humane reason is righteously holily and wisely done Secret and wonderful his works may be but they are never unjust and
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
3.12 And also that our delights must be proportioned to the decency of our condition we must eat panem statuti our proper portion and dimensum and not either luxuriously exceed or sordidly live beneath our own estate and condition Prov. 30.8 for God now accepteth thy works It is pleasing unto God that when thou hast in the fear of his Name and in obedience to his Ordinance laboured and by his blessing gotten thee thine appointed portion then thou shouldest after an honest cheerful decent and liberal manner without further anxiety or sollicitousness enjoy the same This is the principal boundary of our outward pleasures and delights still to keep our selves within such rules of piety and moderation as that our waies may be pleasing unto God And this shews us the true way to find sweetness in the creature and to feel joy in the fruition thereof namely when our persons and our waies are pleasing unto God for piety doth not exclude but only moderate earthly delights and so moderate them that though they be not so excessive as the luxurious and sensual pleasures of foolish Epicures yet they are far more pure sweet and satisfactory as having no guilt no gall no curse nor inward sorrow and terrors attending on them Nehem. 8.10 V. 8. Let thy garments be alwaies white Food and rayment are the substantials of outward blessings 1 Tim. 6.8 Having directed unto cheerfulness in the one he here directs unto decency and comeliness in the other Whiteness was antiently an expression of things pleasing and delightful Albosque dies hâ—rasque Serenas in Silius Italiens Candidus felix proximus 〈◊〉 eriâ— in Ovid. So the white stone of absolution is called a white stone Rev. 2.17 the Asses on which persons of Honour did ride were white Asses Judg. 5.10 In like manner they did use in the Eastern Countreys to use white garments as expressions of dignity and honour Esth. 8.15 Therefore our Saviour shewing his glory to Peter and James and John in the Mount had his garments white as light Matth. 12.2 And the glory of the Saints in Heaven is expressed by white Robes Rev. 3.4 5 18. 6.11 19.8 Here it is used as a Symbole of joy and cheerfulness as on the other side Blackness is the colour of grief and sorrow Jer. 14.2 They were wont to use white garments at feasts and joyful solemnities when he saith let them be alwaies white as it is to be understood not absolutely as if they were never to mourn Chap. 7.2 this was the sin of the rich Glutton Luke 16.19 but with restriction to the rules of seasonableness and decency Prov. 5.19 And let thine head lack no oyntment This likewise was an expression of joy used in feasts Luke 7.46 Joh. 12.3 and in triumphal solemnities whereunto the Apostle seemeth to allude 2 Cor. 2.14 15 16. And in the like occasions of rejoycing Amos 6.6 Prov. 27.9 As in times of humiliation and sorrow they were wont not to anoint themselves Dan. 10.3 The meaning is that we should lead our lives with as much freeness cheerfulness and sweet delight in the liberal use of the good blessings of God as the quality of our degree the decency of our condition and the Rules of Religious wisdome and the fear of God do allow us not sordidly or frowardly denying our selves the benefit of those good things which the bounty of God hath bestowed upon us V. 9. Live joyfully with the wife whom thou lovest See Life or enjoy life So Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 3.10 Eccl. 2.1 24. with the wife whom thou lovest Therefore he speaketh not in the person of an Epicure to whom stollen waters are sweet Prov. 9.17 but of a lawful and chast love as Prov. 5.15 19. whom thou lovest This is the character of a wife and the duty of the husband that which makes their communion comfortable Ezek. 24.16 18. Eph. 5.25 28 29. therefore the husband is called the friend of his wife Jer. 3.20 There is a special freeness of delight and liberty of love which is allowed in this relation though still within the bounds of honour and sobriety Prov. 5.19 Gen. 26.8 It noteth also the difference between conjugal and adulterous love that is a love wherein a man may live joyfully or may sweetly enjoy his life with comfort whereas the pleasures of the other lead unto death Prov. 2.18 5.3 11. 6.26 32 33. 7.23 all the daies of the life of thy vanity As Chap. 6.12 This is repeated again to mind us in the midst of all our earthly contentments that they are perishing and Temporary things This living joyfully All our daies is to be understood as the Alwaies in the former verse with restriction to the duties of piety and humiliation 1 Cor. 7.5 and also it intimateth the duty of cohabitation that they should not depart one from the other 1 Cor. 7.10 which â—e hath given thee That may refer either to the wife which Solomon elsewhere tells us is the gift of God Prov. 19.14 or to the daies of the life of our vanity which also are the gift of God Job 10.12 Act. 17.25 Ps. 31.15 this is thy portion in this life As Chap. 2.24 3.13 5.18 19 8.15 when thou dyest thou shalt carry none of these comforts away with thee in the next world there is no enjoyment of these kind of blessings Ps. 49.17 Matth. 22.30 V. 10. Whatsoever thy hand findeth to do do it with thy might Having instanced in the principal outward comforts of life food rayment marriage he concludeth with a general precept that in all things else wherein the Tranquillity and comfort of life did consist they should freely and cheerfully make use of them before they go into their graves where as they shall have none of these outward materials to work upon so neither if they had them should they have any wisdome or skill to make use of them or to reap delight from them Whatsoever thy hand findeth to do Whatsoever is within thy power and thy abilities can reach unto whatever works in thy Calling do belong unto thee or whatsoever state and condition the providence of God shall put thee in Gen. 32.13 Lev. 5.7 12.8 Num. 6.21 Judg. 9.33 whatsoever just occasion of honest cheerfulness doth offer it self unto thee embrace it do it with thy might Vigorously industriously instantly do not slack time nor defer it till it be too late Rom. 12.11 2 Thess. 3.8 Tit. 3.8 14. for there is no work nor device nor knowledge nor wisdome in the grave whither thou goest In this life thou hast opportunities of doing good of delighting thy self in the studies of knowledge and wisdome of improving thy strength and invention to pleasure thy self and others Therefore work while it is day and while thou hast yet an opportunity Joh. 9.4 12.35 Gal. 6.10 while there is strength in your hand while there is wisdome in your head while the
vigour of your faculties last for in the Grave or in the state of death whither thou art every moment hastening there is no place for any of these things that is not saculum operis but mercedis If thou wilt be rewarded then thou must work now Carpe diem quam minimum crâ—dulus postero Iam te promet nox Though this be appliable unto all duties of piety and charity yet the scope of the place aims principally at the enjoyment of the comforts and commodities of this present life which we are cheerfully while they are put into our hands to enjoy and not put them off till death when we shall have neither skill nor strength to use them Here also we may observe what manner of delights he alloweth them namely such as arise from honest labours and are guided and moderated by art knowledge and wisdome Our delights must not be sensual but raâ—ional and industrious V. 11. I returned and saw under the Sun that the race is not to the swift nor the battel to the strong c. These words some make to be the observation of another Vanity under the Sun to wit That Events and Successes do sometimes fall out quite otherwise then the preparation or probability of second causes do seem to promise That things are so done usually in the world as that no reason can at all be given of them Others make them a kind of corrective to the former precept of living joyfully in the use of all outward blessings Though it were to be wished that man could thus evenly and comfortably pass over his dayes yet when I further considered I found That no man can ever enjoy a stable and constant Delight in this world in regard that future events do oftentimes quite vary from those principles and preparations which went before them The words seem to have relation both to the general scope of the Chapter before Touching the powerfull and unsearchable providence of God Chap. 8.16 17 9.1 2. also to the words immediately preceding for whereas he had advised That whatever our hand findeth to do we should do it with our might Lest any man should thereupon presume that things must needs fall out according to those abilities which he bringeth unto the effecting of them He here directeth us to look up in all our works above second causes not to trust in our own gifts nor to attribute any thing to our own strength to remember that it is not in him that willeth nor in him that runneth but in God who sheweth mercy Rom. 9.16 and accordingly to implore his assistance and blessing in all our labours who worketh all our works for us Isa. 26.12 Psal. 127.1 2. Deut. 8.17 18. Prov. 10.22 Jer. 9.23 And having done our duty and used such good means as God affordeth then quietly to refer the success unto God in whose hand are all the wayes of the children of men and upon whose good pleasure do all the issues of things depend I returned and To see The Infinitive Mood is put for the Indicative as Jer. 14.5 Zach. 12.10 I saw under the Sun I considered the things which are done in this Life amongst men and found by my observation That the race is not to the swift That swiftness doth not ever avail a man to win the prize or to escape danger 2 Sam. 2.18 23. Jer. 46.5 6. Amos 2 14 15 16. nor the battel to the strong That the strength of the mighty doth not alwayes avail them either to fight or conquer Judg. 7.7 1 Sam. 14.6 2 Chron. 14.9 12. Psal. 33.17 18. nor yet bread to the wise Livelihood and subsistence to men whose wisdome should commend them to honour and great place Chap. 10.6 7. Psal. 127.2 David was put to desire supplies from Nabal and Christ in whom were all the treasures of wisdome was ministred unto Luke 8.2 Matth. 8.20 2 Cor. 21.26 27. nor riches to men of understanding We read of rich fools 1 Sam. 25.2 3 25. Luke 12.16 20. and of poor wise men here vers 15. nor yet favour to men of skill Joseph cast into prison Daniel in the Lions den David hated of Saul But Time and chance hapneth to them all Their Endeavours do arrive at such a success as the Councel of God had pre-ordained which is wholly hidden from our eyes and therefore seem to fall out many times rather at adventure and casually then according to any regular means that have been used in order unto them Whereby we learn that Divine providence hath a wise and holy hand in ordering the most casual and fortuitous Events to the execution of his righteous counsells 1 Reg. 22.34 Esther 6.1 11. 1 Sam. 6.7 12 2 Reg. 3.22 24. He doth not hereby dishearten us from the use of means but direct us in the use of them not to sacrifice to our net nor to glory in our own wisdome but to wait upon the blessing and providence of God to give him the praise of our successes and quietly bear whatever miscarriages he hath ordered to befall us 1 Cor. 1.31 Jam. 4.13 16. 2 Sam. 15.25 26. V. 12. for man also knoweth not his time Events are then said to be casual when no praevious knowledge or counsel hath made way unto them Therefore to prove that even able wise and skilfull men are subject in common with others unto Time and chance he here addeth That man knoweth not his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Symmachus His proper season and opportunity of working But by the similitudes here used to illustrate this ignorance It should seem that His Time noteth the time of evil and calamity which many times befalls a man when he little dreams of it This is called his day or his hour Psal. 37.13 Joh. 16.4 13.1 Calamity comes as a Thief in the night unseen unexpected Matth. 24.50 1 Thess. 5.3 Luke 12.20 Or as a snare which a man thinks not of Luk. 21.35 As the fishes that are taken in an evil net evil and exitious unto them and as the birds that are caught in a snare so are the sons of men snared in an evil time when it falleth suddenly upon them Many times when we think things to go best with us as the fish and the bird go with much hope and promise of good to themselves unto the bait and snare so men fall into evil by those very means by which they promised much good unto themselves Esther 5.12 Psal. 69.22 2 Sam. 13.28 Luke 12.19 20. He intimateth likewise that as the wisdom of man can easily deceive the simple birds so the providence and power of God can be too hard for all the wisdome of men and ensnare them in their own counsels Job 5.12.13 14. Prov. 11.5 6. He can suddenly infatuate them Isa. 19.11 15. or suddenly start up some unexpected circumstance which shall vary the nature of the whole business though otherwise never so wisely contrived 1
risings of heart against Rulers notwithstanding their Errors in Government and Corruptions in living not so much as secretly in their hearts to wrong them both for conscience sake and for fear of wrath as the Apostle likewise directeth Rom. 13.5 Even in thy thought or in thy conscience curse not the King Entertain not any lâ—ght vain contemptuous or dishonourable thoughts of him do not wish any evil to his person crown or Government not so much as in thy inmost and most secret retirements Exod. 22.28 2 Pet. 2.10 Ps. 62.4 1 Sam. 10.27 2 Sam. 19.21 1 Reg. 2.8 Isa. 8.21 The second clause neither curse the Rich is a re-enforcing of the same precept again meaning by the Rich the Governour Isa. 53.9 In the chambers of thy bed or in thy most secret retirement And left a man should presume so to do as conceiving thoughts to be free and far enough out of the sight of the Governor to observe or avenge He addeth the great danger like to ensue by means which they could not so much as imagine or suspect for a bird of the air shall carry the voice and that which hath wings shall tell the matter As if he had said Thy thoughts and secret curses are heard in Heaven by him who will certainly punish them however secret they are kept from men And the Lord can easily find our waies even by bruit Creatures to bring them to light as he did rebuke the madness of Balaam by his asse 2 Pet. 2.16 and punish the pride of Pharaoh and Herod by frogs lice and worms Exod. 8.6 17. Act. 12.23 We read how a flight of Cranes did discover the murther done upon the Poet Ibycus and how Bessus who had slain his father overthrew a neast of swallows chattering because saith he they accuse me for killing my father As our Saviour saith in another case If these should hold their peace the very stones would cry out Luke 19.40 So the Lord can by even dead and inanimate Creatures discover wickedness The earth it self which drank blood in shall disclose and reveal it Gen. 4.11 Isa. 26.21 Hab. 2.11 The Chaldee by birds of the air understand the Angels of Heaven who like winged Eagles shall make report of secret wickedness Others understand it of fame which is a swift and as it were a winged Messenger alluding unto that which is said of Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Princes have many Eyes many Ears and long arms that can see and hear and punish offences at at a greater distance CHAP. XI IN the former Chapter he shewed the excellent use of true wisdome as a means of Tranquillity of mind and remedy against the vanity of outward things in ordering our behaviour aright towards Superiors for prevention of those dangers which their displeasure may subject us unto In this Chapter he further discovereth the use thereof unto the same End of comfortable living in ordering of our behaviour towards Inferiors those especially that are in want Concerning which we have First the precept it self concerning substantial and useful charity vers 1. with an effectual reason thereof both drawn from a Metaphor of sowing and reaping seed vers 1. Secondly the manner and measure of this our charity which is to abound towards all that are in want and that enforced by a reason drawn from the uncertainty of future Events now thou art able hereafter thou mayst be disabled therefore do good while thou hast means so to do and thereby provide friends to thy self against any evils which thou also mayst fall into vers 2. Thirdly Both those are illustrated by many similitudes in the which he doth by way of Prolepsis prevent such objections as the covetous hearts of men are apt to make against this duty 1. A man is apt to say That he is neerest to himself and must look after his own supplyes and leave others to look after theirs To which he answereth That as Clouds are not filled with waters to keep them to themselves but to empty them upon the Earth so Gods blessings are not deposited to men only for their own good but as Stewards they are to dispence out of them unto others vers 3. 2. It may be objected If I must relieve seven and eight take notice of the wants of many It will be seven to one if much of this bounty will not be cast away upon unworthy and ungrateful persons who will make no return either unto God or man for it To this he answereth That as it is all one to the master of a tree whether it fall North or South for either way it falls to the owners use and benefit so that good which is done to any man in want out of a desire thereby to honour God and to help our neighbour shall prove beneficial unto him that so doth it whatever the person be unto whom it is done vers 3. 3. It may be objected That it is not yet a season to be thus bountiful there are many Impediments and discouragements thereunto This charge this loss that affliction or danger or expence lyes upon me when I am gotten over these it will then be a fitter time to think on the wants of others when I am secured against mine own To this he answers by another similitude drawn from husbandry He that will not sow his seed lest the wind should blow it away nor reap his corn lest the Clouds should rain and wet it shall never want exceptions against that which yet is necessary to be done Therefore our duty is to embrace the present opportunity and leave the success for the future unto Gods blessing If we could certainly fore-see better weather and more seasonable accommodations for our businesses to morrow than to day we might haply pretend some reason for delay of duty But that is in Gods hand alone as unknown unto us as the way of the wind or of the souls coming into the body or the growing of the bones of an Embryo in the womb Therefore it is our duty to do good at present while we have opportunity and to commit the success of all for the future unto God vers 4 5. Whereupon he repeateth the Exhortation in the same Metaphor sow thy seed scatter thy charity in season and out of season in youth in age at all times on all occasions since thou knowest not which will be most succesful vers 6. And now having thus largely set down various precepts for making the life of a man comfortable and his mind quiet amidst all the vanities of the world He proceedeth to instruct him how he may provide for death and judgement and so secure happiness in another world too for a man might be apt to say when I am thus throughly fitted by these many precepts unto a secure and comfortable manner of living having the favour of great men the blessing of poor men peace within and plenty without when by godly wisdome vexation of mind and the
meaner men Let not thy pitcher and thy wheel take thee off from minding the things of another and a better life Others carry on the Allegory making these things figurative and elegant expressions of death and of those evils which immediately forego it to wit the dissolution of those parts which are most vital for death as in the storming or battering of a Garrison doth first break and weaken the out-works the bodily limbs and outward senses and and after that sets upon the in-works and the Vitals He here compareth Life unto a Fountain or Well out of which men draw water with a Cord a bowl or bucket a pitcher and a wheel And as when these are broken we can draw water no more so when the Vital parts are decayed there is no hope longer to draw life into the body which is the Cistern This Life he compares for the pretiousness of it unto silver and gold for the weakness and fragility of it unto a pitcher and for the inâ—â—ability and unsetledness of it unto a wheel Now besides this general proportion between life and these things as the figures of it Interpreters do make the particulars here mentioned to answer unto some particulars in the vital parts of the body 1. By the silver Cord they understand the marrow or pith of the back continued from the brain as it were in a cord or string unto the bottom of the back-bones and for the white colour of it compared unto silver It may also be applyed unto all the other Sinews and Ligaments of the body which from the head as the Fountain convey sense and motion upon the other parts Hereby also may not unfitly be understood the chain and sweet harmony of the Elements and humors in the body which being preserved in its due proportion the body doth receive life from the Soul which is the Spring thereof but being once dissolved life presently faileth 2. By the Golden bowl they understand the Meninx or skin wherein the brain and vital powers thereof are contained as in a bowl Others understand the blood which is in the heart as in the pretious Fountain of life Schindler rendreth it Scaturigo Auri or aurea would have us thereby to understand the Law of God which is compared unto Gold but the word is elsewhere used to signifie a vessel Zach. 4.2 3. 3. By the fountain we may understand those principal parts from whence vital supplyes are drawn into the body as from the Head Sense and motion from the Heart spirits and heat from the liver blood 4. By the pitchâ—r and the wheel those Instrumental and subservient parts which from these convey those supplyes into the several vessels of the body as into a Cistern as the veins blood from the Liver the arteries spirits from the heart the Sinews motion and sense from the brain By all which we should learn to draw water of life out of the Wells of Salvation that out of our belly may flow rivers of living water through the continual supplyes of the Spirit of grace that all our springs may be in Christ and our life hidden with him in God Isa. 14.3 66.11 12. Zach. 13. 1. John 4.14 7.38 39. In the second Chapter Solomon had shewed us The many choice varieties of pleasure riches and other excellent outward blessings in which he had sought for contentment and in this Chapter he hath in a most elegant Allegory shewed us how quickly old age doth break them all and take away the comfort of them V. 7. Then shall the Dust return to the Earth as it was and the spirit shall return unto God who gave it The Dust that is The body to shew the Original of it Gen. 2.7 The weakness of it dust is the weakest part of earth Ps. 103.14 The baseness and vileness of it Job 4.19 Phil. 3.21 Gen. 18.17 Job 30.19 Our Original from the dust Our Return unto the dust should humble us and make us vile in our own eyes and should warn us to make haste to secure a better life before this be ended and not to put off the endeavours towards it unto old age which haply we may never attain unto and if we do will bring it self work enough for us to do Death is swift and uncertain Sin the longer lived in doth the more harden Repentance is not in our Call or command when we please and it is a work of the whole man and the vvhole life The vvork deferred vvill be greater the time to do it in vvill be shorter the strength to do it by vvill be less bodily infirmities vvill disable spiritual actions God vvill have less honour and service from us and vve shall have more sorrovv and less comfort Therefore remember thy Creator before the Dust return to the Earth vvhence it came And the spirit shall return unto God who gave it The Soul is called a Spirit to note the Immaterial substance of it and its original It came from him who is the Father of Spirits Heb. 12.9 Gen. 2.7 shall return unto God that gave it Ut stet Iudicio ante Deum That it may appear before his Tribunal to be judged as the Chaldee well paraphraseth the place As certainly as the body goes unto the dust so certainly the Soul returneth unto God to be judged The godly are translated into Paradise into Abrahams bosome into the condition of Just men made perfect Luke 16.22 and 23.34 Heb. 12.23 The wicked into the prison of disobedient spirits reserved there in Hell unto the Judgement of the great day Luke 16.23 1 Pet. 3.19 V. 8. Vanity of Vanities saith the Preacher All is Vanity As Mathematicians having made their demonstration do then resume their principal conclusion with a quod erat demonstrandum so here the Wise man having made a large and distinct demonstration That the Happiness of man doth not stand in Any or in All the Contents which the World can afford both in regard of their disproportion unto him and their discontinuance with him He doth hereby conclude his discourse 1. With a confident affirming what he had in the beginning undertaken to prove 2. With a strong and solid vindication thereof from any Cavils which might yet arise in the minds of men against it 3. With a positive Conclusion containing the sum of the whole Book and the right means unto true Happiness indeed V. 9. And moreover because the Preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many Proverbs V. 10. The Preacher sought to find out Acceptable words and that which was written was upright even words of truth Here Solomon commendeth the doctrine taught in this Book 1. Because it was the doctrine of a penitent Convert for Repentance is an excellent means to discern and acknowledge spiritual truth 2 Tim. 2.25 James 1.21 2. Because he was indued with wisdome from God so that they came and sent from remote