Mich. 6.6 7 8. for they consider not know not that they do evil Some would have the word But to be supplyed They know not but to do evil They can onely do evil even when they worship God as Isa. 1.6 See Chap. 2.24 Others thus non attendunt ad facere malum or ad factionem malt which is to the sense of our Version They are here called fools and that is further expressed by want of knowledge They know not and that doth further appear by doing of evil Isa. 1.3 4. Jer. 8.9 The most natural sense is as we render it They know not that they do evil when they do evil they consider it not they understand it not the like phrase 1 Joh. 2.6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saith to abide i. that he abideth He that saith to be in the light i. that he is in the light So here They know not to do evil i. that they are doing of evil And hereby is meant by an Auxesis they think they do very good service So when the Lord is said not to command a thing the meaning is that he doth forbid it Lev. 10.1 He will not hold them guiltless that take his Name in vain i. he will hold them very guilty Exod. 20.7 He will withhold no good thing from them that walk upright i. He will largely supply them Psal. 84.12 He will not break a bruized reed i. he will bind them up and strengthen them Isa. 42.3 Abraham was not weak in faith i. he was strong Rom. 4.19 Men may think they do God good service when they do greatly offend him Isa. 66.5 Prov. 14.12 Isa. 58.2 3. Hos. 8.2 3. Joh. 16.2 Act. 26.9 These things are here observable 1. That in Gods Worship we do in a speciall manner draw nigh unto him 2. That when we do so we ought to prepare and compose our hearts and affections by faith and humility to appear before God 3. That a prepared heart brings purposes of obedience and to hear God in all that he shall say unto it 4. That mere outward service without the heart prepared obediently to serve the Lord is but a sacrifice of Fools a mere formal and ceremonial worship 5. That Hypocrites may think they please God when indeed they provoke him and know not that they do evil Joh. 4.22 V. 2. Be not rash with thy mouth Having spoken in general of the due preparation of the heart unto Gods service he now giveth direction in the particulars of prayer and vowes Be not rash Go not about Gods Worship as men that in a fright or terrour being amazed flye hastily they know not whither Do not precipitate thy words nor speak any thing hastily unadvisedly according to the dictate of carnal and hasty desires before God or in his house and presence We know not what to ask as we ought Rom. 8.26 and are very apt to put our own greedy and sudden passions into prayers complaints deprecations to think God deals not well with us if we be not answered according to our wills and in our own time Psal. 31.22 116.11 Job 10.2 3 18. Jer. 15.18 Jon. 4.2 3. Matth. 20.20 21. Psal. 77.7 10. and let not thine heart be hasty to utter any thing before God Out of the abundance of the heart the mouth speaketh Matth. 12.34 Therefore the remedy of rashness in our words is to compose our thoughts and affections aright to let our heart guide our tongue not to bring raw tumultuary indigested thoughts into Gods presence but to get a collected heart to pray with understanding with spirit with judgment and according to Gods Will as David found his heart to pray to God 2 Sam. 7.27 and call'd together his scattered affections that he might fix them upon God Psal. 103.1 Dan. 9.2 3. Rom. 8.26 27. 1 Cor. 14.15 1 Joh. 5.14 We may likewise understand the Caveat as directed against that carnal pride and contradiction of spirit whereby the heart is apt to rise against God and his Word when we hear of more spiritual service required by God then our foolish sacrifices do amount unto or our carnal hearts are able to perform Jam. 1.19 20. Rom. 10.21 Acts 13.45 28.19 before the Lord That is in his House or Sanctuary Therefore they who sin here are said to provoke the Lord to his very face and to do evil before his eys Isa. 65.3 66.3 4. for God is in heaven and thou on the earth These are two Arguments to enforce this Caveat upon us the one drawn from Gods greatness the other from our vilenesse Mean persons behave themselves with all honour reverence when they supplicate unto men of honour and eminency Much more should men do so unto God So Christ teacheth us in prayer to come unto God as with confidence and comfort because he is a Father so with reverence and fear because he is a Father in Heaven Matth. 6.9 His being in Heaven denotes 1. His dominion over us as Lord and Master Eph. 6.9 2. His glory and majesty above us 1 Reg. 8.27 that we might learn to fear before him Mal. 1.6 Deut. 28.58 Heb. 12.18 29. 3. His holinesse and purity Deut. 26.15 Isal. 57.15 63.15 Hereby to raise us unto heavenly mindednesse in our approaches unto him Col. 3.1 2. Lam. 3.40 41. 4. Hâ—s power to answer us and to do for us according to our desires 2 Chron. 20.6 7. Psal. 115.3 Matth. 5.45 7.11 5. His omniscience he looketh down on us and seeth how we behave our selves in his presence Matth. 6.32 Psal. 11.4 33.13 14. 6. His justice and displeasure against evil doers Psal. 14.2 3. Rom. 1.18 In all which respects we ought to take heed of all hasty rash and unadvised frame of heart in Gods presence Mans being on earth signifieth his baseness and vile condition his great distance from God and by reason of corruption his great dissimilitude unto him He is of the earth earthly 1 Cor. 15.47 Psal. 10.18 This consideration of our natural and sinful vileness should greatly humble us in our approaches unto God Job 4.19 25. 4.5 6. 40.4 Gen. 18.17 Isa. 6.5 therefore let thy words be few First use not rash and vain babling and empty heartless repetitions as the heathen Mat. 6.7 but weigh and choose out words to speak unto him Job 9.14 Eccles. 12.10 He speaketh not against all length in prayer for Christ prayed whole nights nor against all repetition when it proceedeth from zeal love and holy fervency as that of Daniel Ch. 9.16 18 19. but of that which is a clamorous and vain ingeminating of the same thing without faith or wisdom 1 Reg. 18.26 Secondly let thy words be few i. e. Let not thy vowes be more then thou mayest comfortably perform V. 3. For a dream cometh through the multitude of businesse and a fools voice is known by multitude of words i. e. As multitude of business produceth dreams so multitude of words discovereth
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
13.31 14.12 12. It is the will of God that even our honourable and our necessary imployments should be accompanied with sore travel that we may be kept humble in our selves weaned from the creature and made the more thankfull for any assistance the Lord giveth us in our Labours and for any blessing upon them Job 5.7 Gen. 3.19 13. The study of the Creatures is of excellent use to lead us to the knowledge of the Creator Rom. 1.19 Ps. 111.2 V. 14. I have seen all the works that are done under the Sun and behold all is vanity and vexation of spirit The former words shewed the exactness of Solomons search into natural and humane things That it was the labour of an aged Convert for Solomon was drawn away from God in his old age 1 Reg. 11.4 of a wise King furnished with all Helps for such an inquiry That it was an accurate and deep search not loose or superficial That it was undertaken with great impulsion of heart and with a special Call of God and now after all this he concludes 1. That he had seen That is diligently heeded and fully understood as to the issue of this inquiry all the works done under the Sun Exod. 3.3 Eccles. 2.13 14. all the things That is the several kinds of them 1 Reg. 4.33 He had gotten as large and as intuitive a knowledge as humane curiosity or industry with all manner of furtherances could attain unto Which appears not to be an arrogant boast but a true account of the fruit of his studies the Holy Ghost testifying the same thing of him 1 Reg. 4. 29 34. 10.23 2. That he found all to be vanity and vexation of spirit Not only vain and ineffectual to confer Happiness but which is worse apt to bring much affliction and troâ—ble upon the heart of him who is too earnestly conversant about them From several original Roots there are by Interpreters given several explications of this word Evil or Affliction of Spirit Breach contrition torment of Spirit feeding upon or consuming of the spirit or vanity and feeding upon wind as fruitless labour is expressed Hos. 12.1 1 Cor. 9.26 Thus he applyes his general conclusion particularly unto all kind of knowledge Natural and Moral There is sore travel in the getting danger of forgeting it again discovery thereby of more Ignorance then a man observed in himself before insufficiency and impossibility of perfecting the understanding and satiating the desires thereof Such and many other Considerations make Knowledge it self as to the procuring of true Happiness altogether Vain V. 15. That which is crooked cannot be made strait This is the Reason of the vanity of Knowledge because it cannot rectifie any thing in us which is amiss nor supply any thing which we want to make us happy Eccles. 7.13 The wisest and wealthiest King with all his power and knowledge was not able to remedy all the evils which he saw or to supply all the defects which he could discover The words may be understood two wayes 1. In relation to Knowledge it self to shew the vanity and vexation thereof For 1. Much of it is exceeding tortuous intricate and abstruse there are many knots and difficulties Dan. 5.12 So it cannot be clearly and plainly demoâ—strated but in the inquiries thereinto the mind will be left dark and unsatisfied there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in the Scripture 2 Pet. 3.16 but in the book of nature too Job 28.20 21. 37.14 15 16. 38 16-23.2 the defects of this kind are innumerable the things which a man knoweth not are infinitely more then those which he knoweth Job 11.6 9. 2. In relation unto the efficacy of knowledge The heart and life of man is naturally crooked and perverse very tortuous wicked and deceitfull Jer. 17.9 Psal. 12 5.5 and it is exceeding defective both in principles and in power to do good as it ought Rom. 3.23 2. Cor. 3.5 Now all the most exquisite natural knowledge is not able to rectifie these things either to restore man to his original integrity or supply his manifold defects Such knowledge will puff up 1. Cor. 8.1 but it will not sanctifie Rom. 1. 20 21 32. Jude vers 20. The Lord indeed by his grace and spirit doth both Luk. 3.5 Psal. 84.11 1 Thess. 3.10 Eph. 3.19 1 Cor. 1.5 but no natural or acquired knowledge is able to do it 3. As it cannot rectifie that which is amiss in man so neither in any other thing Sin hath brought much disorder corruption confusion upon the whole Creation Rom. 8.20 infinite are the defects and failings every where And none of this can all the wisdom of man be able to correct but he must still leave it as he found it vain and imperfect So it will be till the time of the restitution of all things when God will make a new earth and a new heaven and deliver the Creature from the bondage of corruption into a glorious liberty Act. 1.21 2 Pet. 3.13 And all this he affirms of the most excellent natural knowledge how much more vain and unprofitable are the perverse and impertinent studies of many men which have nothing of solidity or usefullness in them Col. 2.8 1 Tim. 6.4 5. Rom. 1.22 1 Cor. 1.20 V. 16 17. I communed with mine own c. This is a Prolepsis wherein he meeteth with an objection viz. That the knowledge of the creatures might make a man happy though he had not attained unto it not for any defect in them but in the narrowness of his own understanding To which he answereth That if any man could have found it out in them he should in regard of the greatness of his parts and exquisite industry as Chap. 2.12 I communed with my heart I cast up my accounts and exactly viewed the fruit and sum of all my labâ—urs in getting knowledge I did seriously deliberate and take a view of mine own heart Psal. 4.5 True wisdome makes a man thoughtfull and discursive within himself I am come to great estate and have gotten or added more wisdome Or I have gotten great estate and wisdome and aâ—ded to it I have exceeded and increased in wisdome So the word seems elsewhere to import 1 Sam. 20 41. Esay 9.3 Amos 8.5 Or I have come to be a great man Joel 2.20 to do great things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all they that have been before me 1 King 4.30 10.27 yea all that come after him too Christ only excepted 1 King 3.12 in Ierusalem Where the study of wisdom was more then in other places my heart had great experience Had seen much wisdome and knowledge Wisdome seems to note the general knowledge of things Divine and humane Knowledge the experimental or wisdom the Habit and instrument knowledge the acquired perfection gotten by the help of that habitual wisdome Here 1. He seems to have magnified wisdom in his choice which also may be implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
there is not enough in one to satiate it as a sick man that removes from one bed couch chamber unto another for ease and finds none Esay 57.10 Jer. 2.23 36. 2. That in such kind of changes usually the heart goeth from better to worse 〈◊〉 here Solomon from wisdome to pleasureâ— 3. Here is observable the nature of sensuaâ— mirth it tends towards excess and so towards undecency and madness for here is not condemned moderate but excessive pleasure when a man gives up his heart to it and makes it the business of his life V. 3. I sought in my heart Upon serious deliberation and further exploration of that good which men may in this life attain unto finding that neither wisdome alone nor pleasures alone could bring me unto it I purposed to temper them together and since I found that wisdome and knowledge was accompanied with grief and sorrow I intended to mitigate those griefs with bodily delights and yet so as that my wisdom might restrain those delights from any excess and from disabling me in the duties which I owed to God or men to give my self unto wine To draw my flesh with wine Or to draw forth my flesh unto wine Abstinence doth shrink and contract the body and keep it under 1. Cor. 9.27 Dan. 1.10 feasting and mirth doth draw it forth Psal. 73.7 That leannesse or wasting of body which by hard studies I had contracted I now purposed by more delicacy of living and indulgence to draw forth into freshness fulness and beauty again Or to draw with wine to spend more time in feasting banqueting and delights then formerly I had done So drawing signifies sometimes continuance and prolongation of a business Psal. 85.5 Isai. 13.22 Ezek. 12.28 So the glutton Luk. 16.19 unto wine i. e. By a Synecdoche unto all kind of delicates in eating and drinking in banqueting and feasting As bread signifies all necessaries Amos 7.12 with 6.11 so wine all delicates Prov. 9.2 Cant. 8.2 2.4 yet acquainting mine heart with wisdome Or leading my heart by wisdom resolving to keep such a temper as to carry my self not licentiously but wisely in the use of pleasures to keep my self from being captivated unto or swallowed up of these carnal delights as using them not sensually with a bruitish excesse but critically and rationally to finde out what real content they do afford unto the heart of an intelligent man I did so give my flesh unto wine as though I kept my heart for wisdom still and to lay hold on folly By folly he meaneth those pleasures the laying hold on which he found in the event to be nothing but folly Thus to lay hold on them is fully to possess a mans self with them and to embrace and apprehend them with all oneâ— strength Isa. 56.4 1 Tim. 6.19 Phil. 3.12 13. It may likewise seem to intimate thus much That he held folly from mixing with his pleasures or coming into his heart along with them to hold it as a man holds an enemy from doing him any hurt Judg. 12.6 16.21 till I might see what was that good for the sons of men This was the end of his enquiring it was not to drown himself in sensuality but to discover what kind of course was that which would render this present mortal life more comfortable to a man He did it not vitiously but to make an experiment only Solomon found in himself emptiness and indigency he felt strong opposition after some good which might supply those wants and he had active principles of reason to enquire what that good was which Nature did so much want and so greatly desire And this reason and habitual wisdome he imployed to the uttermost to discover that good under heaven which might most perfectly satisfie the wants and desires of the reasonable soul. under 〈◊〉 As before under the Sun He was not ignorant but that in the Heavens there was a supreme and infinite good which the glorified soul should enjoy unto endlesse satisfaction but he speaketh â—here of that good under the Sun which may most sweeten the mortal life of man all the dayes of their life That is time good which is durable and commensurate to the Soul that feeds on it Now most of the things he here recounteth are onely for some seasons of life as painful studies vigorous pleasures active negotiations when age and and infirmities come they forsake him and so these good things dye before the man that should enjoy them 2 Sam. 19.35 Psal. 90.10 Eccl. 1â— 3 4 5. Therefore in this enquiry the duration of the good is as requisite to be considered as the quality of it whether it will continue with a man as a stay and comfort to him all the dayes of his life Nothing will do this but godliness Psal. 92.13 14. There can be no time no condition in a mans life wherein the fear of God will not be comfortable unto him Here we observe 1. That in all these inquiries Solomon begins with his heart thereby noting unto us That the good which must satisfie a man must bear proportion to his heart and to his inward man 2. That he tempers his pleasures and 〈◊〉 pains in seeking knowledge together teaching thereby that the right use of pleasures is not to take up the whole man but to mitigate the bitterness and pains of severer studies thereby 3. That a man hath never greater need of the bridle of wisdom then when he is in pursuance of carnall delights 4. That pleasures and folly are very near of kin and a very hard thing it is to hold folly so fast in but that it will get loose and immixe it self in carnal delights 5. That a free and full indulgence unto pleasures though not upon sensual but critical and more curious aims will by degrees steal away the heart much abate more spiritual and heavenly delights corruption ever creeping in with curiosity Prov. 20.1 23.3 6. It is a noble and high frame of spirit to look out in every thing which a man undertakes after that which is truly and principally good for his heart in the use of that thing 7. That the comfort of a mans life under heaven is to be doing of that good which God hath given him his strength and life for 8. That nothing is truely the good of a mans life which is not commensurate in duration and continuance thereunto and which will not properly minister comfort unto him into whatsoever various conditions of life as sickness poverty bondage disfavour old age c. he may be cast into V. 4. Having upon further deliberation declared his purpose to search for good amongst pleasures and bodily delights he now sheweth what magnificent and royal provisions he made in order to that design sumptuoâ—s diet stately buildings vineyards gardens orchards forests parks fish-ponds honourable retinue of servants possessions of all sorts of cattel treasures of gold silver and all precious things musick vocal instrumental and
of the former of oppression and misgovernment under which men usually are discouraged from all ingenious and usefull undertakings from all noble enterprizes of any sort by reason of the envy and danger which partly through the jealousies of superiours partly through the malignancy and evil eye of equals or inferiours they are by their eminency and industry exposed unto By every right work we are to understand not so much works done in integrity towards God as the ingenious and accurate works of humane issue done by the wisdom and practick cunning of Artificers in any kind such as the wisdom of Bezaleel Exod. 31.3 4. and Hiram 1 Reg. 7.14 that for this a man is envied of his neighbour That the more he deserves for his industry and ingeniousness of invention the more he is exposed to envie and danger envie being like those moths and cankers which usually feed on the richest garments as we see in many examples Gen. 4.5 Numb 11.27 29. 1 Sam. 18.7 8. Gen. 26.12 14. 37.8 1 Sam. 17.28 Dan. 6.3 4 c. And this is a great vanity and disappointment when that from whence a man might have expected credit and thanks from the world shall procure him hatred and danger and must needs thereupon be a great disquieting of heart and discouragement against so fruitless endeavours Prov. 37.4 Psal. 73.12 13. V. 5. The fool foldeth his hands together and eateth his own flesh This is one fruit of this danger and envie taken up by foolish and sloathfull men they refuse to take pains and rather chuse to be poor then to be envied Here is the character of an idle person 1. He is a fool to make so absurd an inference that for fear of envie and trouble will not only neglect duty but undo himself 2. He foldeth his hands puts himself into a posture of idleness composeth himself to do nothing Labour requireth the stretching forth of the hands Prov. 31.19 Laziness wraps them up in one another Prov. 6.9 10. 26.14 19.24 3. He eateth his own flesh bringeth himself to extreme poverty contracteth weakness in his body enfeebleth his mind wasteth his stock consumeth his family bringeth the curse of beggary upon himself and his For as the diligent hand maketh rich Prov. 13.11 So the slack hand maketh poor Prov. 10.4 He thinks it a part of wisdom to spare his pains and sit quiet and because he cannot attain so much dexterity and skill as a other man therefore enviously to sit down and gnaw his own flesh either with hunger or indignation Prov. 26.16 Whereas indeed he is a fool i. e. 1. A wicked man in neglecting the duty of labour which he oweth to himself to his family to his generation and whereunto by the ordinance of God he is appointed Gen. 3.19 Tit. 3.14 1 Thess. 3.10 11. 2. An absurd man to reason himself into contempt and beggary and to be cruel to himself because he is fretted at other men Prov. 11.17 Ps. 27.2 For as he had before touched the vanity which ariseth from others so here that which ariseth from a mans own self V. 6. Better is an handful with quietness than both the hands full with trouble and vexation of spirit This may be here taken either as Solmons own words and then to import a seasonable remedy against the evils here spoken of viz. envy idleness and covetousness namely sweet contentment with a competent estate rather than vexation with a greater Prov. 15.16 17. 17.1 Ps. 37.16 Luk. 12.15 Or rather as the words of the sluggard and then they are his apology for his laziness If he strive to excel in his profession he shall many waies disquiet himself he cannot do it without much travel nor after all that travel be free from much envy danger And therefore he rather chuseth a smaller portion with more ease and contentment In which there is a great deal of false arguing 1. It is false when he calleth his slothful and idle way of living rest or quietness For true tranquility of mind is the consequent of a fruitful conversation Ps. 119.165 bodily rest a fruit of honest labour Ps. 127.2 Eccl. 5.12.2 It is false when he calleth industry in a mans course of life vexation of spirit whereas honest labour taketh off the heart from many vain thoughts and desires which would more sorely vex it 3. It is a great prophaness to palliate his own sin under the name of rest and quietness of spirit and under the protection of Gods own truth to find an hiding place for his bruitishness and sensuality as Saul pretended sacrifice to excuse rebellion 1 Sam. 15.15 2 Sam. 15.7 8. Prov. 7.14 15. Hos. 12.8 1 Reg. 21.9 4. It is alike prophaness to give ear to the wisdome of the flesh against the duties of our calling and to argue from inconveniences which we fear to discourage our selves from those labours which God hath promised to bless God saith to encourage us unto duty That his light shall shine on our waies he will comfort and bless us in them and his angel shall keep us in our waies Ps. 91.11 but the sluggard saith to discourage himself There is a Lion in the way Prov. 22.13 as if Lions were more terrible to affright than Angels to protect 5. It is a vain conceit to think contentment is tied unto a small estate and vexation to a greater whereas true content knows as well how to abound as how to want Phil. 4.11 12. and discontent will make men as anxious as froward as impatient under a small estate as craving hoarding coveting under a greater Prov. 30.9 Ps. 59.15 The words of this verse are proverbial the former part by the word handful expressing a little estate as Ps. 72.16 Ezek. 13.19 The other by hands full a greater and more plentiful gotten with all the strength and labour of the whole man Mic. 7.3 V. 7. vanity under the Sun Another vanity and quite contrary to the former as fools when they avoid one extreme fall into the other V. 8. There is one alone c. One i. e. one by himself as Gen. 19.9 and not a second that is either no companion or member in his family to provide for or no heir to succeed him in his estate none for whom he can say It is this man for whom I labour See v. 15. neither child nor brother His labour is not founded in any natural love of those for whom he is bound to provide 1 Tim. 5.8 Gen. 47.12 Prov. 17.17 but meerly on the inordinate love of riches themselves This covetous wretch is here described 1. By his solitariness he lives all alone he cannot endure two months in a house 2. By his excessive labour there is no end of all his labour He toyls infinitely and without measure Isa. 2.7 Job 22.5 Some by labour understand wealth gotten by labour He hath a vast estate and yet is as greedy as if he had nothing 3. By his insatiable desires
or worthy but grow weary of him and joyn themselves unto his Successor even of all those that have been before them Namely before the father and the son or successor which was second unto him The word before may signifie either in the presence of them i. e. who have been officers under them or done service and born allegiance to them 2 Sam. 16.19 1 Reg. 10.8 or else an antecedence in time unto them They who were before them did thus languish in their affections to the father and apply themselves unto the son They also that come after shall not rejoice in him i. e. In the son unto whom now they seem so zealously and with so much loyalty to joyn themselves not rejoyce That is they will be weary of him troubled with him wish themselves freed from him The verb negative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import the Affirmative contrary unto it as is usual in Scripture Exod. 20.7 Prov. 17.21 Zach. 8. â—7 Rom. 4.19 This then is Hereditary to all people There is no End of it they can never be setled or contented with the present estate as they before did dislike the father in expectation of the son so they after will cast off the son in expectation of the grandchild and so it will be in all generations This is vanity and vexation of spirit This must needs be matter of indignation grief to Princes to see so much falseness and inconstancy in their people to see their Honour grow old decrepit with their bodies CHAP. V. THe Wise man having spoken of the vanity which attendeth on the very highest condition of men here below seems here to make a kind of digression and to go yet higher unto the consideration of that which principally concerns man in this Life to wit The worship of God This is the supreme Remedy of all the other Vanities and may seem here to be subjoyned as also it is in the end of the Book to that purpose to shew that though neither knowledge nor pleasures nor honours nor crowns can make men happy though it be beyond the sphere and activity of any Creature to administer compleat tranquility to the heart of a man yet even in this life a man may be happy by worshipping of God and Communion with him As if he should have said We have gone through the World and sought high there for satisfaction as ever any man could arrive even to Crowns and Thrones and yet have missed of it It remains therefore that we go higher yet before we can be truly happy and that is from the World to the Sanctuary from the Thrones of Princes to the Thrones of Grace from the Creature to God In whose service alone there is compleat felicity But besides this I take it the scope of the wise man is by way of Prolepsis or answer to a tacite objection to discover yet a higher and a stranger vanity than any he had spoken of before namely vanity in the worship of God not as it is in it self but as it is performed by vain foolish men They might say we do easily agree with you in all that you have said we know we must look above the Creatures if ever we intend to arrive at true Happiness Therefore what pains soever we take about things under the Sun yet we seek for our Happiness no where but in God and in his service Solomon now acknowledging the truth of this in the Thesis That the Worship of God is the true felicity of man in this life doth withall assure these men that they may put vanity in the very Worship of God and render that by their foolish and carnal performance wholly unprofitable to any such end yea there may be therein divers vanities vers 7. for discovery and avoiding whereof he prescribeth a solemn caveat to those who being convinced of vanity in the Creatures do go to God in his Worship to mend themselves This is 1. General relating to all parts of Gods Worship which is in our Approacheâ— unto God to look to our affections and to prepare our hearts to meet with him not resting in outward sacrifices which are but the oblations of fools who think they do well when in truth they do the contrary vers 1. 2. Particular in some species of worship 1. In Hearing which he saith must be done with Readiness with a docile and tractable spirit yielding up it self to the whole counsel of God vers 1. 2. In Prayer and speaking unto God where is first condemned a double Vanity Rashnesse of tongue Hastinesse of heart both enforced by consideration of Gods Greatnesse and of our own Vilenesse vers 2. Secondly prescribed fewness of words without vain and unnecessary babling and that because of Gods Majesty and the folly of so doing vers 3. 3. In Vowes which being once made are to be performed and that cheerfully without grudging or delay which doctrine he doth 1. prove 2. vindicate from shiftings and excuses He proveth it 1. By the the folly of the contrary course it argues a levity of spirit to dally and to be off and on with God who as he is constant himself in all his Promises so he expecteth constancy from us in all ours 2. By Gods dislike of such folly and falseness vers 4. Next he vindicateth it from a double excuse which men are apt to make 1. It was free for me to vow the thing was in mine own power therefore it is not so hainous a thing though I do fail because I was not bound to what I vowed till I had vowed it This he answereth That it had been better to have kept this Liberty still and not to have vowed then after vowes to resume Liberty when it is too late vers 5. 2. But I was mistaken there was an Errour in my Vow To this he gives a double answer and sets it on with weighty considerations First Look well before thou vow that thou do not bring a bond of sin upon thy self Suffer not thy mouth to cause thee to sin Secondly Take heed of pretending errour and oversight out of unwillingnesse to do what thou hast promised Say not that it was an errour For consider 1. Thou art in the presence of the Angel 2. Thou provokest Gods anger 3. The damage which by that anger thou wilt suffer he will destroy the work of thy hands disappoint thee in that benefit the preservation whereof thou didst aym at in excusing thy Vow 4. The folly of such vain excuses There is a vanity in all parts of Worship when undertaken by fools or wicked men the fools sacrifice vers 1. the fooles voyce vers 3. the fooles vow vers 4. Divers vanities in all this vers 7. Now having shewed the vanities in the carnal performance of Divine Worship he doth as he had done formerly in the other Vanities which he spake of before prescribe a Remedy of this also viz. The inward principle of all Right
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.
suggest unto him and so fell from his primitive honour and became like the Beasts that perish and contracted a bottomless and unsearchable depth of sinful deceit which none but God can throughly search and discover Jer. 17.9 Isa. 57.10 Jer. 2.23 24. 32.22 By many inventions he meaneth all these vain though crooked counsels and carnal shifts wherewith men do pacifie palliate excuse defend all their sinful courses Psal. 119.133 Rom. 1.21 2 Cor. 10.5 Gen. 6.5 Ludovicus De Dieu translateth the words thus Ipsi autem quae sierunt cogitationes Magnatum They sought out the inventions of mighty men or of the Angels who were not contented with their own station but forsook it Jud. v. 6. and so relateth to the temptation of the Serpent Ye shall be like unto Gods you shall be advanced into a nobler and more honourable condition then now you are in Gen. 3.5 these thoughts being suggested by Satan they ambitiously entertained and so fell from their primitive perfection CHAP. VIII THe wise man proceedeth in this Chapter to give further precepts touching tranquillity of life And they are 1. Practical prudence with the fear of God which stamp a kind of majesty and lustre on the face of a man and make him to be had in reverence of others vers 1. 2. Obedience to Magistrates without hastily attempting or obstinately persisting in any rebellious design it being in their power as they please to avenge themselves upon us vers 2.3 4 5. 3. Preparednesse of heart to bear inevitable evils by a prudent observation of times and judging of what is in a concurrence of such and such circumstances fittest to be done and where things are dark and undiscernable to dispose our hearts quietly to yield to the providence of God vers 6 7 8. 4. Because it is a very great temptation unto disquietnesse and impatiency of spirit when a man liveth under wicked Rulers against whose cruelty all a mans wisdome and meeknesse can hardly be security enough He therefore 1. observeth the providence of God in this particular vers 9 10. 2. the reason of that insolence and excess of evil in the lives of such men vers 11. 3. the grounds oâ— comfort unto good men in this temptation and of terrours and restraint upon evil men notwithstanding their present power and prosperity vers 12.13 Laying down a general proposition concerning Gods providence in the affairs of this life whereunto good men should submit vers 14. 5 A cheerfull enjoyment of outward and present blessings without anxious sollicitude for the future vers 15. 6. A patient resting in the providence of God admiring his works and adoring the unsearchablenesse of his counsels whose judgements though they may be secret yet they cannot be unrighteous vers 16 17. Vers. 1. W Who is as the wise man and who knoweth the interpretation of a thing He had set his heart to seek out wisdome and folly Chap. 7.25 And having there handled the later of these two as the use of the Scripture many times is when two members or branches of a subject are proposed to handle the later first and then to resume the former Behold how good and pleasant it is for brethren to dwell together in unity Psal. 133.1 Pleasant as the pretious oynment of Aaron vers 2. Good and profitable as the dew of Hermon vers 3. Isa. 56.3 4 6. he doth here return to the former member shewing the excellency of wisdome whereunto no other is to be compared The prefix Caph may be understood either as a note of similitude Who is as the wise man i. None is to be compared to him And so it may be understood as spoken of himself Who hath attained a greater measure of wisdome then I have who yet with my utmost studies have not been able to finde out the perfection of it Chap. 7.23 24. Or it may be taken pro not a veritatis and so the sense to be that no man can attain unto perfect wisdome as vers 16 17. and who knoweth the interpretation of a thing Here are two sorts of wise men noted unto us 1. He that is wise in himself 2. He that is able to teach others wisdom Or who is able truly to judg of all affairs and rightly to discern what in every case is to be done or left undone Dan. 2.4 5 7. 4.3.16 a mans Wisdome maketh his face to shine This seemeth to allude to the brightnesse of Moses his face Exod. 34.29 30 34. the like whereunto we read of Stephen Acts 6.15 Hereby is noted 1. That wisdom doth beautifie a man with tranquillity of mind and cheerfulnesse of countenance spem fronte serenat Psal. 4.6 6. Prov. 15.13 16.24 Psal. 34.5 2. That it maketh his light of holinesse to shine out unto others Matth. 5.16 Joh. 5.35 Phil. 2.15 3. That it rendreth him reverend venerable amiable in the eyes of others and doth conciliate special honour and favour unto him in the hearts of those that converse with him Job 29.7 16. 4. That it inlightneth his eyes that he may more clearly understand what he is to do and to leave undone the light of the Lord shineth on his wayes Psal. 25.9 Job 22.28 Psal. 32.8 1 Joh. 2.20 and the boldnesse or strength of his face shall be changed or doubled By the strength of the face we may understand fiercenesse Impudence sourness austerity as Dan. 8.23 Deut. 28.50 Prov. 7.13 21.29 Isa. 3.9 Psal. 10.4 Jer. 4.3 wisdome changeth all this into mildnesse meeknesse and serenenesse of countenance as Moses was the wisest and holiest so he was the meekest man Numb 12.3 Prov. 11.2 2. By strength of face we may understand confidence and courage For the righteous is bold as a Lion Prov. 28.1 Guilt and shame cast down the countenance Gen. 4.5 6. Righteousnesse and wisdom embolden it 1 Sam. 1.18 Job 11.15 Luk. 21.28 And in this sense some read the text thus which the Original word well bears The strength of his countenance his confidence and courage shall be doubled Chap. 9.19 Isa. 40.31 Prov. 4.18 V. 2. I counsel thee to keep the kings commandement and that in regard of the oath of God I to keep There is in the Original an Ellipsis and something necessarily to be supplyed as is usual in other places Psal. 120.7 Hos. 14.8 2 Cor. 9.6 Matth. 25.9 2 Thess. 2.3 1 Tim. 4.3 Gen. 25.22 Matth. 21.30 I if thou wilt admit of my counsel or perswasion thus advise thee It is put Elliptically to intimate a special Emphasis and to give authority to the precept Gal. 5.2 To keep the Kings command To observe the mouth of the King The Angels are said to see or observe the face of God in token of obedience and readiness to execute his commands Matth. 18.10 Esth. 1.14 1 Reg. 10.8 The mouth is often used for the command which proceedeth from it Exod. 38.21 Numb 4.27 Josh. 1.18 Our obedience must not be according to our own fancies or conjectures
for such weighty affaires as are to be managed by wisdome and counsel Isa. 28.1 Hos. 4.11 7.5 V. 18. By much slothfulnesse the building decayeth and through idlenesse of the hands the house droppeth thorow This is a proverbial form of speech and appliable unto all kind of businesses shewing the danger of idlenesse and procrastination in them And it is here used as an illustration of what he had said vers 16. to set forth the misery of a Land under childish and carelesse Government by a Comparison drawn from the lesser to the greater from an house to a State for as an house being exposed to wind and weather will in time drop thorow and so endanger the rotting of the Timber and the ruine of the whole if the owner thereof do not by timely repairs prevent such a mischief so the Common-wealth being exposed to various dangers from the subtilty and hostility of enemies abroad and from the rebellion sedition and various discontents of ill-affected people within it self will be continually in danger of dissolution if Governours who should be the Healers Repairers and Builders thereof be not exceeding vigilant upon its preservation and safety which if he be he will have little time left for luxury and intemperance Here then 1. A State or Kingdome is compared to an House as sometimes the Church is 1 Cor. 3.9 Ephes. 2.21 3.15 Heb. 3.2 6. 1 Tim. 3.15 nothing more usual then to call the Kingdome of Israel The House of Israel the House of Jacob c. Isa. 2.6 5.7 Luke 1.33 Obad. vers 18. 2. Princes are compared unto the Masters of the Family and to those unto whom it belongeth to Heal and Repair the ruines and breaches in that great building Isa. 3.7 Job 34.17 Isa. 58.12 61.4 As elsewhere to foundations Psal. 82.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Coverings Ezek. 28.16 to Barrs which keep a house from being broken open Hos. 11.6 to the Coignes or Corners in a Building which keep the Compages of a structure together Isa. 19.13 3. Misgovernment is compared unto carelesness in an House-keeper or Steward that doth not in time prevent those ruines in an house which a few breaches uncured will quickly draw after them Which to shew the greatness of it is called in the duall number double slothfulness or the slothfulnesse of both hands and so the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by slothfulnesses The Building decayeth is vitiated weakned disjoynted sinketh inclineth the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is brought low a proper expression being spoken of the roof of the house and so the word is rendred Psal. 106.43 Job 24.24 And through idleness of the hands so the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is through the humility abjection demission hanging down of the hands that do not put themselves forth nor lift themselves up unto labour aâ— Heb. 12.12 Exod. 17.12 The like expressions whereunto we have Psal. 76.5 74.11 Prov. 6.10 19.24 26.15 Prov. 10.4 the house droppeth thorow Which first causeth the walls and timber to rot and so tendeth unto ruine and secondly causeth a mans habitation to be irksome and uncomfortable unto him Prov. 19.13 27.15 V. 19. A feast is made for laughter and nine maketh merry but money answereth all things These words if taken absolutely and alone are to shew the dominion of money in humane affairs above all other things other common things even the best of them Bread and Wine whereby the Scripture useth to expresse most outward contents have a definite and limited use proper to themselves distinct from others They tend to make men laugh and be merry but money is the measure of all things It will feed and cloath and harbour and purchase and extend as a civill Instrument unto all secular provisions But they seem rather to bear Relation to what went before slothful men intend not the supportance of their houses families or estates but they spend their whole time in feasting and luxury and all that not out of any store which by their provident labours they had laid up but by the constant expence of treasure and emptying of their baggs whereby at last their houses families estates are wholly brought to ruine Some joyn the words unto the former thus Through idlenesse of the hands of thâ—se men the house droppeth thorow who make feasts for laughter and prepare wine to make their life merry and whose money doth readily answer all these greedy lusts and desires of theirs and doth bring in supplyes and fuel into them So this Verse looketh back to verse 16. shewing the Cause of the Woe there pronounced against a Land whose Princes were luxurious and by whose slothfulnes in regard of publick service the House of the State was ready to decay and drop thorow for by riot and excess which cannot be maintained without vast proportion of treasure to answer all the exigences of them such Princes are constrained to crush and oppress the poor people and to squeeze them with heavy exactions Jer. 22.13 19. which is unto the hearts of the people as a continual dropping in a ruinous house causeth them either through sadness of spirit to fall and despond and so to become an abject and low condition'd Nation Ezek. 17.13.14 2. Reg. 15.20 or else stirreth them unto more resolute practises to shake off the yoke which they are not willing nor able any longer to bear 1 Reg. 12.14 15 16. They make a feast for laughter So facere panem vitulum agnam are expressions used for dressing of such things towards a feast or entertainment Dan. 5.1 Gen. 18.7 8. 2 Sam. 12.4 and wine maketh merry Laetificat vitam maketh a mans life merry as elsewhere Laetificat Cor giveth him a merry heart Ps. 104.15 But money answereth all things LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto agreeth the Vulgar pecuniae obediunt omnia Money can command all things to wit which are measurable thereby It being the Instrument and element of Commerce as the Philosopher calleth it Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is profitable for all things which may be bought therewith or Exaudit omnia It heareth the desires of men when men desire such things as they outwardly want If they have money that ordinarily can answer this desire and procure those things for them a like expression we find Hos. 2.21 22. V. 20. Curse not the King no not in thy thought and curse not the Rich in thy bed-chamber for a bird of the air shall carry the voice and that which hath wings shall tell the matter Because by occasion of such sins of mis-government in evil Princes men might be very apt through impatiency of spirit to break forth into disloyal thoughts and affection towards them however they might haply be by fear of danger restrained from seditious speeches or rebellious practices He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and
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