Annotations on the Book of Ecclesiastes, Chapter 2

Annotations on the Book of Ecclesiastes · Chapter 2

p. 48CHAP. II.

BEing disappointed in his expectation from the knowledge of the Creature, he now resolveth to search what good may be found in the use and fruition of it, and so sets himself to try what content either sensual, or rational pleasures could bring to the heart; which he doth, from vers. 1. to ver. 12. and finding that he had changed for the worse, he goes back again to the consideration of wisdome and madnesse, and finding as much disappointment the second time, as he had done the first, vers. 12—23. He concludeth, that there is no comfort nor tranquility to be found in the use of Creatures, till by the favour of God it be sweetned unto us, Vers. 24, 25, 26.

Vers. 1. I Said in my heart] I purposed Within my self, and did resolve with intimate affection to try what pleasures would do, Chap. 1.16. Luke 12.19.

Go to now] It is an adverbial form of exhorting p. 49and quickening his heart unto such a course.

I will prove thee with mirth] Or, by mirth, as by the instrument of enquiring after happinesse, Judg. 6.39. 1 King. 10.1. I will make tryal another way whether pleasures will content thee, Psal. 26.2. the word being deriveable from another root, admits of another sense, but to the same purpose, I will pour out my self in delights, or I will abound in delights. Pleasures do melt and pour out the soul; hence Reuben is said to be unstable as waters, Gen. 49.4. Ezek. 16.15. Lusts have a greediness and excess in them, Eph. 4.19. I will wholly give my self, my heart shall flow forth into delights, I will fully gratifie my senses, and indulge my fancy in all pleasing things.

therefore enjoy pleasure] Or, see good. To see, is to enjoy, Isa. 53.11. Psal. 34.8. & 4.6. Live plentifully, indulge to thy self all delights, restrain not thy self from any desire of thine eyes.

V. 2. I said of laughter] By laughter, he meaneth any excess of joy, and merriment, when the heart is so full, that it cannot contain its delight within, but it breaketh forth into the face, voice, and outward behaviour, Gen. 21.6. Psal. 126.2. Luke 6.21.

p. 50or I said to laughter, Thou art mad] By a Prosopopoeia. Excess of joy transporteth the mind, and as it were displaceth reason, argues much levity, vanity, incomposedness of judgment. True joy is a severe and serious thing, keeps the heart alwayes in a stayed and fixed condition, but the joy which breaks forth into laughter, is like the crackling of thorns, Eccl. 7.6. and hath a sorrow at the bottom of it: as a mad-man, the more merry he is, is the more miserable, Prov. 14.13. Jam. 4.9.

and of mirth, what doth it?] What good or profit bringeth it with it? Job 35.6, 7. Matth. 20.32. The interrogation bids a challenge to all the masters of mirth, that were to produce any one satisfactory fruit which it affordeth. Thus we see by the example of Solomon, that the heart cannot stay long on any one enquiry wherein it meeteth with dis-satisfaction, but it quickly hasteneth unto another, as a Bee flyeth from flower to flower, when 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 pleasure… 3. Here is observable the nature of sensua… p. 51mirth, 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 p. 52I 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 one… strength, Isa. 56.4. 1 Tim. 6.19. Phil. 3.12, 13. It may likewise seem to intimate thus p. 53much, 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 …here of that good under the Sun, which may most sweeten the mortal life of man.

p. 54all 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 onelyonly 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. 1….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 p. 55pursuance 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, sumptuo…s diet, stately buildings, vineyards, gardens, orchards, p. 56forests, 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 all these in great abundance, as far as royal wealth could procure, largenesse of heart desire, or exquisite wisdom contrive: In all which he took exceeding much joy and delight, being withheld by no manner of impediments from the full fruition of them; yet in the conclusion, he passeth the same censure here, as he had done before, That all was vanity, &c.

I made me great works] I did not stoop to base and inconsiderable things, to find out that pleasure which might satisfie my desires, but I sought it in magnificent works, becomming the royal state of a King; as Esth. 1.4. Of which works, he doth immediately subjoyn a large catalogue.

I builded me; Or to my self, or for my self (it is Datrius's Commody) houses, large and stately, thirteen years in building, 1 Reg. 7.1—13. & 9.15, 17, 18, 19. Houses for habitation, and houses for state and pleasure; winter-houses, and summer-houses, Amos 3.15. David had built an house of Cedar before, 2 Chron. 2.3. but Solomon contenteth not himself with that.

p. 57vineyards] Cant. 8 11. David likewise had vineyards, and orchards, and cattel, and treasures, and servants set over all these, 1 Chron. 7.25 — 31. yet Solomon will have them in greater magnificence, having no wars nor troubles to interrupt him, as his father had.

V. 5. I made me gardens and orchards] Gardens for flowers, plants, spices, Cant. 6.2. orchards, or paradises for trees of all sorts; under which we may comprize forrests and parks, or places for choisest cattel, Cant. 4.13, 14. Neh. 2.8. which were places of great pleasure and delight, Esth. 1.8.

V. 6. pools of water, to water therewith the wood, &c.] Artificial ponds, and receptacles of water, whether arising from springs, or otherwise by aqueducts, and other means derived thither, 2 Reg. 18.17. These used to be in, or near great gardens, and near princely works, 2 Reg. 20.20. Neh. 2.14. & 3.15. Gen. 2.9, 10. Cant. 7.4. To water the wood or forrest, whereby he seemeth to mean the gardens and orchards, before mentioned, for the spaciousness of them. So a forrest is elsewhere called an orchard or paradise, Neh. 2.8. These things in these hot Countries, were accounted special blessings, and from thence they have their name, Josh. 15.19. These things he had as materials for his wisdome, 1 Reg. 4.33.

p. 58V. 7. I got me servants and maidens] Some he bought or hired from abroad, others were born unto him in his house: and these he had for the manifold duties of his royal family: Such had David, 1 Chron. 27.26.—31. and so Solomon, 1 Reg. 4.7. & 5.16, 17. & 10.5.

And had servants born in mine house] Sons of mine house; the children of an handmaid born in her masters house, were born servants unto the master of the house, Gen. 14.14. & 15.3. & 17.12. Jer. 2.14. hereunto David alludeth, when he saith, I am thy servant, the son of thy handmaid, Psal. 116.16. The servants of Solomon, which were certain publick officers, appointed by Solomon, we read of long after, Ezra 2.58. Neh. 7.60. who may seem to be those of the Canaanites, whom Solomon made bond-slaves, 1 Reg. 9.21. Some, by sons of the house, understand those officers whom Solomon did set over his house, to order the Affairs thereof, 1 Reg. 4.27.

possessions of great and small cattel] Or, I had cattel both great and small, or herds and flocks. The first word is general to all cattel, great or small; the two next, the species of that general, Gen. 34.23. 1 Reg. 4.22, 23, 26.

above all that were before me in Ierusalem] p. 59As more wisdom, Chap. 1.16. so more wealth, and provisions for that wisdom to work upon, 1 Reg. 3.13. & 10.23.

V. 8. I gathered me also silver and gold] I heaped it up; as Psal. 33.7. 1 Reg. 9.28. & 10.14. & 15.27. The wayes of this great gain were Tribute, 1 Reg. 10.25. Honourers presents, sent out of the high admiration of his wisdom, from other Princes, 1 Reg. 10.10. & 4.34. and merchandize, or free-trade into remote Countries, 1 Reg. 9.26— 28. & 10.15, 28.

and the peculiar treasure of Kings and of Provinces] Precious rarities, or most choice & desirable things, which men use to lay up in their treasures; the chief rarities of several Countries, 1 Chron. 29.3. Hence whatsoever is intimately dear and honourable, is metaphorically called segullah, Exod. 19.5. Psal. 135.4. Mal. 3.17. The Apostle rendreth it foreign, Tit. 2.14. others, foreign, that which is of principal worth and esteem, Isai. 39.2. The preciousest and most desirable things, which Kingdoms and Provinces could afford, or wherewith Princes and Provinces did use to present him, 1 Reg. 4.21. & 9.11. & 10.2, 10. 2 Chron. 9.9. & 10.24.

I gat me men singers and women singers] These as well as those, because naturally their voices are sweeter then mens: So we finde p. 60them joyned, 2 Sam. 19.35. 2 Chron. 35.25. So we read, that not onelyonly Moses and the men, but Miriam and the women did sing at the overthrow of Pharaoh, Exod. 15.1. & 20.21. 1 Sam. 8.6, 7.

and the delights of the sons of men, viz. musical instruments, &c.] The word translated musical instruments, is no where else used in the Scripture, and hath various interpretations put upon it. Some understanding by it, beautiful daughters, denominated from their brests, as elsewhere from their womb, Judg. 5.30. Others, for choice and delicate women, taken as a prey in war, as we finde there the manner was: and others for divers other things, as we find in Hierom, Drusius, Mercer, and others. But the most received sense, and most agreeable with the former delight of singers, is musical instruments.

V. 9. So I was great, and increased] Or, added to my greatness; as Chap. 1.16. 1 Reg. 10.23.

also my wisdome remained with me] This he addeth, 1. as a rare and unusual thing, that pleasures should not at all smother and suppress wisdom; 2. As an Argument towards the main conclusion, that in the midst of all these delights, he did intend the business for the which he used them, namely, p. 61by wisdome to observe, what real good and satisfaction they did bring to the heart of man.

V. 10. And whatsoever mine eyes desired, &c.] It might be objected, That his wisdom haply and his fear of God, restrained both his eye and his heart from so full a fruition of these delights, as were requisite to extract all the comfort of them; so Job restrained his eye, Job 31.1. and Solomon adviseth a glutton to restrain his appetite, Prov. 23.2. Numb. 15.39. To this he answereth, That whatsoever his eyes desired, (as the eye is one of the principal seats of desire or lusting, 1 Joh, 2.16. Josh. 7.21.) he did not reserve any thing of it from them, which withheld his heart from any joy: Neither did any accidental hinderance intercede, as war, or sickness, or sorrow, or any notable affliction; which might debar him from a liberal and cheerful use of all this his greatnesse. The eye is here taken synecdochically for all the senses, (for in this ample preparation there was provision for them all.) Much labour and care he had taken to make those provisions for the flesh; (as the Apostles phrase in another sense is, Rom. 13.14.) and there was no other fruit of all that labour, but having gotten them, to enjoy them.

p. 62my heart rejoyced] That is, I my self did intimately rejoyce and please my self in the fruit of my labours.

this was my portion of all my labour] This was all the fruit, benefit, and as it were, inheritance, which my labours in this kind did purchase for me. A metaphor from the manner of dividing inheritances, Numb. 18.20. or spoils, 1 Sam. 30.24.

V. 11. Then I looked on all, &c.] After all this, I turned and looked back, or took an impartial survey of all my works, which with such painful labours and trouble I had wrought: and found, that the fruit was not answerable to the toyl which was sustained for the reaping of it: but that this also was vanity, a perishing, withering, and dying comfort, a feeding upon wind, and that it left no abiding benefit behind it, Ch. 1.3.

V. 12. And I turned my self, &c.] Here Solomon doth once more seriously apply himself, as he did before, Chap. 1.17. to take a view of wisdom and folly. Because it might haply be objected, That at the first consideration of them, he might let many things slip, which were of weight and moment in his present inquiry. Because, second thoughts, and solemn review of former studies, may haply beget some retractation, and discover p. 63some error: The later day being usually the disciple of the former; and we use to say, that the second thoughts are the wisest: therefore when the Scripture will put a thing beyond question, it sayes it over again, Gal. 8.9.

I turned my self] This notes reconsideration and special heedfulness, to inquire a new into a business, and likewise a weariness of those pleasures which had disappointed him, Joh. 20.14.

to behold wisdom, and madness and folly] To compare the one with the other, that I might the better understand them, as contraries serve to set forth one the other. There is nothing more usual in Solomons Proverbs then this kind of Antithesis, to put contraries together for natural illustration.

for what can the man do that cometh after the King] Here man and king; the king seems to be opposed, what further progress can any more private man make in this disquisition, then I who am such a king? This is a Prolepsis or answer to a tacite objection; for it might be said, that it was a high and bold attempt for one man out of his particular experience to passe so confident a sentence of vanity, & vexation, upon all wisdom and greater works. To this he answereth, that no man after him, could do more in this p. 64enquiry then he had done, who was so eminent in wisdom, in power, and in industry, that was as it were fitted and stirred up by God unto this business; and therefore if any man after him should set about the same work, he should do no other thing then that which the king had done before him. This appears to be no arrogant boast in Solomon; because the Scripture testifieth the same of him, 1 Reg. 3.12. The Man who will not believe it upon my report, but will make trial of it himself, if he will go with the same wisdom and integrity about it as] have done, shall find the same vanity in the bottom of every creature, as I have found. So here are two reasons why Solomon challengeth belief in this point. 1. The advantages which he so great a king had above any other man, to draw forth all the flower and quintessence of the creature. 2. The double diligence which he used in it, in not onelyonly viewing throughly once, but reviewing again the things upon which he passed such a judgment.

what the man] The words intimate a kinde of i…dignation, disdain, undervaluing of any one who should attempt such an inquiry after him, as Psal. 8.4. Quid dignum tanto tulit hic promissor hiatu; what is the man who cometh after the king, whom they have p. 65made king before; so some read the words: but the most genuine and coherent sence is that which our translation expresseth; he that comes after can do nothing but what they have done: i.e. what is done already before them. The active voice indefinite used for the passive, as Isa. 9.6. Jer. 12.6. Gen. 16.14. 1 Sam. 23.22.

I would observe hence, 1. That the double and multiplyed experience of wise, great and good men, doth gain much credit and strength to the doctrines so confirmed, 1 Joh. 1.3. Heb. Chap. 11. & 12.1. Jam. 5.10, 11.

2. That the more prejudice is in the heart of men against a truth, the more care must be used to vindicate the same from all shew of exception, Tit. 1.11. & 2.8. Act. 6.10. and 18.28.

3. For a man to speak the truth of himself touching the gifts of God bestowed on him. and to mention his own experiences, onelyonly ayming therein at the glory and truth of God, and edification of the Church, is no arrogance, or violation of modesty, but an improving of Gods gifts to the ends for which he gave them, Chap. 1.16.

V. 13. Then I saw that wisdom excelleth folly: &c.] That there is an excellency in p. 66wisdom more then in folly, &c. This Solomon confesseth, that indeed there is a great difference between wisdom and pleasures, that being many waies more excellent then those; and therefore though the study of wisdom be not without pain and sorrow, Chap. 1.18. yet it is not therefore to be rejected: Wisdom leaves behind it some permanent good, as the word here imports, whereas pleasures do perish in their use, and nothing staies behinde them but the sting and sorrow. The sorrow of wisdom is in the getting, but the sorrow of pleasures is after the using, and enjoying of them. It is true, wisdom and knowledg are vain, in order to a higher and nobler end then they bear propotion unto. viz. to make man truly happy, yet they are of excellent use, and singular ornaments to the soul which hath them; so the Apostle, though he tell us that charity is more excellent then gifts, the one serving for edification onelyonly of others, but the other for sanctification of a mans self, yet acknowledgeth that they are all operations of Gods Spirit, and bestowed on men for very profitable uses, and accordingly to be earnestly desired, 1 Cor, 12.4, 7, 31. & 14.1, 39. we are so to esteem gifts, as that we prefer salvation and happinesse before them, Luk. 10.20.

p. 67As far as light excelleth darknesse] Wisdom to the minde being as light to the body and therefore the Rabins called their wise men, the light of the world; as our Saviour his Apostles. Matth. 5.14. Light is many waies comfortable, it shews things in their distinct forms and shews, it discovers any thing hurtfull, that it may be avoided; or beneficial, that it may be embraced, whereas darknesse confoundeth all things, and exposeth a man to many dangers. Light is pleasant in it self, Eccles. 11.7. and it is metaphorically used to express the most excellent things, as joy, Psal. 97.11. Ester. 8.16. liberties, and deliverance, Isa. 9.1. Glory, 1 Tim 6.16. Prosperity. Mic. 7.9. Life it self. Job 3.16, 20. and usually, wisdom and knowledg, whereunto it is here compared, Dan. 5.14. And it is very usefull and necessary for direction in our works and labours, Joh. 11.9, 10. But darkness on the other side is very uncomfortable; it is used to express the most calamitous and disconsolate condition, Job. 30.26. Eccles. 5.17. Isa. 8.22. Amos. 5.18.20. Isa. 50.10. Eccles. 11.8. very unusefull, as putting a stop to all labour, Exod 10.23. Josh. 4.9. very dangerous, as causing a man to stumble at every stone, to fall into every pit, to wander out of his way, &c. Josh. 11. p. 6812. & 12.35. and folly and ignorance in the mind, is usually expressed by the name of darkness Eph. 4.18. & 5.8. Rom. 1.21. In the creation, darkness was the first evil which God removed, and light the first good creature that he made, Gen. 1.2, 3. light excelleth darkness, as the beautifull and orderly frame of nature doth the first confused chaos.

V. 14. The wise mans eyes are in his head] The reason of the former comparison, a wise man is in the light, but a fool in darkness. In his head, as in a watch-tower, from whence he seeth his way before him a far of, taketh notice of things to come, as well as things present, is circumspect, and heedfull, judicious, and wary in his undertakings; Therefore they who are called wise men in one place, Deut. 16.19. are called men that have their eyes open, in another place, Exod. 23.8. They do in the beginning of a businesse look forward to the end of it, they forecast events, foresee consequences; their eyes try their wayes, as Psal. 11.4. so looking straight forward, denoteth pondering and weighing a mans actions, Prov. 4.25, 26. here it is that Moses said to his father in law, who was a very wise man, thou shalt be to us instead of eyes, to guide and counsel us, Numb. 10. p. 6931. where the LXX. render it, foreign, thou shalt be an elder, a counsellor, a guide amongst us; so Job saith of himself, that he was eyes to the blind, Job. 29.15. A counsellor, and guide unto them. Thus the excellency of wisdom is described by the eye, as being the principal part of the body and most beneficial to the whole, 1 Cor. 12.16, 17, 21. Mat. 9.22. and what the eye is to the body, that is to the mind, Eph. 1.18.

But the fool walketh in darknesse] Hereby we understand what is meant by having the eyes in the head, namely, to have them useful for guiding and ordering our waies, so as that we may not erre, wander, stumble, fall, mistake, miscarry in our affairs. The Antithesis should have run thus, but the fools eyes are in his heels, or he hath no …yes to see; but the use of Scripture is to put in the place of the antithesis, that which shall in sense amount thereunto, as Prov. 12.27. the one part of the verse is parabolical or proverbial, but the Antithesis is plain and familiar; so Prov. 14.3. & 15.19. The fool is rash, heady, inconsiderate, cannot discern events, nor foresee dangers; knowes not which way to chuse, or to refuse; his eyes are any where, rather then in his head, Prov. 17.24. is carried headlong in his business, easily snared and taken, Prov. 4.18, 19. 2 Pet. p. 701.19. Matth. 13.15, 16. By darkness here, we may understand blindnesse, Act. 13.11. and then walking in darkness, is a discovery of folly; when a man wants eyes, and yet will be wandring and venturing abroad; when he knowes not whither he goes, nor what dangers are in his way.

Thus far he hath shewed the excellency of wisdome above folly, now he sheweth wherein, notwithstanding they do so far agree, as that vanity belongs unto them both.

And I perceived] The meaning is, notwithstanding this excellency of the one above the other, yet I perceived that one event hapneth to them all] They are equally subject to the same unhappy events; the wisest man that is cann… by his own counsel exempt himself from the same common calamities which other men fall into: As two ways which seem to part, the one turning to the right hand, and the other to the left, and yet both at last bring to the same Town, Chap. 9.2. & 3.19.

V. 15. Then said I in mine heart] i.e. Therefore, or hereupon I said in mine heart, if it happen to me, even to me, as to the fool, to what end have I taken so much pains to be more wise and learned then he, being by all my wisdom not a whit protected from p. 71those evils which he hath by his folly exposed himself unto,

That this also is vanity] Some make this to be a judgment on that hasty and angry inference, why was I then more wise? and so the meaning to be; This was my infirmity and vanity, to undervalue wisdom, and measure it by the casual events which befall it, as Psal. 73.13—15. & 77.10. But the meaning is, that in this respect wisdome is no more able to make a man happy, or to bring perfect tranquility to the Soul, then folly is: albeit in other respects there be a singular excellency in it above the other.

Here then observe, 1. That the most excellent endowments of minde that are, cannot perfectly satisfie the heart of man.

2. That yet there is a special beauty and goodnesse in such gifts, to draw the light of the heart unto them, as being to the minde, as the eye to the head, the guide and the beauty of it; or as light to the eye, a most congenial and suitable good unto it.

3. That events and successes depend not upon the counsels of men, nor upon the gifts of God bestowed on them, but his Providence hath the casting voice, and doth over-rule and order them all as pleaseth him, Eccles. 9.11. Psal. 127.1, 2. many times those who have least wisdom or goodnesse, p. 72have greatest successe, Job 21.7—13. Psal. 73.3—12. Jer. 12.1, 2. Hab. 1.13. Mal. 3.15. and many times the wisest and most circumspect men, are most frustrated in those courses which were contrived with greatest skill and cunning, 2 Sam. 17.14. Job 5.12, 13, 14. Isa. 19.11—14. 1 Cor. 1.20.

4. That notwithstanding the Providence and Counsel of God hath the pre-eminency in the events of things, yet that hindreth not the excellency of wisdom above folly, neither are we thereby at all encouraged to finde fault with our selves for any labour in the use of means, onelyonly we must so use them▪ as not to deifie them, nor to trust in them, but wholly to depend upon G…d for his blessing on our counsels, to submit to his wise and holy purposes, when they are disappointed; to admire his goodness when at any times he turneth our imprudence or improvidence unto good, and maketh the 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, p. 73and 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 onelyonly 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 …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 fo…l] The second fate, common to both. Th…s how, is a passionate interrogation, noting p. 74grief that it is so; wonder that it is no otherwise; and indignation or disdain that thing… 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 man… 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 liv… 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 Honou… but in the fear of the Lord.

V. 17. Therefore I hated life, &c.] Thi… is the effect which this great vanity of th… most excellent humane endowment wrougth p. 75in 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 …he chiefest outward blessing) all the course …hereof being full of evil, grievous, crucia…ing, disquieting labour, all which at last …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 onelyonly out of anguish of spirit, but of natural wisdom observing the vanity thereof.

p. 763. 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 …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, M…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 p. 77it 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 p. 78of 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. 1.13. Ephes. 5.28. 2 Thess. 3.10—13. and this to do, because we find not that plenary satisfaction from them, which they were never ordained to administer, then this was an inordinate hatred, which did not belong unto the works themselves, (being in themselves good) but unto the sinful distemper of the heart from whence it proceeded. Such was the sullen distemper of Israel in the Wilderness, Numb. 11.6. & 20.4. Jon. 4.1.

Because I should leave it unto, &c.] Here the Wise man doth subjoyn reasons of this his weariness and dislike of all his past labours: 1. Because he was to leave them; there was a necessity of parting with them at the last. As the heart of man in this state of corruption is naturally apt to cleave to the world and worldly things, so there is a peculiar delight in those works which are the fruit of his own wisdom and labour; and he finds it more hard to wean and take off his affection from them, then from any other. As the Apostle saith of a mans own proper lust, so we may of his own labour and work, that it doth more easily draw away the heart, Jam. 1.14. therefore when God punisheth such men, he usually p. 79doth it in the works of their own hands, in their principal and peculiar imployments; as Tyrus in her merchandize, Ezek. 27.27. Pharaoh in his River, Ezek. 29.3, 4. The Wise man is apt to glory in his wisdom, and the strong man in his strength, &c. Jer. 9.23. Dan. 4.30, 31. This is the first ground of vexation, They must leave their wealth to others, Psal. 49.10, 12.

V. 19. And who knoweth whether he shall be a wise man or a fool?] 2. And the reason of his fore-mentioned dislike of all his labour, because he must leave them to the man that comes next after him, who haply may be very unfit to succeed him in so wise and great works. It is not in mans power to leave the works of his hands, when he must himself no longer enjoy them, unto such as are most likely to improve or preserve them: but be he what he will, wise or foolish, he must have not only the fruition of my labours, but the dominion over them, Psal. 39.6. And this is a great vanity, to know a mans self how to get great things, and to know how to preserve, and to enjoy them; but not to know what will become of them at the last: A wise man it may be will alter all; a fool will scatter and dissipate all, and so all the fathers wisdome may quickly come to nought by the sons folly, Psal. 39.7.

p. 80Wherein I have laboured, and wherein I have shewed my self wise] Which by my labour and by my wisdome I have gotten. He understandeth humane wisdome in managing worldly affairs to the best improvement, Isa. 10.13. Ezek. 38.4, 5. These are the two great principles of humane actions, Wisdome to direct; Labour, to execute: Wisdome by counsel guideth labour; and Labour through experience encreaseth wisdome. That wisdome is fruitless, which doth not produce labour; and that labour is useless, which is not managed by wisdome. Some conceive, that Solomon here did foresee, at least, that Rehoboam by his folly might scatter many of those great works, and lose much of that ample power and wealth which his father by his wisdome had gotten, 1 Reg. 12.13, 15.

V. 20. Therefore I went about to cause my heart to despair of all the labour, &c.] I went about, or, I circled. The meaning is, Having turned hither and thither to take a view of all humane actions, and every where discovering notable vanity in them all, I found my self, after I was wearied in this round, brought at last to utter despair and despondency of spirit, being without hope of ever finding out that in any of my labours for which I h…d undertaken them. When I p. 81found, after all my labour, this sad uncertainty attending on them, that it was out of my power to dispose them for the future so, but that they might fall into the hands of a fool that would demolish and dissipate them all; who by his folly, would extinguish the monuments of my wisdome; and by his luxury, the fruits of my labour: Then I bestirred my self to make my heart despair, to call it wholly off from all my labours. The word importeth a desisting from a purpose or work undertaken, a changing of a mans counsel, finding the attempt to be fruitless or unfeasable, Isa. 57.10. Jer. 2.25. & 18.12. There is a Rational despair, when a man having erroniously sought for some good from that which is wholly unable to afford it, doth thereupon give over so fruitless an inquiry, and betake himself to that which is more effectual, Isa. 55.2. and there is a passionate despair proceeding from that frowardness of heart which such a disappointment is apt to produce in carnal minds, when because a man cannot enjoy that good from a thing which he expected, he will therefore wholly fall out with it, though it be otherwise good in its degree, and doth bring such comfortable fruit as God appointed it for. This is a sinful despair: For the Lord hath made many promises unto p. 82the labour which we take about outward things, Prov. 12.24. & 13.11. & 31.31. Psal. 128.1, 2. And hath a word of blessing ever proportionable to those ends and uses for which he hath appointed them, Deut. 28.2—8. Matth. 4.4. If Solomon mean here the former despair, then it was an effect of his wisdome, dictating unto him not to place his hopes upon vain things, which would delude and abuse him, but to take off his heart from the inordinate love of empty things. If the later, then it was a corrupt and froward aversion from things good in their degree, because the providence of God might haply dispose otherwise of them than he desired. Duty and labour about outward things, belongs unto us, but the disposition of them into what hands he pleaseth, belongeth unto God. In the mean time, it is a good argument to draw off the heart from anxious and inordinate toyl about worldly things: and rather to imploy our thoughts about the education of our children, lest much wealth in the hands of a foolish son, prove an argument of our folly; whereas a little estate with principles of wisdome and piety instilled into him that must enjoy it, will be a greater blessing unto him, and an evidence of more wisdome in our selves.

V. 21. For there is a man whose labour p. 83is in wisdome, &c.] i. e. who, 1. by his habitual skill and faculty of contrivance. 2. by his experimental and improved knowledge; and 3. by his just, honest, and righteous dealing; concurring all 4. with diligent labour, (unto which kind of principles so attempered, the blessing of God is usually annexed,) doth get a fair and full estate: and when he hath all done, must leave it to another who never took thought about it, nor stirred hand or foot towards the gathering of it. This is a third reason of the wise mans weariness of his life and labours, namely, that he should be a very drudge for another man, and should use all his skill and pains, and suffer so much anxiety and disquiet only to purchase rest and idleness for his successor. And this is a great and sore evil, that the labour should be one mans, and the fruit thereof anothers, and is often threatned as a punishment, Job. 5.5. Hos. 7.9. & 8.7. Deut. 28.30, 31, 32, 33. Psal. 39.6. Prov. 13.22.

shall he give it for his portion] Or, shall he give his portion. That which in all reason after so much labour should have been the portion of him who laboured for it, he is compelled by death to give or leave it to another man, and so to make it that other mans portion.

p. 84V. 22. for what hath man of all his labour, &c.] What is there unto a man of all his labour? Nehem. 6.6. viz. what profit, comfort, advantage, can a man have of such labour wherein all the pain is his, and all the fruit and benefit another mans? Chap. 1.3. & 3.9. Psal. 39 6.

vexation of his heart] Hereby are noted those discruciating, disquieting, careful thoughts, whereby he doth project and contrive within himself all waies of gain, and how to increase and preserve a great estate, Psal. 49.11. Hab. 2.5, 6. 1 Tim. 6.9, 10. This may refer to all the three Reasons before given; 1. What hath man left to himself of all his labour and vexation when he is dead and gone, all the world is then gone to him, Job 1.21. 1 Tim. 6.7. Ps. 49.17.2. What good hath he by all that pains which was taken for another man, who if he were wise, would be able to take the pains for himself, and if foolish, will be likely to make all another mans pains fruitless, which he took to provide for him, Job 27.16, 17.3. What hath he of all his Labour more than the other man who sa…e still, and lived quietly, and saw him toyl and drudge to get him an estate who laboured not for it? nothing at all more as to contentment and fruition, much more as to weariness and vexation.

p. 85V. 23. For all his daies are sorrows, and his travel grief] &c.] These words are very emphatical, to set forth the pain and trouble of such a man who toyls for others: and the wise man closeth this disquisition as he did the first, Chap. 1.18. only this is expressed with greater emphasis, as being the greater evil of the two; as vers. 21. 1. The words are many, to shew the greatness of the trouble. 2. The word translated sorrows, signifieth a very painful and cruciating grief, the grief of some sore wound, Gen. 34.25. Jer. 51.8. and used in the case of Israels sorrow in their bondage in Egypt, Exod. 3.7. and in Babylon, Lam. 1.12. and to express the sorrows of Christ, Isa. 53.3, 4. See Job 33.19. Prov. 14.13. 3. The abstract is used for the Concrete, it is not said, all his daies are sorrowful, but very sorrow it self, which addeth much force to the sense, as Gen. 3.6. Ps. 5.9. & 39.5. Hag. 2.8. Gen. 12.2. Cant. 5.16. 4. The word is in the plural number, all his daies are sorrows, (i. e.) full of sorrow, great sorrow, and variety of sorrow; as Isa. 63.6. 2 Pet. 3.11. So it is said, that the Sodomites were smitten with blindness, Gen. 19.11. 2 Cor. 1.3. Eccl. 5.6.

and his travel [or anxious and careful labour] grief. Or, indignation, his wearisome p. 86imployments, full of disquietness, and of continual sollicitude, meeting withal with many miscarriages and disappointments, do stir up much grief and displeasure of heart.

Hereby is noted the exceeding great trouble of heart, which ariseth out of an inordinate conversing about worldly things, and apprehension of parting with them. For the less measure there is in the labour of getting them, the more trouble there is in the thoughts of parting with them. If the life of the best men be full of evil and labour, Gen. 47.9. Ps. 90.10. Job. 14.1. & 5.7. Our mother brings us forth in sorrow, and unto sorrow: much more unquiet must be the life of those who labour in the fire, and for very vanity, Habb. 2.13.

yea, his heart taketh no rest in the night] The night was appointed by God for man to rest in, as the day to labour, Ps. 104.23. & 127.2. Job 4.13. But such a man depriveth himself of that blessing, which God by the very season offers him, Job 7.3, 4, 13, 14. Eccl. 5.12, 13. Prov. 3.24. Or, if such a mans body, through labour and weariness, do sleep, yet his heart is still taken up with unquiet thoughts and cares; for the heart may be awake when the body sleeps, Cant. 5.2.

V. 24. There is nothing better for a man, p. 87than to eat, &c.] In this verse, and so to the end of the Chapter, is contained that which is the whole sum and subject of this book, which is to shew, wherein the only good which a man can attain unto in his labour about worldly things, doth consist, and the happiness of this present life, which is to get the heart seasoned with the s…ar of God, and to be good in his sight, or approved of him; and then in the assurance and joy of his favour, to make use of all outward good things with quiet contentment, with freedome, chearfulness, and delight, which is a special blessing which the Lord gives unto his own servants. The Apostle puts all this into two words, Godliness and Contentment, 1 Tim, 6.6.

The words admit of a several reading, though all run to the same issue. There is nothing better for a man, then—so our version. The word [then] according to the reading is to be supplyed, it not being in the Original. And so Interpreters agree, that such a word as nisi, or tantum, may be understood, as it is necessarily to be supplyed elsewhere; as Isa. 1.6. where, in the Original, the words run in this manner, There is no soundness it, wounds and bruises, &c. where the word but, or only, is necessarily to be supplyed; no soundness, [but] wounds p. 88or bruises: So here, There is not good for a man that he eat; the word but is to be supplyed, There is not, or it is not good for a man but that he eat: It is expressed, Chap. 3.12. Others read the words with an interrogation, Is it not good for a man that he eat, &c.? (i. e.) It is good. Others …ead thus, This good is not in a man, (i. e.) in the power of a man, that he eat and drink, &c. As he cannot help it, but he must in time leave his outward things, which with so much labour he hath gotten, and that to such as, it may be, will not dispose of them to his desire; so even while he doth actually possess them himself, it is not in his power to use them, much less to enjoy with delight and pleasure, without the special gift of God. All amounts to the same issue; which is this: Since there is in all the studies, labours, affairs of men so much vanity and vexation, as hath been here discovered, by the ablest and wisest inquirer into the creature; it remains, if we would effectually free our selves from this vanity and vexation, that giving over those anxious and disquieting labours, we betake our selves to a free, chearful, and comfortable use of those good things which God hath blessed us withal; and that so we may do, to commend our selves by sincerity of heart unto God, from whose hand and gift p. 89alone this mercy proceedeth, and not from the power or will of man.

make his soul see, or enjoy good] i. e. Make himself to enjoy the good which outward blessings do afford, the like phrase making …o see good is …sed, Ps. 4.6. and 50.23. su…ra, vers. 1.

in his labour] 1. In the fruit of labour, …ot of idleness. 2. Of his own labour, of …hat which is righteously his own, not gotten …rom others by violence or injustice.

this also I saw that it was from the hand of God] Or the special gift of God, as vers. 26. Chap. 3.13. & 5 19. 1 Chron. 29.16. It may seem but an easie thing when man hath, with much toyl and trouble, gotten provisions about him, to eat the fruit of his own labours, yet he hath no power to do it without Gods blessing.

Here we may observe. 1. That the utmost good of all worldly labours reach no further as to real benefit, then the supply of body, Eccles. 6.7. 1 Tim. 6, 7, 8.

2. That it is not in the power of man, after all his hard labour for these things, either to use them, or with chearfulness and joy to delight at all in them, without the special hand and gift of God; to say nothing of sickness, or other distempers within, and of robbers without, which may take away the p. 90taste of any sweetness in them, and consequently the desire of them, 2 Sam. 19.35. Job 33 19, 20. so that the floor and the winepress shal not feed us, Hos. 9.2. & 2.9. There is such a sordid and base cruelty in the mind of a man towards himself, as to defraud and grudge himself the fruit of his own labour, Eccl. 6.2, 4, 8. much less can a man with cheerfulness, contentment, and sweet tranquility, make use of these blessings without the special favour of God unto him therein, Prov. 10.22. Ps. 128.1.2. Nehem. 8.10, 12. 1 Chron. 29.22. Act. 14.17. Deut. 8.12—18. Phil. 4, 11, 12, 13.

3. That the happiness of this life standeth in a free, cheerful and contented enjoyment of the good blessings of God, together with the sense and comfort of his fatherly love, 1 Tim. 6.4.

4. That all the sweetness of outward blessings standeth in this, that they are reached out unto us, from the hand, and sanctified by the blessing and grace of a merciful Father, Ps. 37.16. Prov. 15.16. 1 Tim. 4.5. 1 Tim. 6.17. It is the love of God which puts sweetness into all outward mercies.

5. Honest labour whereby a mans bread is his own, is the proper object of our comfortable fruition. Then only we can rejoyce p. 91in our eating and drinking, and other outward delights, when in them we taste the sweet of our righteous labours, Prov. 16.8. Eph. 5.28. 2 Thes. 3.12.

V. 25. for who can eat, or who else can hasten thereunto more than I?] He proveth what he had said, that it is the gift of God; because he so wise, so wealthy a Prince, who had so great variety to hold up his delight, could of himself find nothing in all his great estate, but matter of vexation. What power can others have to enjoy them, when he could not; or else it may refer to the former part of the fore-going verse. There is nothing for a m…n then to eat and drink and enjoy good in his labour: this he proveth by his own experience. As by his own experience, he hath all along proved the vanity and vexation of the creatures in other respects; so here by his own experience he proveth, that the only tranquility is, having made sure of the favour of God, to eat and drink with cheerfulness. He doth not mean sensual Epicure-like surfeiting on the creatures, but a quiet and free contented use of them; who is fit to eat of my estate, and to make haste so to do, i. e. readily and cheerfully to do it, then I my self who laboured it? and I unto whom God hath given such plenty, and such readiness of heart to use it, p. 92can by my own taste of Gods goodness give to others a judgement and assurance hereof. So vers. 10, 12.

who else can hasten thereunto more than I?] This noteth a special promptitude and cheerfulness of heart, which Solomon did put forth in the fruition of the good things he had gathered, as Job 20.2. others read it, who hath taken more care thereunto, to abound in delights and contents then I? Others, who hath quicker senses to discern the comforts of them, then I? but the first sense seemeth more genuine; for as in the former verse, he spake, 1. Of eating and drinking, or of the free using of Gods blessings. 2. Of making the heart to enjoy them: So here he telleth us that his practise, was suteable, who can eat? that relates to the former; and who can hasten more than I, that relates to the later.

V. 26. for God giveth to a man that is good in his sight, wisdome, and knowledge, and joy, &c.] Having commended this free and comfortable use of Gods blessings with Godliness and contentment by the author of it, it is the gift of God: He here further commends it by the subject of it, unto whom God doth afford so excellent a gift: many gifts of God are common to good and bad men, Matth. 5.45. 1 Cor. 13.1, 3. but this p. 93is a peculiar blessing which he bestows on his beloved, Ps. 127.2. the subject of it is a good man; the Character of that good man, he is good in his sight, good in the judgement of God, who trieth the heart, Gen. 17.1. 1 Cor. 10.18. Rom. 12.1, 2. 1 Tim. 2.3. Heb. 13.21. The gift of God to this man. 1. Wisdome to get, 2 Knowledge to use, 3. Joy to use cheerfully and comfortably all outward blessings, and this is illustrated by an Antithesis.

but to the sinner he giveth travel, to gather and to heap up,] i. e. He giveth them up, or leaveth them to their own greedy desires, to gather and heap together with much anxiety and tormenting sollicitude, Habb. 2.6. Luk. 12.18. Ps. 39.6.

That he may give to him that is good before God] That is, that God may dispose of it by his own over-ruling providence, besides and against the purpose of the gatherer, to whom he pleaseth, or to those that fear him, making wicked men but the drudges and purveyors for others. Isa. 10.7. Prov. 13.22. & 28.8. Job 27.16, 17. Est. 8.1, 2. Isa. 65.13, 14. as wicked men built the Ark, but Noah enjoyed it, according to the Greek proverb, one man makes the garment, but another wears it.

This also is vanity] viz. for a wicked man p. 94to labour for others whom he loves not, nor ever intended his labour for.

Here we see, 1. Goodness consists in approving a mans self to God. 2. That sweet and perfect contentment is peculiar unto good men. 3. That wisdome or skill to get riches, is the gift of God, Deut. 8.18. 4. That knowledge to use them, being gotten, is likewise Gods gift, as vers. 24. 5. That good men only are the proper subject of true joy, Gal. 5.22. 6. That amongst other curses, God doth many times punish wicked men with giving them up to the insatiable desires of their covetous hearts, to weary themselves in gathering wealth to no purpose of their own, of Eccl. 4.8. 7. Gods providences, that many times disposeth the labours of wicked men for the use and good of the godly.