Annotations on the book of Ecclesiastes

neither say thou before the Angel] By the Angel some do understand the Priest, or ⟨p. 163⟩Messenger of the Lord towards the people; so they are called, Job 33.23. Mal. 2.7. Rev. 1.20. for in the case of an Oath, wherein there was error or ignorance, the person was to bring a sacrifice, and the Priest was to make an atonement for him, Lev. 5.4, 5, 6. And then the meaning is, Do not when thou hast vowed, repent and grudge, and go to the Priest, acknowledging an error or ignorance, that so thou mayest save charges, and lick thy self whole, by offering a sacrifice to excuse a vow. Others, understand the Angels of heaven, who are sent forth for the good of the Elect, and who observe our behaviour in Gods Worship; as that in the Apostle useth to be understood, 1 Cor. 11.10. Matth. 18.10. Luk. 12.8. 1 Tim. 5.21. the Greek reads it, [Greek or Hebrew]. Before God; it may haply be meant of the Temple or House of God, where they did pay their vows, Psal. 66.13. wherein there were Cherubims drawn, in token of the presence of the Angels, and their protection to the Church, 1 Reg. 6.29, 32. Others, understand it of Christ, who is the searcher of hearts, and will not be mocked, cannot be deceived; who is the Angel of the Covenant, and who is in the midst of his people, his Candlesticks, when they come to Worship, Exod. 23.20, 21. called the presence ⟨p. 164⟩of God,

That it was an error] That is, either do not vow so rashly and unadvisedly, as to be at last brought to a necessity of confessing a sinful error, but advise before hand that thou mayest not err. Such a rash vow was that of Jephthah, Judg, 11.30, 31, 35. and that other of Saul, 1 Sam. 14.24, 29, 39, 40. Or else, do not excuse thy self for breaking thy vow, by saying, thou didst it imprudently, and wert mistaken in it, it was an ignorance which thou art willing, by some sacrifice, or other way of devotion to expiate; as sacrifices were to be offered for the ignorances of the people, Levit. 2.27. Numb. 15.24, 25. Heb. 9.7. Do not cover a wilful prevarication with a specious pretence, nor after vows make enquiry, Prov. 20.25.

That it was an errour] That is, either do not vow so rashly and unadvisedly, as to be at last brought to a necessity of confessing a sinfull errour, but advise before hand that thou maiest not erre. Such a rash vow was that of Jephthah, Judg, 11.30, 31, 35. and that other of Saul, 1 Sam. 14.24, 29, 39, 40. Or else, do not excuse thy self for breaking thy vow, by saying, thou didst it imprudently, and wert mistaken in it, it was an ignorance which thou art willing, by some sacrifice, or other way of devotion to expiate; as sacrifices were to be offered for the ignorances of the people, Levit. 2.27. Numb. 15.24, 25. Heb. 9.7. Do not cover a wilfull prevarication with a specious pretence, nor after vowes make enquiry, Prov. 20.25.

wherefore should God be angry at thy voice] The word signifies foaming anger; why should he through anger foam against thee? An interrogation of dehorting. As, Why will ⟨p. 165⟩ye dye, (i. e.) Be careful that you may not dye. This is one reason, God will be angry. Another, Thou shall feel his anger, he will destroy the Work of thy hand, He will not bless those endeavours, for the accomplishing whereof thou didst make that vow; thou destroyest the vow, he will destroy thy work, Deut. 28.15, &c. The third follows.

wherefore should God be angry at thy voice] The word signifies foaming anger; why should he through anger foam against thee? An interrogation of dehorting. As, Why will ⟨p. 165⟩ye dye, (i. e.) Be careful that you may not dye. This is one reason, God will be angry. Another, Thou shall feel his anger, he will destroy the Work of thy hand, He will not blesse those endeavours, for the accomplishing whereof thou didst make that vow; thou destroyest the vow, he will destroy thy work, Deut. 28.15, &c. The third follows.

but fear thou God] This is the remedy of all vanities in Worship, to serve God rather with inward reverence and fear, then with rash, hasty, many, formal, empty expressions. The fear of God is the foundation of all holy duties, Chap. 12.13. Isa. 29.13. Deut. ⟨p. 167⟩28.58. Mal. 1.6. Heb. 12.28, 19.

V. 8. If thou seest the oppression of the poor, and violent, &c.] The connection of these words with the former, stands thus: The fear of God doth many times expose men unto injury and violence, and that every where, all a Province and Country over, and that not only from ordinary persons, but from great men, and that without remedy; because, if haply they have recourse unto judgment and justice for ease, even they find wresting, perverting, distorting of justice: So that a mans tranquility in this life, may seem to be but little mended by Piety and fear of God, whereby he is in danger of being reduced to poverty and distress. This is a stumbling-block, which may cause men to be offended at the ways of God, Matth. 11.5, 6. & 13.21. Gal. 5.11. and good men have stumbled at it, Psal. 73.12, 13. Against this temptation, he here subjoins a seasonable antidote, they should not be much amazed at it, but rather comfort themselves, that there lieth an appeal to a higher Court, where they shall certainly be righted, and their innocency vindicated. If thou seest the oppression of the poor; and that such oppression, as that thou hast no remedy against it, but it is powerful enough to wry and pervert judgment: And yet further, no escape ⟨p. 168⟩from it, but it meets with thee all the Nation or Province over. If you see a poor man that fears God, not only suffer under the meanness of his condition, but under fraud, calumny, rapine, violence, where ever he goes; as Ezek. 18.12, 18. Job 20, 19. Mic. 3.2. Job 24.2—12, & 19.7, 8. Psal. 74.20.

marvel not at the matter] Be not amazed or astonished at it: so much the word imports, Isa. 13.8. Job 26.11. Think it not a strange thing, 1 Pet. 4.12▪ Do not think hardly of God, nor distrust his Providence, or grow weary of his service. What wonder at all is it to see power crush poverty; or wickedness suppress Piety? Psal. 37.8, 9.

at the matter] Or, at the will, or purpose, to wit, of God, in suffering, and ordering this thing: for these things happen not without his appointment and providence, Hab. •.12. Isa. 10.5. Psal. 17.13.

for he that is higher then the highest regardeth, and there be higher then they] Higher, viz. God, who is higher: the relative without the antecedent, which is very usual: or, The High from above; The High regardeth it. It seemeth to be a vehement and emphatical Anadiplosis: the same word is used for from above, Gen. 27.39. & 49.25. This kind of elegant and emphatical repetition ⟨p. 169⟩is frequent in the Scripture, Psal. 22.1. Jer. 7.4. & 22.29. Ezek. 21.27. 2 Sam. 18.33. 1 Reg. 18.39. Judg. 5.30. Psal. 98.4, 5, 6. & 124.1, 2. Hos. 2.2. Dan. 10.19. And according to this sense, God is said in a way of Judgment to look down from heaven upon the violence of great men, and to speak from thence in his wrath unto them, Psal. 2.4, 5. & 11.4, 5, 6. Exod. 2.23, 24. 1 Sam. 9.16. Psal. 93.4. Or, He that is higher then the High, God, who is the High above all the Earth, the High and Mighty One, above the Potentates of the World, who are called High ones,

regardeth] Observeth the violence of proud men to avenge it. Or keepeth the poor who are oppressed by them, Isa. 3.14. Prov. 22.22, 23. Psal. 10.12—18. & 11.5. & 68.5. & 72.14.

and there •e higher then they] Namely, The Holy Angels, who are sent forth for the good of the Church, Heb. 1.14. who pitch their tents about believers, and are Guardians over them, Psal. 34.7. & 91.11. who behold the face of God as Ministers ready to execute his commands in behalf of them, Matth. 18.10. whose service God is pleased to use ⟨p. 170⟩in the punishment of Tyrants, and subversion of States, Isa. 37.36. Act. 12.23.

V. 9. Moreover, the profit of the earth is for all] Here he returneth to consider the vanity of all kind of Riches; amongst which, though some are to be preferred before others, as namely corn and cattle, which are the profits of the earth, yet both the one and the other are unable to make the possessors of them happy. Yet withal, the words may seem to have some relation to what went before, namely, That God in his providence hath so ordered things in the civil body, That the Head cannot say to the Foot, I have no need of thee: the King himself wanteth the help, and cannot subsist without the labour of poor men, and that may be a check unto oppression and violence.

V. 9. Moreover, the profit of the earth is for all] Here he returneth to consider the vanity of all kind of Riches; amongst which, though some are to be preferred before others, as namely corn and cattel, which are the profits of the earth, yet both the one and the other are unable to make the possessors of them happy. Yet withall, the words may seem to have some relation to what went before, namely, That God in his providence hath so ordered things in the civil body, That the Head cannot say to the Foot, I have no need of thee: the King himself wanteth the help, and cannot subsist without the labour of poor men, and that may be a check unto oppression and violence.

the profit of the earth is for all] Or, above all other profit. He commendeth husbandry, consisting in tillage and grazing, above all other ways of gain, as extending to the necessary supply of all men whatsoever; for bread is the staff of life, Isa. 3.1. Gen. 41.55. Prov. 24.27. & 27.23, 24. & 31.16. Adam even in Innocency was to have dressed the earth, Gen. 2.15. There is an excellency or profit of the earth, in, or above all. The substantive is put for an adjective of the superlative degree; as Gen. 12.2. Psal. 21.7. & 88.9. Cant. 5.16.

the profit of the earth is for all] Or, above all other profit. He commendeth husbandry, consisting in tillage and grazing, above all other wayes of gain, as extending to the necessary supply of all men whatsoever; for bread is the staffe of life, Isa. 3.1. Gen. 41.55. Prov. 24.27. & 27.23, 24. & 31.16. Adam even in Innocency was to have dressed the earth, Gen. 2.15. There is an excellency or profit of the earth, in, or above all. The substantive is put for an adjective of the superlative degree; as

the King himself is served by the field] Or, the King himself is for the field: or the King is served for the fields sake, that under him men may quietly labour and eat the fruits of the earth: or the King himself dresseth his field, is as it were a servant to his field to order and husband it. It lies on him to take care of husbandry, that he and his people may be nourished. The most simple meaning is to show, that from the meanest to the greatest, the fruits of the earth are necessary for every mans supportance. Therefore Joseph reserved the fifth of the fruits of the Earth for Pharaoh, Gen. 47.24. and it is recorded for the commendation of King Uzziah, that he was a lover of Husbandry, 2 Chron. 26.10.

the King himself is served by the field] Or, the King himself is for the field: or the King is served for the fields sake, that under him men may quietly labour and eat the fruits of the earth: or the King himself dresseth his field, is as it were a servant to his field to order and husband it. It lyes on him to take care of husbandry, that he and his people may be nourished. The most simple meaning is to shew, that from the meanest to the greatest, the fruits of the earth are necessary for every mans supportance. Therefore Joseph reserved the fifth of the fruits of the Earth for Pharaoh, Gen. 47.24. and it is recorded for the commendation of King Uzziah, that he was a lover of Husbandry, 2 Chron. 26.10.

V. 10. He that loveth silver shall not •e satisfied with silver; nor he that loveth abundance with increase] This may be understood either Absolutely by it self, to set forth the unsatiable greediness of covetous wretches, whose desires are like the grave, and never say, It is enough, Habak. 2.5, 6, 8, 9. Isa. 5.8. or Comparatively, with relation to what was said before, There is a profit and real benefit which the Earth bringeth unto those that labour about it, but money though a man increase it never so much, and though it appear never so lovely ⟨p. 172⟩unto him, yet it cannot of it self satisfy any desire of Nature; if a man be hungry, it cannot feed him; if naked, it cannot clothe him; if cold, it cannot warm him; if sick, it cannot recover him. As it is an instrument of traffic, which answereth unto All things, Eccles. 10.19. So it may be a defence to a man, Chap. 7.12. and may provide other things for him. But if God should withhold the fruits of the Earth; and forbid that to bring them forth, abundance of wealth would be as useless as so many stones: a man hath no good of money, nor of other •rades, further then they purchase or manage for us the fruits of the earth.

V. 10. He that loveth silver shall not •e satisfied with silver; nor he that loveth abundance with increase] This may be understood either Absolutely by it self, to set forth the unsatiable greediness of covetous wretches, whose desires are like the grave, and never say, It is enough, Habak. 2.5, 6, 8, 9. Isa. 5.8. or Comparatively, with relation to what was said before, There is a profit and real benefit which the Earth bringeth unto those that labour about it, but money though a man increase it never so much, and though it appear never so lovely ⟨p. 172⟩

The later clause some thus render it, He that loveth it, shall not have any increase by, or in the abundance thereof. Increase here, is a word which signifieth Increase of the earth, such fruits as may be eaten: and money is not fructus edulis, though it come out of the earth. But the prefix [Greek or Hebrew] set before the word Abundance, being sometimes a note of the Accusative case, and expressing the object of an Action, we may well record it as it is in our Version; He that loveth abundance; as Gen. 34.1. & 37.2. Prov. 9.5. Multitude, or Abundance, here, is taken in the same kind, for gathered wealth, as Psal. 37.16.

The later clause some thus render it, He that loveth it, shall not have any increase by, or in the abundance thereof. Increase here, is a word which signifieth Increase of the earth, such fruits as may be eaten: and money is not fructus edulis, though it come out of the earth. But the prefix 〈non-Latin alphabet〉 set before the word Abundance, being sometimes a note of the Accusative case, and expressing the object of an Action, we may well record it as it is in our Version; He that loveth abundance; as Gen. 34.1. & 37.2. Prov. 9.5. Multitude, or Abundance, here, is taken in the same kind, for gathered wealth, as Psal. 37.16.