Annotations on the book of Ecclesiastes

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.

V. 7. For in the multitude of dreams, and many words, there are many vanities: but fear thou God] Or, In multitude of dreams, there are also vanities: and so in many words. Or, as in multitude of dreams, so also •f words there are divers vanities. Some take [Greek or Hebrew] not for a Noun, but for the Infinitive mood of the Verb; & render it thus, Quia sicut in multiplicare, or, quando multiplicantur somnia, etiam vanitates multiplicantur: sic see habent verba multa. As when dreams are multiplied, vanities also are multiplied, so is it in many words. In all, the sense is the same. Mercer, a most learned Interpreter, makes the connection & sense to be thus, I have given thee these cautions to be tender of thy behaviour in the presence of God, that thou mayest not by dreams, fancies, vanities, or multitude of difficult businesses, be brought to utter any thing rashly before God, but amidst all dangers or dreams, or vanities, or difficulties, to fear God, and not to suffer ⟨p. 166⟩thy self to be withdrawn from him by any temptations. But the words seem to prescribe the same remedy against rash vows, as before against other hasty addresses unto God, vers. 3. There is a [Greek or Hebrew] in the conjunction copulative, as elsewhere, Gen. 43.8. &. 25.34. The plural & vanitates, is as much, as plurima vanitas, great vanity, or many vanities; as Prov. 1.20. Wisdoms, (i.) principal or excellent wisdom, Isa. 64.6. Our righteousnesses, (i.) most righteous action, Gen. 19.11. Blindnesses, (i.) Thick and through blindness: Psal. 45.15. With gladnesses, (i.) with great gladness: 2 Pet. 3.11. What manner of persons ought we to be in holy conversations and godlinesses, (i.) In all manner of holy conversation and godliness: Cant. 5.16. His palate is sweetnesses, and he is altogether, or every whit of him is desires, (i.) Most sweet, and most desirable:

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.

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.

V. 11. When goods increase, they are increased that eat them] He showed the vanity of the love of money; here he shows the vanity of Husbandry and great possessions: or else goeth on upon occasion of the last words, he that loveth abundance, shall not •e satisfied with increase; because as his wealth increaseth, his charge and family, and friends, and retinue will increase likewise. The possessor can have no more real good, nor satisfaction from his great estate, then his servants have, many hands must be set on work, and consequently many bellies filled, many backs clothed, and they all have their real share as fully, as he himself in the things which he possesseth: no man had greater experience of this then Solomon, of whose numerous Family, and large expenses we read, 1 Reg. 4.22, 26. So we read of the great Family of Abraham, Gen. 14.14.

V. 11. When goods increase, they aro increased that eat them] He shewed the vanity of the love of money; here he shewes the vanity of Husbandry and great possessions: or else goeth on upon occasion of the last words, he that loveth abundance, shall not •e satisfied with increase; because as his wealth increaseth, his charge and family, and friends, and retinue will increase likewise. The possessour can have no more real good, nor satisfaction from his great estate, then his servants have, many hands must be set on work, and consequently many bellies filled, many backs cloathed, and they all have their real share as fully, as he himself in the things which he possesseth: no man had greater experience of this then Solomon, of whose numerous Family, and large expences we read, 1 Reg. 4.22, 26. So we read of the great Family of Abraham, Gen. 14.14.

and what good, or what profit is there to the owners thereof] Chap. 1.3. & 2.14. & 3.9.