Annotations on the book of Ecclesiastes

but the heart of fools is in the house of mirth] Though he may by poverty, business or many other diversions be absent in his body, yet by his good will he would have his share in every merry meeting, his heart is upon pleasures, and his love runs wholly that way, so that he is amazed and overwhelmed through unpreparedness of heart when any sudden evil overtakes him, 1 Pet. 4.3, 4. 2 Pet. 2.13, 14. Houses of joy we read of, Isa. 32.13. Here then we are taught to moderate our selves in regard of outward pleasures, because love of them is the character of a fool, and of an heart estranged from God, Job 21.12, 13. Prov. 21.17. 1 Cor. 7.30. 1 Joh. 2.15, 16.

V. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools] He instanceth in another cause of sorrow, namely, the rebukes of wise and good men, which though they may sad the heart of a man for the present, yet they are much more wholesome and beneficial, then the songs and flatteries of ungodly Parasites, which sooth men in their sins, and feed the flame of their lusts and corruptions. It is better to hear, ⟨p. 210⟩(i.) patiently, and obediently to listen to the counsel and reproof of a prudent friend, who doth seasonably, and faithfully discover his errors to him, then that a man should hear the song of fools, Prov. 13.18. & 15.31.32. & 27.6. Psal. 141.5. It is a token of a wise and teachable disposition, to receive with meekness the words of reproof, as David did, not only from Nathan a Prophet, 2 Sam. 12.7—13. but from Abigail a woman, 1 Sam. 25.32, 33. Heb. 13.22. Prov. 9.9. & 17.10. By the song of fools, understand any flattering speeches, or any merry and pleasant discourses, being a Synecdoche, whereby all kind of jests, and bewitching pleasures are signified, Isa. 24.8, 9. Gen. 31.27.

V. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools] He instanceth in another cause of sorrow, namely, the rebukes of wise and good men, which though they may sad the heart of a man for the present, yet they are much more wholsome and beneficial, then the songs and flatteries of ungodly Parasites, which sooth men in their sins, and feed the flame of their lusts and corruptions. It is better to hear,

V. 6. For as the crackling of thorns under a pot, so is the laughter of the fool:] The voice of thorns, so the noise of chariots, is called the voice of chariots; and the noise that fire makes in stubble is called the voice of a flame, Joel 2.5. Ezek. 1.24. Fools are here elegantly compared unto thorns, they are burdens to the place they live in, Gen. 3.17, 18. They are intractable, he must be fenced▪ which toucheth them, 2 Sam. 23.6, 7. They are unprofitable, good for nothing but the fire, Heb. 6.8. The laughter of these fools, that is, all those flatteries, ⟨p. 211⟩jests, vain and frothy discourses, mimical and apish practises, whereby they beget laughter, and feed the delights of vain men like themselves, are compared to the noise of thorns burning under a pot: as these make a sudden blaze, and a great noise, but do no good, presently go out, and the meat is left as raw as when it was put in; in stipulis magnus sine viribus Ignis Incassum fuerit: whereas a solemn fire in coals or great wood, boileth the meat without any such noise: so the effuse mirth and jollity of fools, (i.) of wicked men, though it may seem to promise more pleasure and content, then the more sad and severe conversation of serious men, yet that doth suddenly vanish without leaving any solid joy behind it; whereas the reproof of wise men sinketh down into the heart, and helps to work out the scum and vanity which lay within it, Psal. 58.9. & 118.12. and as the crackling of thorns to the ear, so the laughter and vain mirth of fools to the heart of a wise man is wholly offensive and unsavoury. Hereby seems likewise to be noted the aptness of vain men to be caught with every light and empty pleasure, as fire doth suddenly take in thorns, and pass through them,

2. Oppression, (i.) wealth gotten by oppression, maketh a wise man mad. When a wise man turneth oppressor, and seeth bribes and gifts come in apace, he becometh mad in greediness to get more, or mad in ⟨p. 213⟩violence against his poor neighbours, or mad in his understanding, his eye is blinded, his heart is infatuated and besotted, he is bereft of his wonted wisdom, ruining his family when he thinks to raise and to establish it: and so gifts destroy the heart, (i.) his understanding, Hos. 4.11. Deut. 16.19. Exod. 23.8. Either sense will consist well with the scope of the Wise man in the whole context, which is to persuade unto patience against fretfulness, when oppressors grow rich, and run madding after gain, and to direct them to wait quietly and observe the end of such men, (as David also directeth, Psal. 37.37, 38. & 73.17.) and not to break forth into anger and madness at the present disorder which we conceive to be in these things.

2. Oppression, (i.) wealth gotten by oppression, maketh a wise man mad. When a wise man turneth oppressor, and seeth bribes and gifts come in apace, he becometh mad in greediness to get more, or mad in ⟨p. 213⟩violence against his poor neighbours, or mad in his understanding, his eye is blinded, his heart is infatuated and besotted, he is bereft of his wonted wisdome, ruining his family when he thinks to raise and to establish it: and so gifts destroy the heart, (i.) his understanding, Hos. 4.11. Deut. 16.19. Exod. 23.8. Either sense will consist well with the scope of the Wise man in the whole context, which is to perswade unto patience against fretfulness, when oppressors grow rich, and run madding after gain, and to direct them to wait quietly and observe the end of such men, (as David also directeth,

V. 8. Better is the end of a thing, then the beginning▪ &c.] This maxim holds in many things: The Beginnings are difficult and painful, the End fruitful, and rewards those pains; as in the studies of learning, in the ways of virtue, in the bearing of afflictions, &c. Heb, 12.11. on the other side, the beginnings of vice seem sweet and pleasant, but they end in bitterness, like the role that was sweet in the mouth, but bitter in the belly, Rev. 10.9, 10. 2 Sam. 2.26. So in business, a man may suddenly enterprise some great work, and glory in the conceit of ⟨p. 214⟩his abilities, who after comes off with shame and is not able to finish it, for want of wisdom to forecast events, Luke 13.28— 32. 1. Reg. 20.11. perseverance is that which crowns and honours an enterprise, Matth. 10.22. Heb. 3.6. Rev. 2.26. Many begin in the spirit, who end in the flesh, Gal. 3.3. They use to say of the Devil, that he cannot change his feet. He can begin like a Saint, and transform himself into an Angel of light, but he will still end like himself. But though this be appliable many ways, yet here the scope of the Wise man is to arm us with moderation of spirit against the present and prevailing oppressions which we meet with. Although thou see much violence, and do thy self suffer much evil thereby, yet do not despond, nor give over waiting upon God, do not look only on the present face of things, but patiently expect what issue he will give, go on in his way, be not dismayed nor affrighted from any good purpose; many times the end is comfortable, when the beginnings are troublesome, and they who sowed in tears, do reap in joy, Ps. 126.5, 6.

and the patient in spirit, then the proud in spirit] Long in spirit. That can long restrain and keep in anger or impatience. ⟨p. 215⟩This is frequently in Scripture attributed unto God, Exod. 34.6. Neh. 9.17. Ps. 145.8. and is the evidence of his power, Num. 14.17, 18. Nahum. 1.3. and so it is of wisdom and strength in a man. Prov. 14.29. & 16.32.

and the patient in spirit, then the proud in spirit] Long in spirit. That can long restrain and keep in anger or impatience. ⟨p. 215⟩This is frequently in Scripture attributed unto God, Exod. 34.6. Neh. 9.17. Ps. 145.8. and is the evidence of his power, Num. 14.17, 18. Nahum. 1.3. and so it is of wisdome and strength in a man. Prov. 14.29. & 16.32.

then the proud in spirit] The proper Antithesis had been, then the hasty, or short in spirit, as the expression is, Prov. 14.29, 17. Exod. 6.9. But his purpose is to show, that patience is rooted in humility; the meaner esteem men have of themselves, the more willing they are to endure what God inflicts, and to wait his time for an issue out of trouble. Whereas pride and high-mindedness makes men wilful, and impatient of any opposition, Prov. 13.10. Therefore when God humbled David, we find how strong he was to bear the Railing and Cursing of Shimei, 2 Sam. 16.11, 12. Hab. 2, 3, 4.

then the proud in spirit] The proper Antithesis had been, then the hasty, or short in spirit, as the expression is, Prov. 14.29, 17. Exod. 6.9. But his purpose is to shew, that patience is rooted in humility; the meaner esteem men have of themselves, the more willing they are to endure what God inflicts, and to wait his time for an issue out of trouble. Whereas pride and high-mindedness makes men wilfull, and impatient of any opposition, Prov. 13.10. Therefore when God humbled David, we find how strong he was to bear the Railing and Cursing of Shimei, 2 Sam. 16.11, 12. Hab. 2, 3, 4.

V. 9. Be not hasty in thy spirit to be angry] Do not fret at the oppression and violence which thou seest in humane affairs; do not rashly and hastily give way to murmuring and impatience. So the Chaldee Paraphrase understandeth it of contumacy and frowardness against God and his providence, when things go not as we would have them. Be not hastily nor revengefully angry against rich oppressors, Psal. 37.1. Prov. ⟨p. 216⟩23.17, 18. & 24.19. Chap. 5.2. Anger is naturally an hasty passion, and very apt to prevent reason. The Philosopher compares it to dog which barketh at a man before he observe whether it be his master or a stranger; and to an hasty messenger which runs away without his errand. And therefore slowness and deliberation is necessary to keep it in, Jam. 1.19. Prov. 19.11. & 15.18. Tit. 1.7. It being of it self very wilful, and hasty, Gen. 49.6. Hab. 1.6. David was overtaken in this point in the case of Nabal, 1 Sam. 25.21, 22. and the disciples, whom our Saviour rebuketh for it, Luke 9.54, 55.

V. 9. Be not hasty in thy spirit to be angry] Do not fret at the oppression and violence which thou seest in humane affairs; do not rashly and hastily give way to murmuring and impatience. So the Chaldee Paraphrase understandeth it of contumacy and frowardness against God and his providence, when things go not as we would have them. Be not hastily nor revengefully angry against rich oppressors,

for anger resteth in the bosom of fools] A thing is said to be in the bosom, when it is much loved, cherished, delighted in, Deut. 13.6. & 28.56. Joh. 1.18. Ruth 4.16. fools delight in anger. It resteth. It is in his proper place, it never departeth from him, Is ever at hand, ready to enrage and inflame him. A wise man useth anger as Physic, in its proper time, but a fool useth it as his constant diet. It is bound up in the heart of a fool, and as it were sewed and sealed up in it. It is an Inmate in a fool, it is but as a passenger through the heart of a wise man, it doth not lodge in it all night, Eph. 4.26. therefore the Apostle exhorting unto perfect patience, directeth to us to pray for ⟨p. 217⟩wisdom as the foundation of it, Jam. 1.4, 5.

for anger resteth in the bosom of fools] A thing is said to be in the bosome, when it is much loved, cherished, delighted in, Deut. 13.6. & 28.56. Joh. 1.18. Ruth 4.16. fools delight in anger. It resteth. It is in his proper place, it never departeth from him, Is ever at hand, ready to enrage and enflame him. A wise man useth anger as Physick, in its proper time, but a fool useth it as his constant dyet. It is bound up in the heart of a fool, and as it were sewed and sealed up in it. It is an Inmate in a fool, it is but as a passenger through the heart of a wise man, it doth not lodge in it all night, Eph. 4.26. therefore the Apostle exhorting unto perfect patience, directeth to us to pray for

V. 10. Say not thou, What is the cause that the former days were better then these] He doth not forbid us with godly sorrow, and holy zeal to bewail the corruption of the days wherein we live, and to be sensible of the sins or judgements which make them evil; for there is no question but some ages are worse then others, there were purer, and then darker and corrupter times of the Church, Gen. 6.11, 12. Amos 5.13. Eph. 5.16. 2 Tim. 3.1—5. 2 Thess. 2.3. Luke 18.8.

V. 10. Say not thou, What is the cause that the former dayes were better then these] He doth not forbid us with godly sorrow, and holy zeal to bewail the corruption of the dayes wherein we live, and to be sensible of the sins or judgements which make them evil; for there is no question but some ages are worse then others, there were purer, and then darker and corrupter times of the Church, Gen. 6.11, 12. Amos 5.13. Eph. 5.16. 2 Tim. 3.1—5. 2 Thess. 2.3. Luke 18.8.

But 1. He condemneth our aptness to pass over the good things which we enjoy in our own age, and to look only on that which pincheth us, to complain of wrong, oppression, injustice now, as if former ages had not the like reasons or other evils, which we are freed from, to complain of as well as we. Israel had Gods presence, and Manna in the Wilderness, and they value not that, because they miss the onions they had in Egypt, Exod. 16.3. Num. 11.4, 5, 6. & 14.1—4.

2. He teacheth us not to charge the evils we lie under unto the times, but to our sins, which make the times evil: for that is all one as if a man should think he should be ⟨p. 218⟩better, if he were removed into another chamber, or did lie on another couch. He that is wicked now, would have been so in the best of times, Matth. 23.30. Thou canst not change the world, thy work is to mend thy self: a briar is but a briar, though it be in paradise; and a lily is a lily, though it grow in a wilderness.

2. He teacheth us not to charge the evils we lie under unto the times, but to our sins, which make the times evil: for that is all one as if a man should think he should be ⟨p. 218⟩better, if he were removed into another chamber, or did lie on another couch. He that is wicked now, would have been so in the best of times, Matth. 23.30. Thou can'st not change the world, thy work is to mend thy self: a bryar is but a bryar, though it be in paradise; and a lilly is a lilly, though it grow in a wilderness.

3. According to the scope of the place, his principal purpose is, to reprove that repining disposition which is in us, whereby we are apt to murmur at the providence of God, because he hath given us our lot in an age of trouble, when violence haply and oppression prevaileth: and so foolishly to charge God, as if humane affairs were not balanced with so equal and indifferent distribution of blessings as they ought to be; do not, saith he, question the Government of the world, nor the wisdom and righteousness of God therein; Leave Gods work unto him, to whom it belongeth to temper & order the several ages of the world in what manner it pleaseth him. Attend thou on thine own duty, be contented with the present condition of the times, study how to serve God in thy generation, leave not thy station, depart not from thy rank, afflict not thy self with the things which thou canst not help, walk with God, as Noah did in the worst of times, Gen. ⟨p. 219⟩6.9. and let the badness of the age thou livest in, make thee more wise, more circumspect, more humble, as fire burns hottest in the coldest weather.

3. According to the scope of the place, his principal purpose is, to reprove that repining disposition which is in us, whereby we are apt to murmure at the providence of God, because he hath given us our lot in an age of trouble, when violence haply and oppression prevaileth: and so foo•ishly to charge God, as if humane affairs were not ballanced with so equal and indifferent distribution of blessings as they ought to be; do not, saith he, question the Government of the world, nor the wisdome and righteousness of God therein; Leave Gods work unto him, to whom it belongeth to temper & order the several ages of the world in what manner it pleaseth him. Attend thou on thine own duty, be contented with the present condition of the times, study how to serve God in thy generation, leave not thy station, depart not from thy rank, afflict not thy self with the things which thou can'st not help, walk with God, as Noah did in the worst of times, Gen. ⟨p. 219⟩

otherwise thou doest not wisely inquire concerning this matter] This is a [Greek or Hebrew], the meaning is, It is a foolish arrogancy to complain of the providence of God, as if thou wert wise enough to teach him, or to mend his works, Job, 38.2, 3. Job 21.22.

otherwise thou doest not wisely inquire concerning this matter] This is a 〈non-Latin alphabet〉, the meaning is, It is a foolish arrogancy to complain of the providence of God, as if thou wert wise enough to teach him, or to mend his works, Job, 38.2, 3. Job 21.22.

V. 11. Wisdom is good with an inheritance: and by it, &c.] This is to be understood comparatively, for wisdom is good of it self alone, but it is better, more useful and beneficial to a mans self and others, when it meets with an inheritance: As the Rabbins say, Bona est lex cum via terrae; Wisdom without wealth is despised, Chap. 9.15. and wealth without wisdom is a snare, a temptation, fuel of lust, pride, vanity, luxury, oppression, 1 Tim. 6.9. Psal. 49.6. Prov. 28.11. Therefore as life, expressed here by seeing of the Sun, is uncomfortable without the means and supports of life, an inheritance to maintain it: So an inheritance is unwieldy and harmful without wisdom to order it. But wealth in the hand of a wise and good man, is an excellent instrument, whereby he is enabled to do much good, Isa. 23.18. Prov. 3.9. Isa. 60.6, 9. Luke 16.9. ⟨p. 220⟩1 Tim. 6.17, 18, 19. Here we see, 1. It is not having of wealth, but right using of it, which makes life comfortable; for a fool may have it. 2. That wealth without wisdom to use it aright, is not good unto the owner of it. 3. That it is an especial skill and wisdom, so to manage an estate, as that it may be for good to our selves and others. 4. That wealth is a great ornament unto wisdom, Prov. 14.24. and a great instrument unto the works thereof: Therefore they use to say, That wealth is the sinews of action 5. That it is happier for a wise man to have an inheritance, an estate derived on him from his ancestors, then to be put to get wealth by his own labour and industry: Res non parta labore sed relicta.

V. 11. Wisdome is good with an inheritance: and by it, &c.] This is to be understood comparatively, for wisdome is good of it self alone, but it is better, more useful and beneficial to a mans self and others, when it meets with an inheritance: As the Rabbins say, Bona est lex cum via terrae; Wisdome without wealth is despised, Chap. 9.15. and wealth without wisdome is a snare, a temptation, fuel of lust, pride, vanity, luxury, oppression,