Annotations on the book of Ecclesiastes

V. 7. Surely oppression maketh a wise man mad, &c.] This may be understood two different ⟨p. 212⟩ways: 1. That even wise men when they see innocence oppressed, and violence prevail instead of justice, or when they themselves are unrighteously oppressed, are hereby much shaken and discomposed, tempted to passion and indignation against so great disorder, Psal. 73.2, 3, 8, 13, 21. Prov. 23.17. Hab. 1.2, 3, 13, 14. 2 Sam. 16.9. and then the later clause is thus to be taken, and It, namely oppression, destroyeth the heart of a gift, (i.) An heart endowed and adorned with excellent gifts from above; which sense the Chaldee Paraphrase favoureth: and many times when two substantives come together, the later is taken adjectively, as Psal. 5.6. a man of blood (i.) a bloody man. Psal. 140.11. A man of tongue, (i.) an evil speaker. Luk. 4.22. words of grace (i.) gracious words. Ephes. 4.24. holiness of truth, (i.) true holiness: and in this sense likewise doth the Septuagint, and the Vulgar Latin, render this clause, [Greek or Hebrew]. Perder Robur Cordis Ejus. So by Cor muneris, they understand Cor munificum & liberal.

V. 7. Surely oppression maketh a wise man mad, &c.] This may be understood two different ⟨p. 212⟩wayes: 1. That even wise men when they see innocence oppressed, and violence prevail instead of justice, or when they themselves are unrighteously oppressed, are hereby much shaken and discomposed, tempted to passion and indignation against so great disorder, Psal. 73.2, 3, 8, 13, 21. Prov. 23.17.

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.

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,

and by it there is profit to them that see the Sun] That is, by wisdom with an inheritance, there is more profit, or more excellent advantage to men in this life, then if they were separated. Or, though wisdom with an inheritance be good, yet the fruit of wisdom is more permanent, and more excellent and beneficial, then the profit of an inheritance.

and by it there is profit to them that see the Sun] That is, by wisdome with an inheritance, there is more profit, or more excellent advantage to men in this life, then if they were separated. Or, though wisdome with an inheritance be good, yet the fruit of wisdom is more permanent, and more excellent and beneficial, then the profit of an inheritance.

V. 12. For wisdom is a defence, and money is a defence] In the Original the words go thus, For in the shadow of wisdom, and in the shadow of money. But the excellency of ⟨p. 221⟩knowledge, &c.] Where there is either an Ellipsis of some Verb, supplied by the Chaldee version, As a man is preserved in the shadow of wisdom so is he preserved in the shadow of money. And by others, A man resteth, and is sheltered against danger under the shadow of wisdom and of money▪ Or else an Hypallage, In the shadow of wisdom, that is, In wisdom there is a shadow. The doubling of the prefix Beth, noteth the proportion of the one, and the other, in that which is in common affirmed of them; as the one is a shadow, so is the other. And so the vulg•• Latin rendereth it, As wisdom defendeth, so money defendeth. Which kind of proportion is commonly expressed by a double Caph; as Isa. 24.2. Or lastly, the Preposition [Greek or Hebrew] may here from a Nominative Case, as Psal 55.18. Hos. 13.9. and in other places, as some learned men have observed. A shadow, (i.) a Defence, by a Metaphor borrowed from the shelter, which in those hot countries men received under trees from the scorching heat of the Sun, Job. 7.2. Isa. 25.4. & 30.2, 3. Psal. 121.5, 6. Num. 14.9. Jon. 4 6, 8. Wisdom is thus a refreshing defence from oppression and danger, Prov. 3.18. Eccl. 9.15.

but the excellence of wisdom is, that wisdom giveth life to them that have it] They both defend, and therefore both together are very profitable; but of the two, wisdom is the most excellent; he meaneth spiritual wisdom, joined with the fear of God which is the beginning of it, for this giveth life, Prov. 3.16. & 9.11. which riches cannot do, Psal. 39.5, 6. & 49.16—19. Prov. 11.4. Rich Nabal died with sorrow, when wise Abigail saved the life of the family, 1 Sam. 25.33, 37, 38. Therefore wisdom is better then wealth, Prov. 8.11. & 16.16. & 4.5—10. Many times a mans wealth shorteneth his days, either by his own luxurious and inordinate use of them, or by exposing him to the cruelty of thieves and murderers. But a mans wisdom will fence him against such dangers; or at least will quiet and comfort him under them, that he shall not sink nor despond.

but the excellence of wisdom is, that wisdome giveth life to them that have it] They both defend, and therefore both together are very profitable; but of the two, wisdom is the most excellent; he meaneth spiritual wisdom, joyned with the fear of God which is the beginning of it, for this giveth life, Prov. 3.16. & 9.11. which riches cannot do, Psal. 39.5, 6. & 49.16—19. Prov. 11.4