Annotations on the book of Ecclesiastes

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.

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

V. 13. Consider the work of God: for who, &c.] He seemeth to have prescribed wisdom, with an inheritance, or unquestionable estate, to be the best remedies against oppression, violence, and those other evils, which in a bad age we are apt to complain of. But because such may be the badness of the times, and so prevalent the injuries and corruptions thereof, as that neither wealth or wisdom can defend a man against them: He here ⟨p. 223⟩therefore directeth to another act of wisdom, namely, to look above the creatures, and all second causes, unto the righteous hand and irresistible providence of God in them all; and where wisdom cannot mend our condition, nor make the times, or the men thereof, or our affairs therein, so right and orderly as we would have them, there to let it, at the least, teach us contentment, silence, & an humble acquiescence in the good pleasure of the Lord. Many things there are, which no humane wisdom can rectify. In a public Pestilence or Famine, no ability of man can purge the air, or open the windows of heaven to supply us. In a shipwreck, no wisdom of man can rebuke the winds and seas, and command a calm. But in all such cases, wisdom must teach us to submit to God, and to wait upon him.

V. 13. Consider the work of God: for who, &c.] He seemeth to have prescribed wisdom, with an inheritance, or unquestionable estate, to be the best remedies against oppression, violence, and those other evils, which in a bad age we are apt to complain of. But because such may be the badness of the times, and so prevalent the injuries and corruptions thereof, as that neither wealth or wisdom can defend a man against them: He here ⟨p. 223⟩therefore directeth to another act of wisdom, namely, to look above the creatures, and all second causes, unto the righteous hand and irresistible providence of God in them all; and where wisdom cannot mend our condition, nor make the times, or the men thereof, or our affairs therein, so right and orderly as we would have them, there to let it, at the least, teach us contentment, silence, & an humble acquiescency in the good pleasure of the Lord. Many things there are, which no humane wisdom can rectifie. In a publick Pestilence or Famine, no ability of man can purge the air, or open the windows of heaven to supply us. In a shipwrack, no wisdom of man can rebuke the winds and seas, and command a calm. But in all such cases, wisdom must teach us to submit to God, and to wait upon him.

See the work of God] (i.) Diligently view and take notice, in the course of the world, of Gods over-ruling providence. The Scripture commonly useth words of external senses, to express the actions of the soul within, Chap. 2.24. & 3.10.

the work of God] Namely, his righteous government of the world; when thou art apt to complain of the times, and the oppressions therein, then remember, how crooked soever things are, it is God that ⟨p. 224⟩ordered and appointed all things; and it is vain for thee to think, that by thy solicitude or anxiety, thou canst rectify every thing which thou art apt to complain of; for the decrees of God are unalterable, like mountains of brass which cannot be moved▪ Zach. 6.1.15. Therefore make that light by patience, which thou canst not correct.

the work of God] Namely, his righteous government of the world; when thou art apt to complain of the times, and the oppressions therein, then remember, how crooked soever things are, it is God that ⟨p. 224⟩ordered and appointed all things; and it is vain for thee to think, that by thy sollicitude or anxiety, thou canst rectifie every thing which thou art apt to complain of; for the decrees of God are unalterable, like mountains of brass which cannot be moved▪ Zach. 6.1.15. Therefore make that light by patience, which thou canst not correct.

for who can make that straight, which he hath made crooked?] This shows the unalterableness of Gods order, which he in his providence hath placed things in. It may be understood, 1. In the course of nature, Be not angry, nor fretful against Gods work, in unseasonableness of winds or weather, in losses by sea or land, in sicknesses and infirmities or deformities, which God bringeth upon thee or thine; nor at the miscarriage of any means, or weakness of any endeavours thou usest to rectify these things. This sin was the fault of Israel in the wilderness, they murmured at things which they could not mend, Exod. 17.2, 3. Numb. 11.4, 5, 6, 2 Reg. 6.33. Jon. 4.8, 9. 2. In Civil policy, and the managing of humane societies; If thou see great concussions in States, depopulating of Countries, translating of Kingdoms, plucking down and rooting up, the Sword devouring as it pleaseth; wonder not, murmur not, but ⟨p. 225⟩seriously consider, that God hath an overruling providence therein, and whatever else displeaseth thee, yet rest silent and contented with what he doth, Job 9.5— 13· Job. 12.14—24. Psal. 75.6, 7. Isa. 2.10—19. Dan. 2.11. Jer. 18.6—10. & 47.6, 7. Ezek. 14.17. 3. In the sins and prevailing wickedness of men in any kind, when thou seest men incorrigible in wickedness, so crooked, that no means will reclaim or rectify them; consider the work of Gods most righteous judgement in hardening whom he will; and remember that God is so holy that he would not suffer sin to prevail, if he were not also so wise and powerful as to order it to his own glory, and that no wickedness of man shall proceed further, then to execute what his pre-determinate counsel had appointed, and that the remainder of it he will restrain,

V. 14. In the day of prosperity be joyful, but in the day of adversity consider] In the day of good be thou in good. Or, be thou good; That is, joyful, and cheerful. The prefix [Greek or Hebrew], sometimes denoting a Nominative Case, as some learned have observed. ⟨p. 226⟩Or, it may note a fullness of joy; Be thou very joyful: as the like phrase seems to import, Exod. 32.22. 1 Joh. 5.19. Joh. 9.34. Mark 5.3, 25. Psal. 29.4. & 33.4. When God gives thee prosperity, do thou enjoy it with a cheerful and a thankful heart.

V. 14. In the day of prosperity be joyfull, but in the day of adversity consider] In the day of good be thou in good. Or, be thou good; That is, joyfull, and cheerfull. The prefix 〈non-Latin alphabet〉, sometimes denoting a Nominative Case, as some learned have observed. ⟨p. 226⟩Or, it may note a fulness of joy; Be thou very joyfull: as the like phrase seems to import, Exod. 32.22. 1 Joh. 5.19. Joh. 9.34. Mark 5.3, 25. Psal. 29.4. & 33.4. When God gives thee prosper•ty, do thou enjoy it with a cheerfull and a thankfull heart.

but in the day of adversity, or, in the day of evil consider, or, see] Times of trouble and affliction are called evil days, Amos 5.13. Eph. 5.16. Eccl. 12.1. Consider; he doth not say, Be thou in evil, or do thou droop and languish under thine affliction; but consider the righteous providence of God, behave thy self wisely, and suitably to his visitation; see from what hand it comes, to what issue it tends; be not fretful; use not sinful means to extricate thy self out of trouble; look on it as the work of God, which though it seem crooked unto thee, yet thou canst not make straight, vers. 13. nor by murmuring, or wrestling, mend thy self. Therefore in the day of evil, see to thy self, take heed of any undecent and unbeseeming behaviour of heart; so much the word seeing sometimes doth import, Mar. 12.38. & 13.9. 1 Cor. 10.12. as also serious observing of what is proposed unto us, 1 Sam. 24.11. and accurate perpending and attendance upon it, that we may learn something ⟨p. 227⟩by it, So should we behave our selves in the time of trouble, Mic. 6.9. Psal. 94.12. & 119.71. Isaiah 26.11. & 42.25.

but in the day of adversity, or, in the day of evil consider, or, see] Times of trouble and affliction are called evil dayes,

God also hath set the one over against the other] Hath so ordered and tempered the life of man, that good and evil should be, as it were, interwoven with one another, that the vicissitude of them should take of the heart, either from surfeiting on prosperity, or desponding in adversity; as God hath set Winter and Summer, Day and Night over against one another, Gen. 8.22. Psal. 74.16, 17. so good and evil in the life of man, Lam. 3.38. Isa. 45.7. that in prosperity, a man might not say, He shall never be moved; nor in adversity, He shall never be delivered; but that in the one, he might learn moderation; and in the other, might exercise faith and hope, and might thankfully receive both good and evil at Gods hand, Job. 1.21. & 2.10. Habet has vices conditio mortaliu• ut adversa ex secundis, ex adversis secunda, nascantur. As in a curious and well proportioned building, one side doth exactly answer unto that which is over-right it, Ezek. 40.21. as in a balance, the weight in the one side, doth poise and answer to the wares in the other; so doth God measure forth good and evil in the lives of men, and proportion ⟨p. 228⟩them to one another, so as may be best fitted for humane frailty, and most conduce unto the spiritual good of his servants, 1 Cor. 10.13. Psal. 90.15. & 103.9, 14. 2 Cor. 1.4, 5, 9, 10.

to the end that man should find nothing after him] Or, To the end, that man should not be able to find out, or to foresee any thing that is to befall him afterwards; that it being impossible for him, by his providence or prudence, to prevent that order and vicissitude of events, which God hath foreordained, he may thereupon resolve patiently to submit to the will of the Lord, (which must obtain notwithstanding all our unquietness) and to adore the wisdom and goodness of God, who as he doth by his Sovereign authority, whatsoever it pleaseth both in heaven and earth, so doth he by his admirable wisdom, and Fatherly goodness, so dispose of things, and so temper them together for the good of his servants, that none, who comes after him, can mend his work, be able to order things better to his own advantage then God hath done; and hereupon since no man can find out any thing superfluous, any thing defective, any thing irregular in the work of God, any thing which if he had been, ⟨p. 229⟩consulted, might have been better done; every man therefore ought to take heed of fretting or complaining, or finding fault with the providence of God towards him, and believe, that what the Lord doth, is best done, and accordingly acquiesce in it, and with silence and submission yield unto it, 1 Sam. 3.18. 2 Sam. 15.25, 26. & 16.10. Ps. 39.9. Acts 11.17, 18. Isa. 39.8. Rom. 8.28. Job 9.22.13, 14, 15, 32. Mic. 7.9. Lam. 3.26—39. Job 40.4

V. 15. All things have I seen in the days of my vanity, &c.] He confirmeth the former doctrine of Gods dark and wonderful providence, by his own observation and experience. All these things have I observed in my vain and short life, Chap. 6.12.

V. 15. All things have I seen in the daies of my vanity, &c.] He confirmeth the former doctrine of Gods dark and wonderful providence, by his own observation and experience. All these things have I observed in my vain and short life, Chap. 6.12.