Annotations on the book of Ecclesiastes

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. Act. 23.6—9. And money is a defence; It will arm, it will ransom and buy a man out of danger, Prov. 13.8

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.

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.

there is a just man that perisheth in his righteousness] Is oppressed and ruined, being innocent; or, for his righteousness; as Naboth, 1 Reg. 21. Hab. 1.13. In, sometimes is as much as for; as Gen. 29.18. Hos. 12.13. Gen. 18.28. Jon. 1.14. Matth. 6.7. Act 7.29.

and there is a wicked man that prolongeth his life] Lives impunely in a wicked way without control, and that many times, because he is wicked, Job 21.7. Jer. 12.1, 2. The Lord hereby teaching us, that there is a day to come wherein he hath appointed to ⟨p. 230⟩judge the world in righteousness, called the day of the revelation of his righteous judgements, Acts 17.31. Rom. 2.5. He is most just and righteous now in all his ways of providence, but many times in them he hideth himself, Isa. 45.15. that he may exercise the faith and patience of his servants, and that the perdition of wicked men at the last, may by his long suffering and patience towards them, be the more conspicuous.

and there is a wicked man that prolongeth his life] Lives impunely in a wicked way without controul, and that many times, because he is wicked, Job 21.7. Jer. 12.1, 2. The Lord hereby teaching us, that there is a day to come wherein he hath appointed to ⟨p. 230⟩judge the world in righteousness, called the day of the revelation of his righteous judgements, Acts 17.31. Rom. 2.5. He is most just and righteous now in all his waies of providence, but many times in them he hideth himself, Isa. 45.15. that he may exercise the faith and patience of his servants, and that the perdition of wicked men at the last, may by his long suffering and patience towards them, be the more conspicuous.

V. 16. Be not righteous over much] Some would have this spoken in the name, and according to the judgement of carnal Reason, as a politic precept unto neutrality and indifferency in good courses, seeing piety and righteousness doth so often expose men unto danger, be not therefore over-forward and religious, over-wise and scrupulous; be not so inflexible upon grounds of conscience, remit a little of thy strictness, and accommodate thy self to the exigence of times and circumstances, slacken thy hand, strike sail, loosen the rudder bonds in a tempest. Why shouldest thou unnecessarily expose thy self unto danger? But I rather conceive that the name of the mean is here given to the extreme, for a man may many times do a thing conscientiously, and upon an opinion of duty, and thereby involve himself in much trouble and danger, when indeed there was no ⟨p. 231⟩necessity so to do. 1 Sam. 15.21. 2 Sam. 21.1, 2. Joh. 13.8. Rom. 10.2, 3. Phil. 3.6. Act. 26.9. Joh. 16.2. Col. 2.18. 1 Tim. 5.23. and in this sense the meaning is, be not righteous over-much, be not too much bent on a thing, just in thine own opinion, but temper thy zeal with godly wisdom, advise with others, lean not on thine own understanding; make not thy self over-wise, as if thine own private judgement were ground enough to regulate all thy behaviours by, flatter not thy self in any opinionative confidence of thine own ability to judge of all that is fit to be done, but think soberly of thy self, Rom. 12.3. The more humble thou art, the more wary and circumspect thou wilt be, and the more wary, the more safe. Some apply this against too much rigour and severity in censuring of men for unjust, when we see them perish, or for righteous when we see them prosper, grounded upon the doctrine of the former verse. But I rather take it for a Caution and direction to moderate our zeal with prudence, least it bring upon us the fore-mentioned danger

V. 17. Be not over-much wicked, neither ⟨p. 232⟩be thou foolish, &c.] Though there is a wicked man that prolongeth his life in his wickedness, do not thou thereupon take courage to let loose the reins to all lust, or to make the impunity of others an encouragement to any excess of wickedness in thy self, for this is folly and madness to run against a rock, because some one or other hath escaped shipwreck. He doth not here allow any degree of wickedness, but because in many things we sin all, and no man by his greatest vigilancy can preserve himself wholly from miscarriage, therefore he warneth us to beware above all, of breaking forth into presumptuous sins, and superfluity of naughtiness, Jam. 1.21. Excess and profuseness of evil, 1 Pet. 4.3. greediness of lust, Eph. 4.19. Jer. 6, 7. & 2 23, 24. & 8.6. Hos. 4.2. Mic. 7.3.

V. 17. Be not over-much wicked, neither ⟨p. 232⟩be thou foolish, &c.] Though there is a wicked man that prolongeth his life in his wickedness, do not thou thereupon take courage to let loose the reins to all lust, or to make the impunity of others an encouragement to any excess of wickedness in thy self, for this is folly and madness to run against a rock, because some one or other hath escaped shipwrack. He doth not here allow any degree of wickedness, but because in many things we sin all, and no man by his greatest vigilancy can preserve himself wholly from miscarriage, therefore he warneth us to beware above all, of breaking forth into presumptuous sins, and superfluity of naughtiness, Jam. 1.21. Excess and profuseness of evil, 1 Pet. 4.3

why shouldest thou dye before thy time?] why shouldest thou by excess of sin consume thy body, waste thy strength, cast thy self into the danger of civil justice, or under the curse threatened against desperate sinners, Ps. 55.23. Prov. 10.27. Job. 15.32.

why shouldest thou dye before thy time?] why shouldest thou by excess of sin consume thy body, waste thy strength, cast thy self into the danger of civil justice, or under the curse threatned against desperate sinners, Ps. 55.23. Prov. 10.27. Job. 15.32.