Annotations on the book of Ecclesiastes

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.

of this] Meaning either that which he ⟨p. 233⟩speaks of in the present verse, the fear of God, whereby the heart will be preserved from vicious and imprudent extremes, and the dangers ensuing thereupon. Or else, the mediocrity he before spake of, it is good that thou hold fast this counsel, to follow the middle and safe way, sincerely keeping unto duty, and yet wisely declining danger, and then the clauses [of this] and [from this] must relate unto the two former precepts, it is good that thou take hold of this, namely, that thou be not over-much wicked, and withal that thou with-draw not thine hand from that, namely, that thou be not righteous over-much.

of this] Meaning either that which he ⟨p. 233⟩speaks of in the present verse, the fear of God, whereby the heart will be preserved from vitious and imprudent extremes, and the dangers ensuing thereupon. Or else, the mediocrity he before spake of, it is good that thou hold fast this counsel, to follow the middle and safe way, sincerely keeping unto duty, and yet wisely declining danger, and then the clauses [of this] and [from this] must relate unto the two former precepts, it is good that thou take hold of this, namely, that thou be not over-much wicked, and withal that thou with-draw not thine hand from that, namely, that thou be not righteous over-much.

for he that feareth God shall come forth of them all] Of all those dangers, which extremes are likely to draw men into. He that ordereth his ways in the fear of God, turneth aside neither to the right hand, nor to the left, but doth observe one precept, as that he departeth not from another, shall thereby be preserved from the dangers which lye on either hand, Ps. 34.9—16. shall have comfort in trouble, and deliverance out of it; for the fear of the Lord is the beginning of wisdom, he doth teach them how they may walk without offence, Ps. 25.12, 14. Job 22.28. Ps. 32.7, 8.

for he that feareth God shall come forth of them all] Of all those dangers, which extremes are likely to draw men into. He that ordereth his waies in the fear of God, turneth aside neither to the right hand, nor to the left, but doth observe one precept, as that he departeth not from another, shall thereby be preserved from the dangers which lye on either hand, Ps. 34.9—16. shall have comfort in trouble, and deliverance out of it; for the fear of the Lord is the beginning of wisdome, he doth teach them how they may walk without offence, Ps. 25.12, 14. Job 22.28. Ps. 32.7, 8.

V. 19. Wisdom strengtheneth the wise, ⟨p. 234⟩more than ten mighty men that are in the City] By wisdom he meaneth that wisdom which he advised in the three preceding verses, that fear of God, whereby men are taught to keep an holy moderation, and to avoid all unnecessary and imprudent extremes in evil times, this wisdom will keep a man from the dangers mentioned vers. 15. more than ten, that is, many mighty men, or principal commanders can preserve a city. A godly man, who hath God for his friend, and his Angels pitching their tents about him, is thereby much safer from dangers, than a city is by the power of many Dynastae or Potentates, who are entrusted with the defence of it, 2 Reg. 6.16. Eccles. 9.16. Isa. 8.10. 2 Sam. 20.16—22. Prov. 24.3, 4, 5. Zach. 2.5. Ps. 34 7. Prov. 3.21—26. & 4.12, 13.

V. 19. Wisdome strengtheneth the wise, ⟨p. 234⟩more than ten mighty men that are in the City] By wisdome he meaneth that wisdome which he advised in the three preceding verses, that fear of God, whereby men are taught to keep an holy moderation, and to avoid all unnecessary and imprudent extremes in evil times, this wisdome will keep a man from the dangers mentioned vers. 15. more than ten, that is, many mighty men, or principal commanders can preserve a city. A godly man, who hath God for his friend, and his Angels pitching their tents about him, is thereby much safer from dangers, than a city is by the power of many Dynastae or Potentates, who are intrusted with the defence of it, 2 Reg. 6.16.

V. 20. for there is not a just man upon earth, that doeth good, and sinneth not] Though some conceive these words to have no relation or connection to the words going before, or following after, yet they seem to have a very fair aspect both ways. 1. To the former words; there is no man so just, but he will sometimes be overtaken with sin, which will easily expose him unto danger, if he have not spiritual wisdom to behave himself, in a fair accommodation towards other. 2. To the following words, there is no man ⟨p. 235⟩so just, who doth not sometimes fall into sin, and therefore he ought to bear with the errors and failings of others. The common corruption of the best men requireth of them, both wisdom toward themselves to prevent danger, and charity towards their brethren to forgive offences: wisdom towards themselves, that they give not occasion to any to reproach and speak evil of the ways of God, Col. 4.5, 6. 1 Thess. 4.11, 12. Eph. 5.13, 16. 2 Cor. 11.12. 1 Pet. 2.12.15, 16. Charity towards others, when they are overtaken with a fault, as considering themselves, who are without Gods continued assistance, equally obnoxious to the same miscarriages, Gal. 6.1. Col. 3.13.

V. 20. for there is not a just man upon earth, that doeth good, and sinneth not] Though some conceive these words to have no relation or connexion to the words going before, or following after, yet they seem to have a very fair aspect both waies. 1. To the former words; there is no man so just, but he will sometimes be overtaken with sin, which will easily expose him unto danger, if he have not spiritual wisdome to behave himself, in a fair accommodation towards other. 2. To the following words, there is no man ⟨p. 235⟩

not a just man upon earth] For the Saints in heaven are made perfect, they sin no more, Heb. 12.23. The words in their absolute sense are a full testimony of the imperfection of our inherent Righteousness in this Life, and that even justified persons come very short of that exact and perfect obedience which the Law requireth, Ps. 103.3, 4. & 143.2. 1 Reg. 8.46. Isa. 64.6. Prov. 20.9. 1 Joh. 1.8, 10. Rom. 7.14—23.

V. 21. Also take no heed unto all words that are spoken, lest thou hear thy servant curse thee.] Set not thine heart upon all words that men speak, or all things that they ⟨p. 236⟩do unto thee: set not thine heart overcuriously to know them: when thou dost know them, lay them not to heart, be not troubled at them, do not set thy self to revenge them, let them not disquiet thy mind, see them, and see them not, 1 Sam. 9.20. 2 Sam. 13.20. 1 Sam. 25.25. & 1 Sam. 10.27. Prov. 19.11. & 20.3. It is a great point of wisdom to dissemble injuries, to connive at them, to take no notice of them, to pass them by with meekness and neglect, 2 Sam. 16.10, 11. This meekness he requireth to be showed even towards mean and abject persons, or towards the poorest servant in a mans family, who doth sometimes, it may be, through our own provocation, utter some hard and undutiful speeches against us, Joh. 31.13, 14.

V. 21. Also take no heed unto all words that are spoken, lest thou hear thy servant curse thee.] Set not thine heart upon all words that men speak, or all things that they ⟨p. 236⟩do unto thee: set not thine heart overcuriously to know them: when thou dost know them, lay them not to heart, be not troubled at them, do not set thy self to revenge them, let them not disquiet thy mind, see them, and see them not, 1 Sam. 9.20. 2 Sam. 13.20.

V. 22. for oftentimes also thine own heart knoweth, that thou thy self likewise hast cursed others] The order of the words seems to be inverted; for the meaning is, thou art conscious to thy self that thou hast oftentimes cursed or spoken evil of others. The consideration of our own frequent passions and infirmities should move us patiently to suffer, and willingly to pardon the oversights of our brethren, Gal. 6.1. Tit. 3.3. Jam. 3.1, 2. Matth. 7.1—5. The more sensible any man is of sin in himself, the more ⟨p. 237⟩meek and charitable he will be towards others. Pride is the ground of contention and censoriousness, Prov. 13.10.

V. 23. All this have I proved by wisdom: I said I will be wise, but it was far from me.] He professeth the truth of all which he had before taught, that wisdom is an excellent protection to a righteous man against his own corruptions, and dangers ensuing thereupon, and confirmeth it by his own experience and trial, according to that great wisdom which God had given him. Yet withal, he acknowledgeth how short he came of that perfection in wisdom, which he promised himself by the diligent use of means to attain unto. Professing the great difficulty he found therein: 1. He was endued with the Spirit of God, and with his fear, which is ever accompanied with spiritual wisdom, Ps. 119.99, 100. 2. He had a personal and extraordinary promise of wisdom above any other men, 1 Reg. 3.12. 3. He had used all the means to increase this excellent grace of God in himself; 1. He did very highly prize it, Prov. 3.13—26. & 8.11, 12. 2. He had the benefit of a Religious education, and his fathers instructions to quicken him in it, Prov. 4.4—13. 3. He set his heart wholly upon it, that according to the property of wise men, he ⟨p. 237⟩might be yet wiser, and get more knowledge, Prov. 9.9. & 10.14. Eccles. 1.13. 4. He prayed earnestly unto God for it, (which is an excellent means to get wisdom, Jam. 1.5. Eph. 1.17. Col. 1.9.) 2 Chron. 1.10. 5. He had humility, and a due sense of his want of wisdom, (which also is a fit disposition of heart to be taught of God,

as the more delicate the senses are, the more ⟨p. 239⟩sharply are they affected with what offends them, Rom. 7.14—24. & 12.3. 1 Cor. 15.9, 10. & 13.9, 10. 3. That it is the nature of spiritual wisdom to discover spiritual wants, and the more the soul knows of God, the greater doth it discern and bewail its distance from him; as things nearest the Centre make more haste unto it, Exod. 33.11, 18.

as the more delicate the senses are, the more ⟨p. 239⟩sharply are they affected with what offends them, Rom. 7.14—24. & 12.3. 1 Cor. 15.9, 10. & 13.9, 10. 3. That it is the nature of spiritual wisdome to discover spiritual wants, and the more the soul knows of God, the greater doth it discern and bewail its distance from him; as things neerest the Center make more haste unto it, Exod. 33.11, 18.

V. 24. That which is far off, and exceeding deep, who can find it out?] Or, that which hath been, is far off, and exceeding deep: the word is doubled, to note the superlative degree, as Prov. 20.14. He showeth the cause why he was far from wisdom, because the works of God, whether of Creation, Redemption, or Providence, are very profound, abstruse, and mysterious, greatly distant from the eye, and beyond the comprehension of the weak and narrow reason of man, Prov. 2.4. Job 11.6—10. Ps. 139.6.

V. 24. That which is far off, and exceeding deep, who can find it out?] Or, that which hath been, is far off, and exceeding deep: the word is doubled, to note the superlative degree, as Prov. 20.14. He sheweth the cause why he was far from wisdome, because the works of God, whether of Creation, Redemption, or Providence, are very profound, abstruse, and mysterious, greatly distant from the eye, and beyond the comprehension of the weak and narrow reason of man, Prov. 2.4. Job 11.6—10. Ps. 139.6.

V. 25. I applied mine heart to know, and to search, and to seek out wisdom, &c.] Or, I and my heart turned every way, left no means unattempted, exactly to discover wisdom, &c. The using of many words unto one purpose, implies the exquisite and curious search which Solomon made in this inquiry; as Deut. 13.14. See Chap. 1.13, 17. ⟨p. 240⟩& 2.3, 12. Solomon was not so much discouraged by the difficulty, as provoked by the excellency of wisdom, and made no other use of the profoundness and abstruseness thereof, than to multiply his endeavours in searching after it.

V. 25. I applyed mine heart to know, and to search, and to seek out wisdome, &c.] Or, I and my heart turned every way, left no means unattempted, exactly to discover wisdome, &c. The using of many words unto one purpose, implyes the exquisite and curious search which Solomon made in this inquiry; as Deut. 13.14. See Chap. 1.13, 17. ⟨p. 240⟩& 2.3, 12. Solomon was not so much discouraged by the difficulty, as provoked by the excellency of wisdome, and made no other use of the profoundness and abstruseness thereof, than to multiply his endeavours in searching after it.

to seek out wisdom and the reason of things.] The curious art and subtle contrivances of things: the same word is used, vers. 27, 29. Chap. 9.10. 2 Chron. 26.15. whereby we are taught in the disquisition of knowledge, especially that which is spiritual, not to content our selves with a superficial show, but to get rooted and grounded principles, that we may be able with full assurance to give a reason of the hope which is in us, 1 Pet. 3.15. and to have a distinct comprehension of the truth, that we may be rooted and fixed on it, Eph. 3.16, 17, 18. & 4.14. and give a clear and deliberate Judgement upon it.

to seek out wisdome and the reason of things.] The curious art and subtil contrivances of things: the same word is used, vers. 27, 29. Chap. 9.10. 2 Chron. 26.15. whereby we are taught in the disquisition of knowledge, especially that which is spiritual, not to content our selves with a superficial shew, but to get rooted and grounded principles, that we may be able with full assurance to give a reason of the hope which is in us, 1 Pet. 3.15. and to have a distinct comprehension of the truth, that we may be rooted and fixed on it, Eph. 3.16, 17, 18. & 4.14. and give a clear and deliberate Judgement upon it.