Annotations on the book of Ecclesiastes

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.

V. 18. It is good that thou shouldest take hold of this, &c.] Take hold, that is, firmly and constantly keep to it, and never let it go, Isa. 56.4. Job 17.9. Prov. 4 13.

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.

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.

I, and my heart] That is, I did heartily and seriously seek out. The copulative Vau, doth either import a preposition, I with my heart did search, as 1 Sam. 14.19. or a more clear explication; I, that is, my heart: so the learned conceive that copula many times to signify as much as, That is, as Gen. 35.12. 1 Chron. 21.12. 2 Sam. 17.12. 1 Sam. 17.40. & 28.3.

I, and my heart] That is, I did heartily and seriously seek out. The copulative Vau, doth either import a preposition, I with my heart did search, as 1 Sam. 14.19. or a more clear explication; I, that is, my heart: so the learned conceive that copula many times to signifie as much as, That is, as Gen. 35.12. 1 Chron. 21.12. 2 Sam. 17.12. 1 Sam. 17.40. & 28.3.

And to know the wickedness of folly, even of foolishness and madness] Or, the foolishness of madness: as the Apostles expression is [Greek or Hebrew], a sinning sin, Rom. 7.13. so here the Wise man expresseth the desperate wickedness and folly of corrupt hearts: by wickedness of folly, and foolishness of madness, thereby signifying the vast and deep corruption and deceit which is in the heart of man. The knowledge whereof he did search after, that he might be the better able to convince and to dissect the consciences of others, 1 Cor. 14.24, 25. Heb. 4.12. Ezek. 14.5. Isa. 49.2. Ps. 45.5. Rev. 1.16. only his study is in this order, first he searcheth and seeketh out wisdom, as an antidote against the danger of his second studies, to discover the wickedness, folly, and madness of sensual pleasures. And therefore we shall observe, that in the particular wickedness which he specifieth in the next verse, namely, the enticements of a whorish woman, he doth often premise the Commendations of wisdom, and the study of that, as an effectual prevention of that mischief, Prov. 2.10—19. & 5.1, 2, 3. & 6.6, 20—24. Prov. 7.4, 5. & 9.10—13.

And to know the wickedness of folly, even of foolishness and madness] Or, the foolishness of madness: as the Apostles expression is 〈non-Latin alphabet〉, a sinning sin,