A57129:514
Annotations on the book of Ecclesiastes
London: printed by J. Streater, 1669
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
CHAP. VIII.
The wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparedness of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernible, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietness and impatience of spirit, when a man liveth under wicked Rulers, against whose cruelty▪ all a mans wisdom and meekness can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o• comfort unto good men in this temptation▪ and of terrors and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5▪
THe wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparednesse of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernable, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietnesse and impatiency of spirit, when a man liveth under wicked Rulers, against whose cruelty all a mans wisdome and meeknesse can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o comfort unto good men in this temptation and of terrours and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5
A cheerful enjoyment of outward and present ⟨p. 249⟩blessings, without anxious solicitude for the future, vers. 15. 6. A patient resting in the providence of God, admiring his works, and adoring the unsearchableness of his counsels; whose judgements, though they may be secret, yet they cannot be unrighteous, vers. 16, 17.
A cheerfull enjoyment of outward and present ⟨p. 249⟩blessings, without anxious sollicitude for the future, vers. 15. 6. A patient resting in the providence of God, admiring his works, and adoring the unsearchablenesse of his counsels; whose judgements, though they may be secret, yet they cannot be unrighteous, vers. 16, 17.
Vers. 1. W Who is as the wise man? and who knoweth the interpretation of a thing?] He had set his heart to seek out wisdom and folly, Chap. 7.25. And having there handled the later of these two, as the use of the Scripture many times is, when two members or branches of a subject are proposed, to handle the later first, and then to resume the former. Behold how good and pleasant it is for brethren to dwell together in unity, Psal. 133.1. Pleasant as the precious ointment of Aaron, vers. 2. Good and profitable, as the dew of Hermon, vers. 3. Isa. 56.3, 4, 6.) he doth here return to the former member, showing the excellency of wisdom, whereunto no other is to be compared. The prefix Caph may be understood, either as a note of similitude, Who is as the wise man? (i.) None is to be compared to him: And so it may be understood as spoken of himself, Who hath attained a greater ⟨p. 250⟩measure of wisdom then I have? who yet with my utmost studies have not been able to find out the perfection of it. Chap. 7.23, 24. Or it may be taken pro not a veritatis, and so the sense to be, that no man can attain unto perfect wisdom, as vers. 16, 17.
Vers. 1. W Who is as the wise man? and who knoweth the interpretation of a thing?] He had set his heart to seek out wisdome and folly, Chap. 7.25. And having there handled the later of these two, as the use of the Scripture many times is, when two members or branches of a subject are proposed, to handle the later first, and then to resume the former. Behold how good and pleasant it is for brethren to dwell together in unity, Psal. 133.1. Pleasant as the pretious oynment of Aaron, vers. 2. Good and profitable, as the dew of Hermon, vers. 3. Isa. 56.3, 4, 6.) he doth here return to the former member, shewing the excellency of wisdome, whereunto no other is to be compared. The prefix Caph may be understood, either as a note of similitude, Who is as the wise man? (i.) None is to be compared to him: And so it may be understood as spoken of himself, Who hath attained a greater
and who knoweth the interpretation of a thing?] Here are two sorts of wise men noted unto us, 1. He that is wise in himself: 2. He that is able to teach others wisdom. Or, who is able truly to judg of all affairs, and rightly to discern what in every case is to be done, or left undone? Dan. 2.4, 5, 7. & 4.3.16.
a mans Wisdom maketh his face to shine] This seemeth to allude to the brightness of Moses his face, Exod. 34.29, 30, 34. the like whereunto we read of Stephen. Acts 6.15. Hereby is noted, 1. That wisdom doth beautify a man with tranquillity of mind, and cheerfulness of countenance, spem fronte serenat, Psal. 4.6, 6. Prov. 15.13. & 16.24. Psal. 34.5. 2. That it maketh his light of holiness to shine out unto others, Matth. 5.16. Joh. 5.35. Phil. 2.15. 3. That it rendereth him reverend, venerable, amiable in the eyes of others, and doth conciliate special honour and favour unto him, in the hearts of those that converse with him, ⟨p. 251⟩Job 29.7—16. 4. That it enlighteneth his eyes, that he may more clearly understand what he is to do, and to leave undone; the light of the Lord shineth on his ways, Psal. 25.9. Job 22.28. Psal. 32.8. 1 Joh. 2.20.
a mans Wisdome maketh his face to shine] This seemeth to allude to the brightnesse of Moses his face,
and the boldness, or, strength of his face shall be changed, or, doubled] By the strength of the face, we may understand fierceness, Impudence, sourness, austerity; as Dan. 8.23. Deut. 28.50. Prov. 7.13. & 21.29. Isa. 3.9. Psal. 10.4. Jer. 4.3. wisdom changeth all this into mildness, meekness, and sereneness of countenance; as Moses was the wisest and holiest, so he was the meekest man, Numb. 12.3. Prov. 11.2. 2. By strength of face, we may understand confidence and courage; For the righteous is bold as a Lion, Prov. 28.1. Guilt and shame cast down the countenance, Gen. 4.5, 6. Righteousness and wisdom embolden it, 1 Sam. 1.18. Job 11.15. Luk. 21.28. And in this sense, some read the text thus, (which the Original word well bears) The strength of his countenance, his confidence and courage shall be doubled, Chap. 9.19. Isa. 40.31. Prov. 4.18.
and the boldnesse, or, strength of his face shall be changed, or, doubled] By the strength of the face, we may understand fiercenesse, Impudence, sourness, austerity; as
V. 2. I counsel thee to keep the kings commandment, and that in regard of the oath of God] I to keep. There is in the Original an ⟨p. 252⟩Ellipsis, and something necessarily to be supplied, as is usual in other places, Psal. 120.7. Hos. 14.8. 2 Cor. 9.6. Matth. 25.9. 2 Thess. 2.3. 1 Tim. 4.3. Gen. 25.22. Matth. 21.30. I, if thou wilt admit of my counsel or persuasion, thus advise thee. It is put Elliptically, to intimate a special Emphasis, and to give authority to the precept, Gal. 5.2.
V. 2. I counsel thee to keep the kings commandement, and that in regard of the oath of God] I to keep. There is in the Original an ⟨p. 252⟩Ellipsis, and something necessarily to be supplyed, as is usual in other places, Psal. 120.7. Hos. 14.8. 2 Cor. 9.6. Matth. 25.9. 2 Thess. 2.3. 1 Tim. 4.3
To keep the Kings command] To observe the mouth of the King. The Angels are said to see, or observe the face of God, in token of obedience and readiness to execute his commands, Matth. 18.10. Esth. 1.14, 1 Reg. 10.8. The mouth is often used for the command, which proceedeth from it, Exod. 38.21. Numb. 4.27. Josh. 1.18. Our obedience must not be according to our own fancies or conjectures, but according unto the prescript of the Law, for the Law is the mouth of the Magistrate. This is one special part of prudence, in order unto tranquillity of life, to be faithful and obedient towards Magistrates, and not to make our selves wiser then the Law.
and that in regard of the oath of God] These words are both an enforcement, and a limitation of the duty prescribed;
1. An enforcement: It is necessary to yield obedience unto Magistrates, not only ⟨p. 253⟩out of fear towards them, because of their sword, but out of conscience towards God, and because of his vows that are upon us, Rom. 13.5. and so it seems to relate unto some covenant and oath of fidelity, which was taken by them towards their Princes. We read of the covenant between the king and the people made before the Lord, 1 Chr. 11.3. and a promise or league made in the presence of God, was likely to be by the intervention of an oath, as the covenant between Abimelech and Abraham, Gen. 21.23, 24. See Gen. 26.28, 29. & 31.44, 53. And this may seem to be intimated in that phrase of Giving the hand under Solomon; which we render, By submitting themselves unto him, 1 Chron. 29.24. A like Ceremony, whereunto Abraham's servant used, when he sware faithfulness unto him, Gen. 24.2, 3. & 47.29. So giving the hand, was a ceremonial confirmation of some sworn covenant or promise, Ezra 10.19. Ezek. 17.18, [Greek or Hebrew], Iliad. 2. And hence some here by Juramentum Elohim, understand the Oath of the Magistrates, who are sometimes in Scripture so called, Exod. 22.28. Psal. 82.1, 6.
2. This clause containeth a limitation, by which our obedience unto men is to be bounded: Keep the Kings Command; yet so, that thou do not violate thine oath and obedience due unto God. Thy service to the one, must be such as will consist with the fealty to the other; for we are bound unto God and his service by oath and covenant, 1 Pet. 3.21. Neh. 9.38. & 10.29. Psal. 119.106. and no subordinate obedience to others must make us forget our duty unto him, 1 Sam. 19.1. & 22.17. Dan. 3.16, 17, 18. Act. 4.19. & 5.20. 1 Pet. 2.17. Prov. 24.21. 1 Reg. 21.3. Esth. 3.2. 1 Sam. 14.45.
V. 3. Be not hasty to go out of his sight, &c.] Or, Go not hastily out of his sight. When two Verbs finite come together, either the later is to be taken infinitively; as Deut. 2.31. Esth. 8.6. Psal. 102.13. or the former adverbially; as Gen. 24.18. 1 Sam. 4.14. Hos. 9.9.
Be not hasty to go] It signifies such haste, as ariseth out of terror and perturbation of spirit, in which sense the word is frequently taken, Exod. 15.15. 2 Sam. 4.1. Job 23.15. He showeth the root of Rebellion, namely, impatience, fear, perturbation of spirit, whereby men fling off from their Allegiance. Servants are said to stand in the presence of their Lords, 1 Reg. 10.8. Esth. 1.4. So that hasting out of their presence, implies, a declining and casting off of obedience, Jon. 1.3. 1 Reg. 12.16. This is one part of obedience here forbidden, hastiness in taking offence, discovering of choler and discontent, flying away in passion, either from the presence or from the Commands, or from the anger of a King; not remembering that Kings have many eyes, & can see at a great distance, and long arms, and can easily reach those that fly in discontent from them. Obedience, innocence, calmness of spirit, a meek and yielding disposition, may secure and reconcile a man, (for a soft answer turneth away wrath) when turbulency and unquietness will but plunge him into greater disfavour and danger. Another and worser Error, is wilfully to persist in disobedience, and to boil up the former passion into habitual stubbornness.
Be not hasty to go] It signifies such haste, as ariseth out of terrour and perturbation of spirit, in which sense the word is frequently taken, Exod. 15.15. 2 Sam. 4.1. Job 23.15. He sheweth the root of Rebellion, namely, impatience, fear, perturbation of spirit, whereby men fling off from their Allegiance. Servants are said to stand in the presence of their Lords, 1 Reg. 10.8. Esth. 1.4. So that hasting out of their presence, implies, a declining and casting off of obedience,
Do not thou stand in an evil thing] If thou have been transported with perturbation, and gone out of the way, cool and draw back betime; do not harden thy self in thy defection, but labour, by forbearance and mildness, to recover his favour again, Prov. 15.1. & 25.15. & 30, 32. To stand in a thing, is to have a fixed and unmoved resolution upon it, 1 Cor. 7.37. Ephes. 6.11, 13, 14.
Do not thou stand in an evil thing] If thou have been transported with perturbation, and gone out of the way, cool and draw back betime; do not harden thy self in thy defection, but labour, by forbearance and mildnesse, to recover his favour again, Prov. 15.1. & 25.15. & 30, 32. To stand in a thing, is to have a fixed and unmoved resolution upon it, 1 Cor. 7.37. Ephes. 6.11, 13, 14.
for he doth what soever pleaseth him] This is not spoken to confirm, or give allowance unto any revengeful and cruel Actions of Princes, as if their power did serve to execute their own lusts; but he showeth, besides the sinfulness of it, how unsafe, and how fruitless it is to resist those, who have power to do what they please, and who being injured and provoked, can easily break in pieces those who rise up against them.
for he doth what soever pleaseth him] This is not spoken to confirm, or give allowance unto any revengefull and cruel Actions of Princes, as if their power did serve to execute their own lusts; but he sheweth, besides the sinfulness of it, how unsafe, and how fruitless it is to resist those, who have power to do what they please, and who being injured and provoked, can easily break in pieces those who rise up against them.