Annotations on the book of Ecclesiastes

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.

V. 4. Where the word of a King is, there is power: and who may say unto him, What dost thou?] Think not that thou shalt be able to escape the wrath of a King: for if he but speak the word, he hath power enough to reach thee where ever thou goest: Where ever the Command of a King comes, it is accompanied with power enough to be avenged ⟨p. 257⟩on any that provoke him. He never wants instruments to execute his displeasure. When Saul pronounced death upon the Priests, there wanted not a Doeg to set upon them, 1 Sam. 22.18. Dan. 5.19.

V. 5. Whoso keepeth the commandment, shall know no evil] This may be understood either of the Commands of God, Piety and godly Wisdom will teach a man to walk so circumspectly, as that he shall not provoke the wrath of the King to his own ruin: or of Commandment of the King, whereof he spake, vers. 2.

V. 5. Whoso keepeth the commandement, shall know no evil] This may be understood either of the Commands of God, Piety and godly Wisdom will teach a man to walk so circumspectly, as that he shall not provoke the wrath of the King to his own ruine: or of Commandment of the King, whereof he spake, vers. 2.

he that observeth his commandment, shall know no evil,] None of the danger before mentioned, vers. 3. shall live securely, and ⟨p. 258⟩quietly out of fear, Rom. 13.3, 4. 1 Tim. 2.2.

he that observeth his commandement, shall know no evil,] None of the danger before mentioned, vers. 3. shall live securely, and ⟨p. 258⟩quietly out of fear, Rom. 13.3, 4. 1 Tim. 2.2.

and a wise mans heart discerneth both time and judgment] This is a qualification of the precept, a wise man will not for fear of danger, or hope of advantage, do all that is commanded him by a blind obedience, but he considereth the season wherein, and the manner how to execute commands: or he knows to find out a proper season, and right way to apply himself unto the Prince, to prevent his displeasure, to gain his favour, to qualify or alter his Commands, if they be any way grievous, 1▪ Chron. 21.3. Judg. 6.27. Gen. 32.7, 8, 13, 16, 17. & 33.12, 14. 1 Sam. 25.18—. 1 Chron. 12.32. Neh. 2.4, 5, 12, 16. Esth. 4.5. & 7.2. & 8.5, 6.

and a wise mans heart discerneth both time and judgment] This is a qualification of the precept, a wise man will not for fear of danger, or hope of advantage, do all that is commanded him by a blind obedience, but he considereth the season wherein, and the manner how to execute commands: or he knowes to find out a proper season, and right way to apply himself unto the Prince, to prevent his displeasure, to gain his favour, to qualifie or alter his Commands, if they be any way grievous, 1▪ Chron. 21.3. Judg. 6.27. Gen. 32.7, 8, 13, 16, 17. & 33.12, 14.

V. 6, 7. Because to every purpose, there is time and judgment: therefore the misery of man is greater upon him. For he knoweth not that which shall be: for who can tell him when it shall be?] Because to every purpose or enterprise there is a proper season, and peculiar manner of acting, upon which narrow points, the happy success of such undertakings do depend, and this cannot without much wisdom be duly observed: hence it cometh to pass, that the misery of man is great upon him. This general is to be applied ⟨p. 259⟩to the particular case, a man by incurring the displeasure of his Prince, bringeth much misery upon himself, because he wanteth that wisdom, which should suggest a proper opportunity, and right way of regaining his favour again. When there is ignorance and folly within, dangers and snares without, it is hard for a man to walk safely. There is no greater part of wisdom then the prudent observing of times, circumstances, and the right manner of transacting businesses that are of weight and consequence unto us, Jer. 8.7, 8. Amos 5.13. Luke 19.44. Prov. 15.23. Act. 22.25 — 29. Act. 23.6, 7.

V. 6, 7. Because to every purpose, there is time and judgment: therefore the misery of man is greater upon him. For he knoweth not that which shall be: for who can tell him when it shall be?] Because to every purpose or enterprize there is a proper season, and peculiar manner of acting, upon which narrow points, the happy success of such undertakings do depend, and this cannot without much wisdome be duly observed: hence it cometh to passe, that the misery of man is great upon him. This general is to be applyed ⟨p. 259⟩to the particular case, a man by incurring the displeasure of his Prince, bringeth much misery upon himself, because he wanteth that wisdom, which should suggest a proper opportunity, and right way of regaining his favour again. When there is ignorance and folly within, dangers and snares without, it is hard for a man to walk safely. There is no greater part of wisdome then the prudent observing of times, circumstances, and the right manner of transacting businesses that are of weight and consequence unto us,

for he knoweth not that which shall be.] Because a man cannot foresee future events, nor exactly judge of the consequences of actions, therefore it is very difficult to avoid many of those miseries which by reason of this ignorance do attend him. There is one season, and one manner of acting, which would have been seconded with success, if a man could have foreseen it, but any other time, any other way of proceeding, would miscarry: great therefore must needs be the misery of man by reason of this ignorance, who hath • thousand ways to miss the mark, and but one to hit it. A man cannot so much as fore-appoint his own actions for the ⟨p. 260⟩future, much less foresee the consequences and issues which would follow thereupon, Prov. 27.1. Jam. 4.14. None can foretell a man what shall be, but God alone, Isa. 41.•3. & 44.7. & 46.10. Only this a wise and holy man may be sure of, that whatever falls out shall be for his good, though it may be contrary to his desire and expectation, 1 Cor. 3.22.

for he knoweth not that which shall be.] Because a man cannot foresee future events, nor exactly judge of the consequences of actions, therefore it is very difficult to avoid many of those miseries which by reason of this ignorance do attend him. There is one season, and one manner of acting, which would have been seconded with success, if a man could have foreseen it, but any other time, any other way of proceeding, would miscarry: great therefore must needs be the misery of man by reason of this ignorance, who hath • thousand waies to misse the mark, and but one to hit it. A man cannot so much as fore-appoint his own actions for the ⟨p. 260⟩future, much lesse foresee the consequences and issues which vvould follow thereupon,

V. 8. There is no man that hath power over the spirit, to retain the spirit, neither hath he power in the day of death.] By spirit, he meaneth the breath of life, or the soul. So it is often understood, Gen. 6.19. Job▪ 7.7. Isa. 42.5. Psal. 104.29. Luke 8.55. Jam. 2.26.

This may be understood, 1. Generally, to signify the weakness which is in man to help himself against the greatest future evil, namely, death: no power, industry, wisdom, can keep the Soul, when God by death requires it: no man hath the dominion over his own life, to live as long as it pleaseth himself; nor over death, to repel and resist Heb. 9. it when it comes, Psal. 49.7—10.27.

This may be understood, 1. Generally, to signifie the weakness which is in man to help himself against the greatest future evil, namely, death: no power, industry, wisedome, can keep the Soul, when God by death requires it: no man hath the dominion over his own life, to live as long as it pleaseth himself; nor over death, to repell and resist Heb. 9. it when it comes, Psal. 49.7—10.27.

2. Particularly, to the present argument of obedience to Princes, whose wrath is as the roaring of a Lyon, whose displeasure cannot ⟨p. 261⟩be avoided. An offender hath no power to retain his life, when supreme authority passeth judgment against it: and therefore we ought wisely to take heed of those provocations which are likely to cast us under so great danger: for the punishment of rebellion can no more be avoided, then the Wind can be held fast. Therefore we ought to keep our selves still within the bounds of duty, and that will preserve us from evil, as vers. 5.

2. Particularly, to the present argument of obedience to Princes, whose wrath is as the roaring of a Lyon, whose displeasure cannot ⟨p. 261⟩be avoided. An offender hath no power to retain his life, when supream authority passeth judgment against it: and therefore we ought wisely to take heed of those provocations which are likely to cast us under so great danger: for the punishment of rebellion can no more be avoided, then the Wind can be held fast. Therefore we ought to keep our selves still within the bounds of duty, and that will preserve us from evil, as vers. 5.

to retain the spirit] To shut it in, to keep it from going away. Neither hath he, or any man, power in the day, or over and against, the day of death, to adjourn and prorogue it; aequo pede pulsat pauperum tabernas, regumque turres. The power of a King is as little against death, as the power of the meanest beggar. And therefore some have observed, That whereas when David is mentioned upon other occasions, he is usually spoken of by the name of King David; when his death is spoken of, there is no mention of his Dignity and Office, but only of his name, 1 Reg. 2.1.

to retain the spirit] To shut it in, to keep it from going away. Neither hath he, or any man, power in the day, or over and against, the day of death, to adjourn and prorogue it; aequo pede pulsat pauperum tabernas, regumque turres. The power of a King is as little against death, as the power of the meanest beggar. And therefore some have observed, That whereas when David is mentioned upon other occasions, he is usually spoken of by the name of King David; when his death is spoken of, there is no mention of his Dignity and Office, but onely of his name, 1 Reg. 2.1.

and there is no discharge in that war] Or, no weapon wherewith we can prevail in our war with death. There is no apparatus bellicus against such an Adversary, no arrow or javelin that a man can let fly in this combat; Or, there is no mission into this ⟨p. 262⟩battle, in vain doth any man go forth to make War against death. So the word seemeth to be understood, Psal. 78.49. [Greek or Hebrew]. So Symmachus rendereth it. It is not possible to stand in battle array against such an adversary: the Septuagint render it thus, [Greek or Hebrew]. There is no mission or dimission in that war; which sense our Interpreters seem to follow, in their Version, There is no discharge in that war, no man can have a Vacation or an Exa•ctoration from that warfare. There is no protection or deliverance from the hand of death.

and there is no discharge in that warr] Or, no weapon wherewith we can prevail in our war with death. There is no apparatus bellicus against such an Adversary, no arrow or javelin that a man can let flye in this combate; Or, there is no mission into this ⟨p. 262⟩battel, in vain doth any man go forth to make War against death. So the word seemeth to be understood, Psal. 78.49. 〈non-Latin alphabet〉. So Symmachus rendreth it. It is not possible to stand in battel array against such an adversary: the Septuagint render it thus, 〈non-Latin alphabet〉. There is no mission or dimission in that war; which sense our Interpreters seem to follow, in their Version, There is no discharge in that war, no man can have a Vacation or an Exa•ctoration from that warfare. There is no protection or deliverance from the hand of death.

neither shall wickedness deliver those that are given to it] Unquiet wickedness, sinful shifts, which men in danger are apt to betake themselves unto, though a man turn himself every way, and move every stone, yet he shall not be able to deliver himself. Saul and Pilate would fain shift off the guilt of their sins upon the people, 1 Sam. 15.21. Matth. 27.24. and Caiaphas pretended necessity for his persecuting of Christ, Joh. 11.50. but this did not deliver their souls. By wickedness, here may be understood, in relation to the argument of the text, Rebellion, Sedition, disobedience against Magistrates, as 1 Sam. 24.13. The words are a [Greek or Hebrew], wickedness shall not deliver, that is, It shall destroy ⟨p. 263⟩those that use it; as Rom. 1.16. Psal. 51.17. Prov. 17.21. Prov. 11.4.

neither shall wickednesse deliver those that are given to it] Unquiet wickedness, sinful shifts, which men in danger are apt to betake themselves unto, though a man turn himself every way, and move every stone, yet he shall not be able to deliver himself. Saul and Pilate would fain shift off the guilt of their sins upon the people, 1 Sam. 15.21. Matth. 27.24. and Caiaphas pretended necessity for his persecuting of Christ, Joh. 11.50. but this did not deliver their souls. By wickednesse, here may be understood, in relation to the argument of the text, Rebellion, Sedition, disobedience against Magistrates, as

V. 9. All this have I seen, and applied mine heart unto every work, that is done under the Sun: There is a time wherein one man ruleth over another to his own hurt.] With his wonted transition he passeth on to the observing of another Vanity, which was to be found amongst men; I applied or gave mine heart unto every work, as Chap. 7.25. teaching us with special attention to observe the ways of Gods providence in the world, Psal. 111.2. 1 Pet. 1.10, 11. When he was thus considering of the right means of living comfortably, by yielding due obedience unto Government: He found that some Princes were so tyrannical and intolerable, that it was very hard for men to live quietly under them, they go on without control, and miserably afflict the poor people, Prov. 28.15, 16. for whose good and comfort they were appointed, Rom. 13.4. God thus pleasing in his Justice many times to punish the sins of a Nation, by giving them up into the hands, under the will of unrighteous Governors, Zach. 11.6. Hos. 13.11. Job 34.30. Isa. 10.6. & 14.20. & 19.4. But he showeth vanity of such Tyrannical courses. They tend at last to the hurt of those that use them: the Rod which beateth the children, is usually ⟨p. 264⟩at last thrown into the fire. As their power hath put into their hands a greater liberty of sinning, so hath it heaped up for them a greater measure of wrath, Isa. 10.12.