Annotations on the book of Ecclesiastes

therefore the heart of the sons of men is full in them, or is f•lly set in them to do evil.] is bold in them, so Aquila: therefore the sons of men do evil, [Greek or Hebrew], with a fearless and presumptuous heart; so Symmachus: the phrase noteth an height of confidence and resolvedness on sinful courses, called in the Scripture, madness, excess, greediness, rushing, breaking forth, superfluity, &c. Esth. 7.5. Act. 5.3. Gen. 6.12, 13. Luk. 6.11. Jer. 50.38. 1 Pet. 4.4. Ephes. 4.19. Jer. 6.7. & 8.6. Hos. 4.2. Jam. 1.21.

therefore the heart of the sons of men is full in them, or is f•lly set in them to do evil.] is bold in them, so Aquila: therefore the sons of men do evil, 〈non-Latin alphabet〉, with a fearless and presumptuous heart; so Symmachus: the phrase noteth an height of confidence and resolvedness on sinful courses, called in the Scripture, madness, excess, greediness, rushing, breaking forth, superfluity, &c. Esth. 7.5. Act. 5.3. Gen. 6.12, 13. Luk. 6.11. Jer. 50.38.

V. 12, 13. Though a sinner do evil an hundred times, and his days be prolonged: yet surely I know, &c.] Here he answereth the Temptation whereby good men are apt to be offended at the prosperity of wicked men, Psal. 73.2, 3. Jer. 12.1. and wicked men to be hardened in their sins thereby: Though a sinner do continue to do evil, and escape punishment an hundred times, never so often, as Chap. 6.3.

V. 12, 13. Though a sinner do evil an hundred times, and his dayes be prolonged: yet surely I know, &c.] Here he answereth the Temptation whereby good men are apt to be offended at the prosperity of wicked men, Psal. 73.2, 3. Jer. 12.1. and wicked men to be hardened in their sins thereby: Though a sinner do continue to do evil, and escape punishment an hundred times, never so often, as Chap. 6.3.

and his days be prolonged] Or▪ his punishment delayed: or God do put off his anger, and not straightway execute it upon him, Chap. 7.15. Isa. 48.9. Deut. 4.40. Exod. 20.12. yet surely I know, and do confidently affirm, That it shall be well with them that fear God, Isa. 3.10, 11. The order of the consequence is inverted, and first the remuneration of good men is mentioned, before the punishment of evil men, to strengthen their faith, and to comfort them against the oppressions and injuries of their potent adversaries, because usually the rage of Tyrants doth vent it self against those that fear God.

and his dayes be prolonged] Or▪ his punishment delayed: or God do put off his anger, and not straightway execute it upon him, Chap. 7.15. Isa. 48.9. Deut. 4.40. Exod. 20.12. yet surely I know, and do considently affirm, That it shall be well with them that fear God, Isa. 3.10, 11. The order of the consequence is inverted, and first the remuneration of good men is mentioned, before the punishment of evil men, to strengthen their faith, and to comfort them against the oppressions and injuries of their potent adversaries, because usually the rage of Tyrants doth vent it self against those that fear God.

But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow] It shall not well] This is a [Greek or Hebrew], less being said then is intended: for the meaning is, It shall be very ill with him; as Exod. 20.7. Psal. 34.5. Rom. 1.16. Psal. ⟨p. 270⟩84.12. Isa. 42.3. Rom. 4.19. Revel. 12 11.

But it shall not be well with the wicked, neither shall he prolong his dayes, which are as a shadow] It shall not well] This is a 〈non-Latin alphabet〉, less being said then is intended: for the meaning is, It shall be very ill with him; as Exod. 20.7. Psal. 34.5. Rom. 1.16. Psal. ⟨p. 270⟩84.12. Isa. 42.3. Rom. 4.19. Revel. 12 11.

neither shall he prolong his days] Long life is oftentimes promised as a blessing, Prov. 28.16. Exod. 20.1•. Psal. 91.16. Prov. 3.2. and the contrary threatened as a curse, Psal. 55.23. and though they seem to live long, their longest life is but as a shadow, which suddenly is gone, Psal. 144.4. wrath doth at last certainly overtake them. Whereas in Scripture sometimes prolonging of ones days, relates to a life after death, and a victory over it, Isa. 53.10.

neither shall he prolong his dayes] Long life is oftentimes promised as a blessing, Prov. 28.16. Exod. 20.1•. Psal. 91.16. Prov. 3.2. and the contrary threatned as a curse, Psal. 55.23. and though they seem to live long, their longest life is but as a shadow, which suddenly is gone, Psal. 144.4. wrath doth at last certainly overtake them. Whereas in Scripture sometimes prolonging of ones dayes, relates to a life after death, and a victory over it, Isa. 53.10.

V. 14. There is a vanity which is done upon the earth] He doth not pass this Censure upon the wise and righteous providence of God, who ordereth all the seeming confusions and disorders which are in the world, and who is pleased after a seeming inequality to dispense good or evil unto men, contrary to what our reason doth judge most equal and righteous, Job 9.22. & 21.7, 8. But first he speaketh according to the judgment of flesh and blood, which is apt to judge hardly of so strange a distribution, Psal. 73.13, 14.2. He doth it, to show the vanity of all outward things which do variously happen unto men under the Sun, which being distributed without any great difference, sometimes evil ⟨p. 271⟩things to good men, and good things to evil men, do lead us necessarily to think but meanly of them, and to look after a further Judgment, wherein rewards and punishments shall be in a more notable manner dispensed, Chap. 7.15. 1 Cor. 15.19. And even in this distribution there is much goodness showed to one man in his sufferings, whereby his graces are exercised: and much wrath and justice to others in their prosperity, whereby they are many times hardened and ensnared, Psal. 69.22. Hos. 13.6.

V. 14. There is a vanity which is done upon the earth] He doth not pass this Censure upon the wise and righteous providence of God, who ordereth all the seeming confusions and disorders which are in the world, and who is pleased after a seeming inequality to dispence good or evil unto men, contrary to what our reason doth judge most equal and righteous, Job 9.22. & 21.7, 8. But first he speaketh according to the judgment of flesh and blood, which is apt to judge hardly of so strange a distribution,

V. 15. Then I commended mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry, &c.] Some make this to be a sensual and carnal deduction drawn from the former observation, that since by a mans most circumspect walking he can no more free himself from evils, then if he lived more loosely, and since evil men do many times go away with the rewards of good men, and good men suffer such things as they had not deserved: since a man gets nothing by his holiness, nor loseth any thing by his wickedness: It is therefore the best way to take our pleasures, to eat and to drink and be merry, and to take no further care then how we may for the present gratify our licentious desires, ⟨p. 272⟩1 Cor. 15.32. Isa. 22.12, 13. Amos 6.3—6. Psal. 73.11, 12. But I rather understand the words in the sense formerly expressed, Chap. 2.24. & 3.12, 13, 22. & 5.18. Since it is impossible for a man to free himself from those common vanities and temptations which are under the Sun, Therefore there is no greater wisdom, no better remedy of our present vexations, then to compose our hearts in an holy calmness and security, not over-curiously or querulously to inquire into the dark providences of God in the World, but with an holy submission to commit our selves to the Lord, and in his fear, and with cheerfulness and thanksgiving to enjoy the present blessings which his bounty hath bestowed upon us, without any unquietness of spirit at the disorders we see, or any anxious and solicitous thoughts touching any thing which for the future we may fear, Phil. 4.11, 12, 13. 2 Thess. 3.12.

V. 15. Then I commended mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry, &c.] Some make this to be a sensual and carnal deduction drawn from the former observation, that since by a mans most circumspect walking he can no more free himself from evils, then if he lived more loosely, and since evil men do many times go away with the rewards of good men, and good men suffer such things as they had not deserved: since a man gets nothing by his holiness, nor loseth any thing by his wickedness: It is therefore the best way to take our pleasures, to eat and to drink and be merry, and to take no further care then how we may for the present gratifie our licentious desires,

for that shall abide with him of his labour, the days of his life, which God giveth him under the Sun] This is the only fruit which a man can reap in this life from all his labour; greater benefit he can never expect from any thing under the Sun, then to have food and raiment, with cheerfulness of heart in the use of them.

for that shall abide with him of his labour, the dayes of his life, which God giveth him under the Sun] This is the onely fruit which a man can reap in this life from all his labour; greater benefit he can never expect from any thing under the Sun, then to have food and rayment, with cheerfulness of heart in the use of them.

V. 16, 17. When I applied mine heart to know wisdom, and to see the business that is done upon the earth] He here concludeth with a reason why a man ought not anxiously to perplex or disquiet his thoughts about the Works of Gods Providence, in the Government of the World, why good men are afflicted, and ill men advanced; because when a wise man hath applied his mind, made it his business, broken his sleep in this inquiry, yet he shall come short of what he promised himself, and must at last acquiesce in the Sovereignty and Dominion of God, whose Works are unsearchable, and whose Judgements past finding out: therefore we must suppress all rash censures of those things the reasons whereof we are not able to attain unto, and with calmness and tranquility of spirit, labour to enjoy present comforts rather then to busy our selves with curious and fruitless inquiries.

V. 16, 17. When I applyed mine heart to know wisdome, and to see the businesse that is done upon the earth] He here concludeth with a reason why a man ought not anxiously to perplex or disquiet his thoughts about the Works of Gods Providence, in the Government of the World, why good men are afflicted, and ill men advanced; because when a wise man hath applyed his mind, made it his business, broken his sleep in this inquiry, yet he shall come short of what he promised himself, and must at last acquiesce in the Soveraignty and Dominion of God, whose Works are unsearchable, and whose Judgements past finding out: therefore we must suppresse all rash censures of those things the reasons whereof we are not able to attain unto, and with calmnesse and tranquility of spirit, labour to enjoy present comforts rather then to busie our selves with curious and fruitlesse inquiries.

to see the business that is done on the earth] That is, to discover and get a clear, distinct and satisfying account of all the works of Gods providence in the world, to comprehend the reasons of the administration and Government thereof, to have a rational view of the compages and whole frame of humane affairs, to reconcile all the seeming absurdities and incongruities which appear in ⟨p. 274⟩them, to look exactly into the Temperament and Composition of so many infinite, and contrary events, unto the making up of one most exquisite and beautiful work

to see the businesse that is done on the earth] That is, to discover and get a clear, distinct and satisfying accompt of all the works of Gods providence in the world, to comprehend the reasons of the administration and Government thereof, to have a rational view of the compages and whole frame of humane affairs, to reconcile all the seeming absurdities and incongruities which appear in ⟨p. 274⟩them, to look exactly into the Temperament and Composition of so many infinite, and contrary events, unto the making up of one most exquisite and beautiful work

for there is that neither day nor night seeth sleep with his eyes] As Chap. 2.23. This he speaketh of his incessant study, in denying himself necessary refreshments, out of the intentness of his mind in this inquiry, as strong and fixed thoughts will keep away sleep from our eyes, Psal. 127.2. Eccles. 5.12.

for there is that neither day nor night seeth sleep with his eyes] As Chap. 2.23. This he speaketh of his incessant study, in denying himself necessary refreshments, out of the intentnesse of his minde in this inquiry, as strong and fixed thoughts will keep away sleep from our eyes, Psal. 127.2. Ecles. 5.12.

a man cannot find out the work that is done under the Sun] Cannot perfectly understand: or search into the counsel of God in the government of humane affairs, his secret Judgements, his admirable contrivances, his various wisdom Job. 11.7, 8, 9. Psal. 36.6, & 92.5. a man can neither by labour, nor by wisdom, (the two great Engines and Instruments of discovery,) attain unto it. He doth not hereby discourage us from searching into the works of God, which elsewhere we are directed to observe, Psal. 111.2. & 104.24. & 105.5. & 106.13. Isa. 5.12. But only teacheth us after all, to adore the depths of his wisdom, to rest satisfied that whatever he doth, how contrary so ever it appear unto humane reason, is righteously, holily, and wisely done. Secret and wonderful ⟨p. 275⟩his works may be, but they are never unjust: and therefore when we cannot understand them. we must admire and adore them, Job 9.2—14: & 40.2.3. Rom. 11.33 —36.

a man cannot find out the work that is done under the Sun] Cannot perfectly understand: or search into the counsel of God in the government of humane affaires, his secret Judgements, his admirable contrivances, his various wisdome Job. 11.7, 8, 9. Psal. 36.6, & 92.5. a man can neither by labour, nor by wisdome, (the two great Engines and Instruments of discovery,) attain unto it. He doth not hereby discourage us from searching into the works of God, which elsewhere we are directed to observe,

CHAP. IX.

IN the end of the former Chapter, the Wise man observed the secret and hidden course of Gods providence; and in this, proceedeth in the same argument, taking notice of a confused administration of the world in common Events which do equally befall both the good and the bad, even as death at the last happeneth to them all alike, vers. 1, 2, 3. Whereupon he resumeth his former remedy against this vexation, to wit, that we should comfortably enjoy life, and the good things thereof, while we have time to do it, and not defer it till it be too late, because when death comes, it deprives us of all the comforts and delights which this present life doth afford unto us; upon which occasion he praiseth life before death, because therein we have the liberty of enjoying all good things under the Sun, the sense of all which Death doth bereave us of, vers. 4, 5, 6. And therefore since the days of our life are but Vanity, we ought with much cheerfulness and intention ⟨p. 276⟩of mind to enjoy all the sweet contentments which life doth afford us, yet so, as not to leave the duties of our Calling undone, this being all the portion which we can have in this life of all our labours, vers. 7, 8, 9, 10. After which he falleth into the contemplation of another wonderful providence of God, whereby events seem to befall men, rather by chance, then by reason and counsel, and contrary to those previous dispositions by which we are led to expect far different effects from those which do come to pass, vers. 11. The reason whereof in part he subjoins, namely that invincible ignorance which is in all men of the proper seasons wherein actions are to be done, or else disability to foresee and prevent the evils which are coming towards them, and do suddenly surprise them, vers. 12. Lastly lest he should seem to dictate unto us a supine neglect of all good means towards our desired Ends, in regard that things seem to be governed rather by chance, then by counsel, He showeth the excellent use of godly wisdom to deliver us out of such dangers, by an example of One poor, but wise man, who being in a little City meanly manned and defended, did by his wisdom deliver it from the power and military assaults of a mighty King which came against it. Yet showing ⟨p. 277⟩withal a very great Vanity amongst men in neglecting so wise a man because of his poverty, vers. 13, 14, 15, 16.

IN the end of the former Chapter, the Wise man observed the secret and hidden course of Gods providence; and in this, proceedeth in the same argument, taking notice of a confused administration of the world in common Events which do equally befall both the good and the bad, even as death at the last hapneth to them all alike, vers. 1, 2, 3. Whereupon he resumeth his former remedy against this vexation, to wit, that we should comfortably enjoy life, and the good things thereof, while we have time to do it, and not defer it till it be too late, because when death comes, it deprives us of all the comforts and delights which this present life doth afford unto us; upon which occasion he praiseth life before death, because therein we have the liberty of enjoying all good things under the Sun, the sense of all which Death doth bereave us of, vers. 4, 5, 6. And therefore since the dayes of our life are but Vanity, we ought with much cheerfulnesse and intention

whence he concludeth, by showing the excellency of wisdom, that silent wisdom is better then clamorous and bustling power, and then all instruments of war. And withal, that as one wise man may avert much danger, so one wicked man may destroy much good, vers. 17, 28.

whence he concludeth, by shewing the excellency of wisdome, that silent wisdome is better then clamorous and bustling power, and then all instruments of war. And withal, that as one wise man may avert much danger, so one wicked man may destroy much good, vers. 17, 28.