Annotations on the book of Ecclesiastes

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.

even to declare all this] To prove, examine, perfectly to understand, and clearly to manifest all this. The word signifies to purify and purge, because when a thing is soiled and defaced, it is the more difficultly known, 2 Cor. 3.16.17., 18.

even to declare all this] To prove, examine, perfectly to understand, and clearly to manifest all this. The word signifies to purifie and purge, because when a thing is soyled and defaced, it is the more difficultly known, 2 Cor. 3.16.17., 18.

That the Righteous, and the wise, and their works, are in the hand of God] That the persons and works of the best and most prudent men are not in their own power or disposal but are guided by a Divine providence, and by a secret, invisible, and unpreventable direction from above, by him who worketh all things, by the counsel of his own Will: To ⟨p. 278⟩be in the hand of God, noteth, 1. Subjection to his power, Joh. 3.35. Matth. 28.18. Joh. 5.22. 2. Direction and guidance by his providence, Act. 4.28. Jer. 10.23. Prov. 16.9. & 20.24. Exod. 34.24. 3. Ruling by his powerful though sometimes secret and invisible Government. So the hand of the King, notes the command or order given by the King, 1 Chron 25.3. 4. Custody and protection from evil by his care Ester 2.3. Isa. 62.3. Joh. 10.28, 29. Our works are transient things, and as they come from us, seem to vanish away, and to be no more, they are quickly out of our hands: but they are always in Gods hands, and written in his book, he reserveth them unto the time of Retribution, and keepeth an exact Record and Register of them: So that no one of them shall be unrewarded, Heb. 6.10. Our persons, our times, our employments are in the hand of God, men cannot do to us, or dispose of us as they will,

no man knoweth either love or hatred by all that is before them] The words admit of such a reading as this; The Righteous, and the wise, and their works are in the hand of God: Also Love and Hatred, to wit, are in the hand of God, He loveth whom he will, he hateth whom he will, Rom. 9.11, 12, 13, 15, 16. No man knoweth any thing that is before him: no man can discover the counsel or the love and hatred of God by any outward things which he looketh on, the same things equally happening to the good and to the bad, Chap. 8.14. Matth. 5.45. Or, no man can know whether the things which he loveth, or the things which he hateth, shall befall him, though he guide his works with never so much rectitude and prudence; events depending on the providence of God, and not on the counsel of man, Rom. 9.16. Jer. 9.23, 24. Isa. 45.9. Jam. 4.13, 14, 15.

V. 2. All things come alike unto all: and there is one event, &c.] Some would have these words, and so forward to vers. 13. to be the perverse judgement of the flesh, and the voice of Atheists and Epicures upon the doctrine of providence before observed: But we must remember, that Solomon speaketh ⟨p. 280⟩only of outward things, and the different administration of them: and of the remedies of vanity and vexation, in regard of our condition here under the Sun, restraining and limiting all the confused events of worldly things by the holy hand and wise providence of God: And all the precepts which might otherwise seem to savour of Sensuality and Epicurism by the fear of God, and honest labour in our vocations: which things being premised, all that is here set down, doth well consist with the will of God, and the scope of Solomon in this book, which is to set down such rules de Tranquillitate animi, as may make a man comfortably to digest the vanities of this life, and sweetly to pass over the time of his pilgrimage here.

V. 2. All things come alike unto all: and there is one event, &c.] Some would have these words, and so forward to vers. 13. to be the perverse judgement of the flesh, and the voice of Atheists and Epicures upon the doctrine of providence before observed: But we must remember, that Solomon speaketh ⟨p. 280⟩only of outward things, and the different administration of them: and of the remedies of vanity and vexation, in regard of our condition here under the Sun, restraining and limiting all the confused events of worldly things by the holy hand and wise providence of God: And all the precepts which might otherwise seem to savour of Sensuality and Epicurisme by the fear of God, and honest labour in our vocations: which things being premised, all that is here set down, doth well consist with the will of God, and the scope of Solomon in this book, which is to set down such rules de Tranquillitate animi, as may make a man comfortably to digest the vanities of this life, and sweetly to pass over the time of his pilgrimage here.

All things come alike to All] Omnia sicut omnibus: So Symmachus, [Greek or Hebrew], All alike unto All. This is the reason why we cannot judge of love or hatred by outward things: for albeit good things are promised unto good men, and evil things threatened unto evil men; yet God doth so proceed in the execution of these promises and threatenings, as that faith only can discover the difference; all things outwardly, and to the eye of sense appearing alike to all: As if the Lord had subjected all things to the ⟨p. 281⟩domination of Fortune, rather than of Justice; and that the events of the world, were all rather casual and contingent, than either predetermined by the counsel, or governed by the providence of God.

All things come alike to All] Omnia sicut omnibus: So Symmachus, 〈non-Latin alphabet〉, All alike unto All. This is the reason why we cannot judge of love or hatred by outward things: for albeit good things are promised unto good men, and evil things threatned unto evil men; yet God doth so proceed in the execution of these promises and threatnings, as that faith only can discover the difference; all things outwardly, and to the eye of sense appearing alike to all: As if the Lord had subjected all things to the ⟨p. 281⟩domination of Fortune, rather than of Justice; and that the events of the world, were all rather casual and contingent, than either predetermined by the counsel, or governed by the providence of God.

one event to the righteous and to the wicked, &c.] Moses dyes in the wilderness, as well as those that murmured. Josiah in the wars as well as Ahab. Is Abraham rich? so is Nabal: Is Solomon wise? so is Ahithophel: Is Joseph honoured by Pharaoh? so is Doeg by Saul. And usually, as to outward things, the advantage is on the side of the worst men, Ps. 73.12, 13. Mal. 3.15.

one event to the righteous and to the wicked, &c.] Moses dyes in the wilderness, as well as those that murmured. Josiah in the wars as well as Ahab. Is Abraham rich? so is Nabal: Is Solomon wise? so is Achitophel: Is Joseph honoured by Pharoah? so is Doeg by Saul. And usually, as to outward things, the advantage is on the side of the worst men, Ps. 73.12, 13. Mal. 3.15.

to the righteous and the wicked,] In regard of their spiritual state and condition towards God. Not that any man is perfectly righteous in this life, Chap. 7.2•. but inchoatly by the first fruits of the Spirit. Comparatively, in opposition to the wicked. Evangelically, by sincere dispositions of heart, and by the ordinary prevalency and dominion of grace.

to the clean and unclean] Between whom great difference was to be made, Ezek. 22.26.

to him that sacrificeth, and him that sacrificeth not] That carefully observeth, or profanely neglecteth the worship of God; as we see in the examples of Jeroboam and Jehu.

to him that sacrificeth, and him that sacrificeth not] That carefully observeth, or prophanely neglecteth the worship of God; as we see in the examples of Jeroboam and Jehu.

as is the good, so is the sinner] The doubling of the prefix Caph, noteth an equal comparison, and absolute similitude between the things compared, Gen. 18.25. & 44.18. Isa. 24.2. 1 Reg. 22.4.

and he that sweareth] Namely, falsely or rashly, without truth, or judgement, or righteousness.

and he that sweareth] Namely, falsly or rashly, without truth, or judgement, or righteousness.

as he that feareth an oath] The character of a godly man, who doth so reverence the great name of God, Deut. 28.58. that by the fear thereof, he is kept from swearing rashly by it, and when he is called to swear, doth it with an awful regard towards that glorious and fearful Name.