Annotations on the book of Ecclesiastes

for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest] In this life thou hast opportunities of ⟨p. 297⟩doing good, of delighting thy self in the studies of knowledge and wisdom, of improving thy strength and invention to pleasure thy self and others, Therefore work while it is day, and while thou hast yet an opportunity, Joh. 9.4. & 12.35. Gal. 6.10. while there is strength in your hand, while there is wisdom in your head, while the vigour of your faculties last: for in the Grave, or in the state of death, whither thou art every moment hastening, there is no place for any of these things, that is not saculum operis, but mercedis. If thou wilt be rewarded then, thou must work now. Carpe diem, quam minimum cr•dulus postero. Jam te promet nox. Though this be appliable unto all duties of piety and charity, yet the scope of the place aims principally at the enjoyment of the comforts and commodities of this present life, which we are cheerfully while they are put into our hands, to enjoy, and not put them off till death, when we shall have neither skill nor strength to use them. Here also we may observe what manner of delights he alloweth them, namely, such as arise from honest labours, and are guided and moderated by art, knowledge, and wisdom. Our delights must not be sensual, but rational and industrious.

for there is no work, nor device, nor knowledge, nor wisdome in the grave whither thou goest] In this life thou hast opportunities of ⟨p. 297⟩doing good, of delighting thy self in the studies of knowledge and wisdome, of improving thy strength and invention to pleasure thy self and others, Therefore work while it is day, and while thou hast yet an opportunity, Joh. 9.4. & 12.35. Gal. 6.10. while there is strength in your hand, while there is wisdome in your head, while the vigour of your faculties last: for in the Grave, or in the state of death, whither thou art every moment hastening, there is no place for any of these things, that is not saculum operis, but mercedis. If thou wilt be rewarded then, thou must work now. Carpe diem, quam minimum crdulus postero. Iam te promet nox. Though this be appliable unto all duties of piety and charity, yet the scope of the place aims principally at the enjoyment of the comforts and commodities of this present life, which we are cheerfully while they are put into our hands, to enjoy, and not put them off till death, when we shall have neither skill nor strength to use them. Here also we may observe what manner of delights he alloweth them, namely, such as arise from honest labours, and are guided and moderated by art, knowledge, and wisdome. Our delights must not be sensual, but raional and industrious.

V. 11. I returned and saw under the Sun, ⟨p. 298⟩that the race is not to the swift, nor the battle to the strong, &c.] These words some make to be the observation of another Vanity under the Sun, to wit, That Events and Successes do sometimes fall out quite otherwise then the preparation or probability of second causes do seem to promise: That things are so done usually in the world, as that no reason can at all be given of them. Others make them a kind of corrective to the former precept of living joyfully in the use of all outward blessings; Though it were to be wished that man could thus evenly and comfortably pass over his days, yet when I further considered, I found, That no man can ever enjoy a stable and constant Delight in this world, in regard that future events do oftentimes quite vary from those principles and preparations which went before them. The words seem to have relation both to the general scope of the Chapter before, Touching the powerful and unsearchable providence of God, Chap. 8.16, 17, & 9.1, 2. & also to the words immediately preceding: for whereas he had advised, That whatever our hand findeth to do, we should do it with our might: Lest any man should thereupon presume, that things must needs fall out according to those abilities which he bringeth unto the effecting of them, He here directeth ⟨p. 299⟩us to look up in all our works, above second causes, not to trust in our own gifts, nor to attribute any thing to our own strength, to remember, that it is not in him that willeth, nor in him that runneth, but in God who showeth mercy, Rom. 9.16. and accordingly to implore his assistance and blessing in all our labours, who worketh all our works for us, Isa. 26.12▪ Psal. 127.1, 2. Deut. 8.17, 18. Prov. 10.22. Jer. 9.23. And having done our duty, and used such good means as God affordeth, then quietly to refer the success unto God, in whose hand are all the ways of the children of men, and upon whose good pleasure do all the issues of things depend.

I returned and To see] The Infinitive Mood is put for the Indicative; as Jer. 14.5. Zach. 12.10.

nor the battle to the strong] That the strength of the mighty doth not always avail them either to fight or conquer, Judg. 7.7. 1 Sam. 14.6. 2 Chron. 14.9—12. Psal. 33.17, 18.

nor the battel to the strong] That the strength of the mighty doth not alwayes avail them either to fight or conquer, Judg. 7.7. 1 Sam. 14.6. 2 Chron. 14.9—12. Psal. 33.17, 18.

nor yet bread to the wise] Livelihood and subsistence to men whose wisdom should commend them to honour and great place, Chap. 10.6, 7. Psal. 127.2. David was put to desire supplies from Nabal; and Christ, in whom were all the treasures of wisdom, was ministered unto, Luke 8.2. Matth. 8.20. 2 Cor. 21.26, 27.

nor yet bread to the wise] Livelihood and subsistence to men whose wisdome should commend them to honour and great place, Chap. 10.6, 7. Psal. 127.2. David was put to desire supplies from Nabal; and Christ, in whom were all the treasures of wisdome, was ministred unto, Luke 8.2. Matth. 8.20. 2 Cor. 21.26, 27.

nor riches to men of understanding] We read of rich fools, 1 Sam. 25.2, 3, 25. Luke 12.16, 20. and of poor wise men here, vers. 15.

nor yet favour to men of skill] Joseph cast into prison, Daniel in the Lions den, David hated of Saul.

But Time and chance happeneth to them all] Their Endeavours do arrive at such a success as the Counsel of God had pre-ordained, which is wholly hidden from our eyes, and therefore seem to fall out many times rather at adventure, and casually, then according to any regular means that have been used in order unto them. Whereby we learn, that Divine providence hath a wise and holy hand in ordering the most casual and fortuitous Events, to the execution of his righteous counsels, 1 Reg. 22.34. Esther 6.1— 11. 1 Sam. 6.7—12▪ 2 Reg. 3.22—24. He doth not hereby dishearten us from the use of means, but direct us in the ⟨p. 301⟩use of them, not to sacrifice to our net, nor to glory in our own wisdom, but to wait upon the blessing and providence of God, to give him the praise of our successes, and quietly bear whatever miscarriages he hath ordered to befall us, 1 Cor. 1.31. Jam. 4.13—16. 2 Sam. 15.25, 26.

But Time and chance hapneth to them all] Their Endeavours do arrive at such a success as the Councel of God had pre-ordained, which is wholly hidden from our eyes, and therefore seem to fall out many times rather at adventure, and casually, then according to any regular means that have been used in order unto them. Whereby we learn, that Divine providence hath a wise and holy hand in ordering the most casual and fortuitous Events, to the execution of his righteous counsells, 1 Reg. 22.34. Esther 6.1— 11. 1 Sam. 6.7—12▪ 2 Reg. 3.22—24. He doth not hereby dishearten us from the use of means, but direct us in the ⟨p. 301⟩

V. 12. for man also knoweth not his time] Events are then said to be casual, when no previous knowledge or counsel hath made way unto them. Therefore to prove that even able, wise, and skilful men are subject in common with others unto Time and chance, he here addeth, That man knoweth not his time] [Greek or Hebrew], so the Septuagint: [Greek or Hebrew], so Symmachus: His proper season and opportunity of working. But by the similitudes here used to illustrate this ignorance, It should seem, that His Time, noteth the time of evil and calamity, which many times befalls a man when he little dreams of it. This is called his day, or his hour, Psal. 37.13. Joh. 16.4. & 13.1. Calamity comes as a Thief in the night, unseen, unexpected, Matth. 24.50. 1 Thess. 5.3. Luke 12.20. Or as a snare which a man thinks not of, Luk. 21.35.

V. 12. for man also knoweth not his time] Events are then said to be casual, when no praevious knowledge or counsel hath made way unto them. Therefore to prove that even able, wise, and skilfull men are subject in common with others unto Time and chance, he here addeth, That man knoweth not his time] 〈non-Latin alphabet〉, so the Septuagint: 〈non-Latin alphabet〉, so Symmachus: His proper season and opportunity of working. But by the similitudes here used to illustrate this ignorance, It should seem, that His Time, noteth the time of evil and calamity, which many times befalls a man when he little dreams of it. This is called his day, or his hour, Psal. 37.13. Joh. 16.4

As the fishes that are taken in an evil net, [evil and exitious unto them,] and as the birds that are caught in a snare; so are the ⟨p. 302⟩sons of men snared in an evil time, when it falleth suddenly upon them] Many times when we think things to go best with us, as the fish and the bird go with much hope and promise of good to themselves, unto the bait and snare: so men fall into evil by those very means by which they promised much good unto themselves, Esther, 5.12. Psal. 69.22. 2 Sam. 13.28. Luke 12.19, 20. He intimateth likewise, that as the wisdom of man can easily deceive the simple birds, so the providence and power of God can be too hard for all the wisdom of men, and ensnare them in their own counsels, Job 5.12.13, 14. Prov. 11.5, 6. He can suddenly infatuate them, Isa. 19.11—15. or suddenly start up some unexpected circumstance, which shall vary the nature of the whole business, though otherwise never so wisely contrived, 1 Sam. 23.27, 28. Job 22.10. Psal. 64.7.

As the fishes that are taken in an evil net, [evil and exitious unto them,] and as the birds that are caught in a snare; so are the ⟨p. 302⟩sons of men snared in an evil time, when it falleth suddenly upon them] Many times when we think things to go best with us, as the fish and the bird go with much hope and promise of good to themselves, unto the bait and snare: so men fall into evil by those very means by which they promised much good unto themselves,

V. 13, 14, 15, 16. This wisdom have I seen also under the Sun, and it seemed great unto me: There was a little City, &c.] These words may be understood either as the Observation of another Vanity, namely, the disrespect which is showed unto wisdom when it is over-clouded with poverty, by the example or parable of a little City, delivered from a great King, by a poor despised ⟨p. 303⟩man: or else in Relation to the words next preceding, thus; Though it be true, that sometimes Events fall out contrary to the second causes, so that even wise men are disappointed in their works of those ends which regularly should have ensued upon them; yet wisdom ought not therefore to be despised, no not in the meanest persons; for as sometimes God doth deny success to the most proper and probable causes, so doth he at other times give great deliverance by unknown and unthought on means. The scope is to show the excellent use of wisdom, and how highly it is to be valued, though it be as a treasure in an earthen vessel, 2 Cor. 4.7. though brought unto us by mean hands: as David blessed God for the wise counsel of Abigail, 1 Sam. 25.32, 33. and Naaman rejected not the advice of a little maid, 2 Reg. 5.2, 3, 4. wisdom, in but a woman, saved a City from destruction, 2 Sam. 20.16—22.

V. 13, 14, 15, 16. This wisdome have I seen also under the Sun, and it seemed great unto me: There was a little City, &c.] These words may be understood either as the Observation of another Vanity, namely, the disrespect which is shewed unto wisdome when it is over-clouded with poverty, by the example or parable of a little City, delivered from a great King, by a poor despised ⟨p. 303⟩man: or else in Relation to the words next preceding, thus; Though it be true, that sometimes Events fall out contrary to the second causes, so that even wise men are disappointed in their works of those ends which regularly should have ensued upon them; yet wisdome ought not therefore to be despised, no not in the meanest persons; for as sometimes God doth deny success to the most proper and probable causes, so doth he at other times give great deliverance by unknown and unthought on means. The scope is to shew the excellent use of wisdome, and how highly it is to be valued, though it be as a treasure in an earthen vessel,

It seemed great unto me] However the wisdom of the poor man was undervalued by others, yet it seemed great unto me; so much the greater, by how much fewer helps and means he had to attain unto it.

It seemed great unto me] However the wisdome of the poor man was undervalued by others, yet it seemed great unto me; so much the greater, by how much fewer helps and means he had to attain unto it.

There was a little City, and few men within it] Here in a parable, he showeth the excellency of wisdom, by the greatness of the ⟨p. 304⟩danger from which it delivereth; set forth by a little City, with few men, and weak defence, assaulted by a great King, with a numerous Army, and strong bulwarks: so that the disadvantage was every way on the City side.

There was a little City, and few men within it] Here in a parable, he sheweth the excellency of wisdome, by the greatness of the ⟨p. 304⟩danger from which it delivereth; set forth by a little City, with few men, and weak defence, assaulted by a great King, with a numerous Army, and strong bulwarks: so that the disadvantage was every way on the City side.

now there was found in it a poor wise man] He found in it: Verbs active of the third person are used sometimes passively, Isa. 9.6. Hos. 10.2. God many times maketh one wife and holy man a means of delivering a whole people, Prov. 11.11. Gen. 50.20. 1 Reg. 2.12. 1 Sam. 17.8, 9, 51, 52. Deut. 32.30.

And he by his wisdom delivered the City] As one Archimedes at Syracuse, by his Art, did more towards the defence of the City, then all the rest that were in it; [Greek or Hebrew].

And he by his wisdome delivered the City] As one Archimedes at Syracuse, by his Art, did more towards the defence of the City, then all the rest that were in it; 〈non-Latin alphabet〉.