Annotations on the book of Ecclesiastes

And because of all others, young men, whose blood is fresh, and spirits active, are most apt to surfeit on present pleasures, and to put far from them the evil day, slighting such admonitions as these; therefore the Wise man, who had had himself as full a gale of youthful pleasures, as ever any other man, and had found the vanity of them all, doth by an Irony, deride the folly, and by a solemn citation unto the Tribunal of God, awaken the conscience of such a voluptuous Epicure, vers. 9. persuading him by the assurance of a future judgement, wherein he must be called ⟨p. 355⟩to a strict account for all the vanities and miscarriages of his youth: and by the flitting condition of that age wherein he doth so glut upon them, to remove far from himself those sinful excesses which would fill his heart with sorrow, and his flesh with sin.

And because of all others, young men, whose blood is fresh, and spirits active, are most apt to surfeit on present pleasures, and to put far from them the evil day, slighting such admonitions as these; therefore the Wise man, who had had himself as full a gale of youthful pleasures, as ever any other man, and had found the vanity of them all, doth by an Irony, deride the folly, and by a solemn citation unto the Tribunal of God, awaken the conscience of such a voluptuous Epicure, vers. 9. perswading him by the assurance of a future judgement, wherein he must be called ⟨p. 355⟩to a strict account for all the vanities and miscarriages of his youth: and by the flitting condition of that age wherein he doth so glut upon them, to remove far from himself those sinful excesses which would fill his heart with sorrow, and his flesh with sin.

Vers. 1. Cast thy bread upon the waters: for thou shalt find it after many days] This is a proverbial form of speech, drawn from the manner of husbandmen, who sow their land in expectation of a plentiful harvest, after many days. Whereby the Wise man, in pursuance of his principal argument, touching tranquillity and comfort of life, doth persuade unto liberality towards the poor, that their mouths and bowels may bless us. Some make it an allusion to Merchants, who send their Estates in Ships upon the Sea, expecting in time a return with much gain, called the Harvest of the River, Isa. 23.3. if the Prophet do not rather there allude to the plenty of Egypt, by the over-flowing of the River, whereunto possibly the Wise man may likewise allude in this place. Others, more generally, understand it of giving alms to the poor, where all we do, may seem to be cast away, as if it were thrown into the Sea. Though thou think, what is so given, is all lost, because given to those who can ⟨p. 356⟩never recompense thee; yet do thou lend in that manner, looking for nothing again, Luk. 6.35. being assured, that what is thus given to the poor, is lent unto the Lord, Prov. 19.17. who will in his time, certainly repay it with advantage unto thee. But I rather take it to be an allusion unto seed, which is sowed on very fertile ground, which is near a river, or is made fat by the over-flowing of a river, Numb. 24.7. Isa. 32.20. So they used in Egypt to make their land fertile, by drawing the water, when the river flowed over, by art unto it, Deut. 11.10, 11. Therefore amongst other plagues, which the Lord threateneth Egypt withal, this is one, That their Rivers should be dried up; and that which was sowed by them, should wither, Isa. 19.5, 6, 7. and so we read of the seed of Sihor,

for thou shalt find it after many days] The seed which a man sows seemeth to dye ⟨p. 357⟩and perish, but the husbandman waiteth patiently for many days together, and at last he reapeth a plentiful harvest, Jam. 5.7. as Isaac did, Gen. 26.12. Mark. 4.8. And in like manner, that which is sowed in the bellies and backs of the poor, will be repaid, as the seed is in harvest, manifold into the bosoms of righteous men, Prov. 19.17. 2 Cor. 9.6—10. Deut. 15.10. Matth 19.22. Ps. 112.9.

for thou shalt find it after many daies] The seed which a man sows seemeth to dye ⟨p. 357⟩and perish, but the husbandman waiteth patiently for many daies together, and at last he reapeth a plentiful harvest, Jam. 5.7. as Isaac did, Gen. 26.12. Mark. 4.8. And in like manner, that which is sowed in the bellies and backs of the poor, will be repayed, as the seed is in harvest, manifold into the bosoms of righteous men, Prov. 19.17. 2 Cor. 9.6—10.

Give a portion] He alludeth unto the manner of their feasts and entertainments in old times, when they did use to distribute portions to their guests, and to send to the poor, 2 Sam. 6.19. 1 Sam. 1.4, 5. Gen. 43.34. Esth. 9.22. Nehem. 8.10.12. Isa. 58.7. Whereunto our Saviour haply alludeth, when he saith that Mary had chosen ⟨p. 358⟩[Greek or Hebrew]; A good part or portion, Luk. 10.42. Which custom of distributing equal portions to the guests, we find in Homer and Plutarch, to have been observed likewise among the Grecians; as also the custom of sending portions from the Tables of greater persons, to those that were absent. Vide Stuck. Antiq. Conviv. lib. 3. cap. 3.

Give a portion] He alludeth unto the manner of their feasts and entertainments in old times, when they did use to distribute portions to their guests, and to send to the poor, 2 Sam. 6.19. 1 Sam. 1.4, 5. Gen. 43.34. Esth. 9.22. Nehem. 8.10.12. Isa. 58.7. Whereunto our Saviour haply alludeth, when he saith that Mary had chosen ⟨p. 358⟩

to seven and also to eight] That is, to many: a definite number, for an indefinite, 1 Sam. 2.5. Job 5.19. Mic. 5.5. So hereby is noted, large and cheerful liberality to all in want, according to our abilities. We may not think we have done our duty, when we have been charitable to one or two persons; but we must disperse our bounty, as seed that is sown; and do good unto all men, according to their need and to our condition, cheerfully and incessantly. The necessity of a man may require it, when his person doth not deserve it, Luk. 6.30. 2 Cor. 9.5—10. Gal. 6.10. Isa. 2•.18. Prov. 31.20.

for thou knowest not what evil shall be upon the earth] Embrace the present opportunity of doing good, thou canst not fore-see how soon thou mayst be deprived of it, since thou knowest not what a day may bring forth, Jam. 4.14. Prov. 27.1. & 3.27, 28. Luk. ⟨p. 359⟩12.20. Haply thou mayst dye, and leave thy wealth to those who will shut up their bowels against the poor; however, what they do shall not be put on thy account. Thou art a steward of thy estate, no longer than for thine own life; and therefore be thine own Executor, and consider the wants of the poor at present, therefore let not thy bounty be only future. Haply God may disable thee another time, from doing that good which now he puts into thy hand. It is wisdom to do Gods work in Gods time. Haply thou thy self mayst fall into want, and stand in need of help from others; therefore make thee friends of Mammon before hand, Luk. 16.9. Ps. 37.26. & 41.1, 2, 3. 1 Tim. 6.18, 19.

for thou knowest not what evil shall be upon the earth] Embrace the present opportunity of doing good, thou canst not fore-see how soon thou mayst be deprived of it, since thou knowest not what a day may bring forth, Jam. 4.14. Prov. 27.1. & 3.27, 28. Luk. ⟨p. 359⟩

V. 3. If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall towards the South, or towards the North, in the place where the tree falleth, there it shall be] He urgeth the duty of charity and bounty, by elegant similitudes. Clouds that are full of moisture, do not keep it to themselves, but shed it forth in showers on the earth, and on all kind of corn, and herbs for the benefit of many; whence they are called the bottles of heaven, Job. 38.37. and the chambers of the Lord: Ps. 104.13. ⟨p. 360⟩from whence he poureth down rain according to the vapour thereof, Job. 36.27, 28. so should rich men, Prov. 11.25. whom the Lord hath filled with his blessings, as the Scripture useth to express it, Deut. 33.23. Job 22.18. Prov. 5.10. Deut. 6.11. Prov. 30.9. Phil. 4.12.18. not keep Gods blessings to themselves, but pour them forth upon those that are empty.

and if the tree fall, &c.] This some apply unto death, as if we were thereby warned to do good while we may, because death will at last cut us down, and deprive us of any further opportunity, Eccl. 9.10. Joh. 9.4. and as death leaves us, judgement will find us. But it seemeth rather to denote the benefit of charity unto the authors thereof, that wheresoever their bounty and mercy is placed, there it will be found again to their comfort; they shall not go without their reward, as the tree on which side ever it falls, it will there be found, when the owner thereof inquireth after it.

V. 4. He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reap] By these similitudes, he preventeth all those pretences and objections which carnal hearts are apt to make ⟨p. 361⟩against the present season of doing good, and are apt thereby, to defer and put it off to some fitter time, when they shall have found out more fitting objects on which to place their bounty. We are very apt to frame excuses against present duty, Hag. 1.2. Act. 24.25. Prov. 3.27, 28. Here therefore the Wise man removeth these pretences; He that will by every wind be deterred from sowing his seed, lest it should be blown away; and by every cloud from reaping his corn, lest the weather should be unseasonable, shall never do his business; because there will never be wanting some discouragement or other: so he that is ever framing carnal objections against doing good, shall over-slip the season, and never do his duty, nor receive his reward. We are to take notice of the present call of God unto any good work, and the present opportunity he puts into our hands, and not delay service upon the fear of future contingents, which are not in our power, Matth. 6.34.

V. 5. As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with Child: even so thou knowest not the works of God who maketh all] By our ignorance of the works of Gods providence, he warneth us to be diligent in embracing every present opportunity ⟨p. 362⟩of doing good, and not to defer or delay duty, till haply the Lord will put us out of all capacity to do it. This ignorance he proveth a minori, If we know not things more ordinary and familiar unto us, which happen every day, as the way of the spirit.] Symmachus rendereth it, of the wind, which way it comes and goes, how it riseth and slackneth, Joh. 3.8. Or how the soul comes into the body, and quickeneth it; so the Septuagint, [Greek or Hebrew]; Or, how the bones do grow; How the several parts of the body, skin, flesh, sinews, bones, some hard, some soft, are all shaped out of the same seed, Psal. 139.13—16. Job 10.10—13. Much less are we able to foresee the works of Gods providence, which are far off and exceeding deep, Chap. 7.24. Therefore since we know not what shall be to morrow, how God may dispose of our life or our estate▪ how long he may continue unto us opportunities of doing good, we ought not to defer or put off duty from time to time, but while we have a present season, to embrace it, Chap. 9.10. Gal. 6.10.

V. 5. As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with Child: even so thou knowest not the works of God who maketh all] By our ignorance of the works of Gods providence, he warneth us to be diligent in embracing every present opportunity ⟨p. 362⟩of doing good, and not to defer or delay duty, till haply the Lord will put us out of all capacity to do it. This ignorance he proveth a minori, If we know not things more ordinary and familiar unto us, which happen every day, as the way of the spirit.] Symmachus rendreth it, of the wind, which way it comes and goes, how it riseth and slackneth,

V. 6. In the morning sow thy seed, and in the evening withhold not thy hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good] He inferreth from the former doctrine ⟨p. 363⟩of the uncertainty of future events, an hortatory conclusion, to be doing good on all occasions, and to be assiduous and diligent in the work which God hath set us to do, whether all our labour take effect or no. The Lord being sometimes pleased to frustrate mens endeavours, and to defer the success they expected from them; First, to try them whether they would persevere in their calling: and continue therein with God, though they had not always alike encouragement. 2. To teach them, that successes depend not upon the labours of man, but upon the will and free blessing of God. And he persisteth in his former Metaphor of sowing seed; meaning thereby, First, in particular works of charity and mercy to the poor; as vers. 1—4. 2 Cor. 9.6. Ps. 112.9. Secondly, In general, works of righteousness in our general or particular callings, Prov. 11.18. Hos. 12.10. Thereby teaching us, that works of mercy and righteousness do not perish, but will bring forth an harvest of comfort, and great reward unto those that abound in them, Gal. 6.8.

V. 6. In the morning sow thy seed, and in the evening withold not thy hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good] He inferreth from the former doctrine ⟨p. 363⟩of the uncertainty of future events, an hortatory conclusion, to be doing good on all occasions, and to be assiduous and dililigent in the work which God hath set us to do, whether all our labour take effect or no. The Lord being sometimes pleased to frustrate mens endeavours, and to defer the success they expected from them; First, to try them whether they would persevere in their calling: and continue therein with God, though they had not alwayes alike incouragement. 2. To teach them, that successes depend not upon the labours of man, but upon the will and free blessing of God. And he persisteth in his former Metaphor of sowing seed; meaning thereby, First, in particular works of charity and mercy to the poor; as vers. 1—4.

sow thy seed] Do thine own work, intend thine own calling, intermix not thy self in things which belong not unto thee, 2 Thess. 3.10. 1 Thess. 4.11. Be liberal of thine own estate, Ephes. 4.28.

In the morning sow—and in the evening withhold not thine hand, or let not thine hand rest or give over.] Begin betimes, and be not weary of well doing, but continue unto the end; be always doing of good, morning and evening, note the whole day from one end of it to the other, Gen. 1.5. Dan. 8.14. Psal. 104.22, 23. So Solomon bids us, be in the fear of the Lord all the day long, Prov. 23.17. It is to be understood of the morning and evening of a mans life, which should be wholly consecrated to God, Lam. 3.27. Eccles. 12.1. Psal. 92.14. Matth. 10.22. or of the morning and evening of a mans prosperity; as soon as ever God giveth thee an estate, begin to do good with it, and be not weary of so doing, but continue to the end. God requires our charity to be set about on the first day of the week, 1 Cor. 16.2. Gal. 6.9, 10. The night is shut out of the time of working, or of d•ty, therefore while it is day, while we have life and opportunity, we must ply our duties, Eccles. 9.10. Joh. 9.4.

In the morning sow—and in the evening withold not thine hand, or let not thine hand rest or give over.] Begin betimes, and be not weary of well doing, but continue unto the end; be alwayes doing of good, morning and evening, note the whole day from one end of it to the other,

for thou knowest not whether shall prosper, or whether will be most right, or congruous, the one or the other, &c.] Thou mayest justly expect a blessing upon all, however, though the success, as to men, be not always prosperous; sometimes thy bounty is misplaced ⟨p. 365⟩upon those that abuse it, or return evil for good, yet with God, constancy in well-doing will not miss of its reward; and by this largeness heart, thou mayest unawares entertain Angels, and bring extraordinary blessings upon thy family, Matth. 10.14, 42. Heb. 13.2. 1 Reg. 17.13 — 16.

for thou knowest not whether shall prosper, or whether will be most right, or congruous, the one or the other, &c.] Thou maiest justly expect a blessing upon all, however, though the success, as to men, be not alwa•es prosperous; sometimes thy bounty is misplaced ⟨p. 365⟩upon those that abuse it, or return evil for good, yet with God, constancy in well-doing will not miss of its reward; and by this largeness heart, thou maist unawares entertain Angels, and bring extraordinary blessings upon thy family, Matth. 10.14, 42. Heb. 13.2. 1 Reg. 17.13 — 16.

V. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun] By light, and beholding the Sun, we are to understand the time of this present life, as is evident by what follows in the next verse; so Job 3.20. & 33.30. and withal, we may take in those pleasures and comforts thereof, which serve to render it more sweet and contentfull. Some make it to be a tacit objection, against that continual labour which he before prescribed. Since life is short, we ought to use all the ways we can to render it pleasant, and not weary out our time and strength in continual toil and labour; it is much more sweet, to enjoy the light and pleasures of life while we may, 1 Cor. 15.32. whereunto they make the words of the next verse to be an answer; That when death comes, the good we have done will remain with us, but all our pleasures and delights will vanish into nothing. It may seem to relate unto the former verse, as well as to that which follows; sow your seed in the ⟨p. 366⟩morning, and in the evening, so long as you have the light of the Sun to guide you; for this is the chief comfort and sweetness of life, to be doing good while we have time & opportunity, because the days of death and darkness are coming, wherein we cannot work.

V. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun] By light, and beholding the Sun, we are to understand the time of this present life, as is evident by what follows in the next verse; so Job 3.20. & 33.30. and withall, we may take in those pleasures and comforts thereof, which serve to render it more sweet and contentfull. Some make it to be a tacit objection, against that continual labour which he before prescribed. Since life is short, we ought to use all the wayes we can to render it pleasant, and not weary out our time and strength in continual toyl and labour; it is much more sweet, to enjoy the light and pleasures of life while we may, 1 Cor. 15.32