Ecclesiastes 8

In this chapter the wise man pursues the design of the former. Wherein he having given several advices, as a proper remedy for the vanity and trouble we find in all things (the principal of which are seriousness, mindfulness of our mortality, integrity, meekness, patience, prudence), in not exasperating men when we can avoid it (caution in conversation ivith women), he now adds several other of no less moment; which have respect not only to private,’ but also to public persons. And they amount to this (that I may give as short a summary as I can of the chapter)^ to shew how happy we all should be, if both subjects and princes also would be advised and considerate. But if they be not, good men should make themselves less miserable, by not being either too much disturbed at it, or giving any public disturbance; muqh less by disbelieving Providence, though they do not see the world governed as they would have it, to the encouragement of the good, and the punishment of the bad: but to enjoy what they can honestly, in the present condition wherein they are: and be contented and submit to the Divine government (though we do not understand it) when any alteration comes; and not add this affliction unto all the rest, anxiously to inquire into those things of which we are not able to give an account. make him kind and gentle unto others; find therefore let no man pretend unto it, unless it dispose him unto such virtues: for the deeper insight he hath into men, and business, and things, and the better able he is to solve all doubts and difficult cases, and thereby satisfy both himself and other men; the more friendly, courteous, and, affable should he be to all; and the more humble, meek, and gentle also: which is far more majestical, and will gain him greater reverence, than austerity, surliness, and pride. See Annot. [a] his days be prolonged, yet surety I knoiv that it shall be well with them that fear God, which fear before him.’] Not considering or believing this, which I am assured, as an undoubted truth, that though such a powerful sinner commit innumerable spoils upon his poor subjects, and no harm befal him a long time, yet, as God will make those good men an amends, whose reverence to his majesty makes them choose rather to suffer than to sin; and, notwithstanding all their oppressions, maintain their integrity, and continue in awful obedience unto him, and unto their governor: See Annot. [ro] rnling well, or the humble and peaceable spirit of the people in complying with the established orders, contribute most to the public welfare. Certain it is, that it is much safer and easier (as well as more honest) to submit and be quiet, than to contend and unsettle the peace of kingdoms; though princes do not govern as they ought. Melancthon makes this verse to contain two precepts (as the LXX. also seem to do), in this manner: Observe the commandment of the king; and the word of the oath of God. A sentence, saith he, exceeding worthy of consideration and remembrance: in which he commands us to observe the command of the king; but with this restriction, that we observe the law of God, and do nothing contrary unto that. For he calls the law the oath of God; because God made the sanction of it, in promises and thrcatenings with an oath. But this interpretation wholly neglects one word in the Hebrew, viz. al: and it draws both dibrath and shebuath elohim, from their ordinary and usual sense, to a meaning that is forced and strained. For which reason another exposition is not natural; which makes this indeed one precept, but instead of taking the latter part of it for an obligation to observe it, turns it into a restriction of it; in this manner: Keep the king’s commandment, but according to the oath of God; that is, as far as religion and the faith wo owe to the great Lord of all will suffer. This is true, but not the true sense of the Hebrew word for oath; which some would have relate to the covenant made with God in circumcision; which is still farther off from the business than the notion which Melancthon had of it. Our translation is the plainest and most literal; Be obedient to the king, and that in regard (or because of the matter) of the oath, to which God is a witness, and a severe revenger of the breach of it. From which a moderate interpreter doth not much vary: whose words it will not be unprofitable to set down in this place, which run thus in English: " Regard the king’s mouth, i. e. do whatsoever comes out of his mouth; whatsoever he commandeth and appointcth, out of that authority which he hath by Divine ordinance: and chiefly the intention of the oath of God (so he translates the latter part of the verse), that is, the oath whereby every one citeth God as his witness and judge, that with a good conscience he will obey the king; because God hath so commanded." Thus Joh. Coch. Which oath is either tacit, the very being in the condition of a subject carrying with it (as the late primate of Armagh speaks), by implication, a silent oath of fidelity and due obedience; or express, in the direct form of an oath, which princes have, for their better security, been wont to exact of their subjects. This is an ancient form, still remaining in Vcgetius, of tho oath wherein the soldiery bound themselves to the Christian emperors: By God, and by Christ, and by the Holy Ghost, and by the majesty of the emperor, which, next after God, was to be loved and honoured, lib. ii. cap. 5. where he adds this remarkable reason for it; because to him, when he hath received the name of Augustus, faithful devotion is to be performed, and all vigilant service paid, as unto a present and corporeal God. The violation of which oath, though made to a heathen prince, how heinously God takes, even as a despising of an oath.made to himself, and a breach of his own covenant, those terrible threats do sufficiently demonstrate (Ezek. xvii.12— 14, &c.) which are denounced against Zedekiah, who rebelled against the king vol. in. of Babylon, who had made him swear by God, (2 Chron. xxxvi. 13.) Some of the pharisees were the first that we read of who would not take this oath of allegiance: but, (as Josephus tells us, lib. xvii. Antiq. cap. 3.) boasting themselves to be the most exact observers of the law of God, and therefore the most in his favour (while they were full of inward pride, arrogance, and fraud), dared openly to.oppose kings, and presumed by their motions to raise war against them, and annoy them: refusing, saith he, to take the oath, when all the Jews had sworn to be faithful to Caesar. Of this sect, he adds, there were above six thousand: who were so far from lessening their crime by this refusal, and making what they did against his authority to be no rebellion*; that it heightened it very much, and was in itself a piece of rebellion: they having a natural allegiance unto him, by being born his subjects. There are some who, from the beginning of this verse, argue this book not to be Solomon’s: because he saith of himself, I observe the mouth (i. e. commandment) of the kingl So they translate the first words: which the LXX. translate as we do; and so do the Chaldee, the Syriac> and Arabic interpreters. For though the Hebrew word be JN ego, I; it signifies nothing to this purpose; because he doth not say, I observe, but simply I; do thou observe. There being a distinct note ^N I, and what follows: shewing that it is a short form of speech, to be supplied by some such word as this, I say, or I command, or counsel; or rather charge thee. And the reason, perhaps, why the principal verb was omitted, might be (as the learned primate of Ireland, Ushcr^ conjectures) because no word could be found significative enough to express the deepness of the charge. Some may think that I have dilated too much upon this verse: but they may be pleased to consider how useful, if not necessary, it is at this time, when men begin again to plead the lawfulness of resistance. Which is so plainly condemned in this place, that the most learned assertory of the old cause were extremely puzzled to make it agree with their principles in the late times of rebellion. There is one who (in his book called Nature’s Dowry, chap. 21.) calls in the assistance of a great many Hebrew doctors to help him to another translation of the words; and yet, after all, is forced to acknowledge that our English is right enough: and is content to admit it, with this proviso, that the king manage well the affairs of the commonwealth. As much as to say, do what they would have him. [c] [chap, vi.tr. having long arms (as the phrase is) to reach those that offend them; though they flee never so far from them.. This is the sense of ver. 3. [cfl RovmaZtov, the king commands with authority, thus translate the first words of this, ovk Iotiv avSpwrroe t£ov<na£wv iv TrvEvpaTi, but no man (no, not the king himself) hath autho Hty in all things; for example, not over the spirit of man. But this verse also maybe expounded (as some interpreters understand it) to be a continuance* of the foregoing discourse, in this manner; That no man can bridle the wrath of the prince (by spirit understanding anger), or hinder the eruption of it. And it is in vain also for men to seek to save themselves from the sentence of death which he hath pronounced against them: for if they should wage war with him, it is not likely they would overcome or escape in the day of battle: or, if they did, they would meet sometime or other with a just punishment for their rebellion. Which" is the meaning of the last clause (if the words be thus taken); wickedness (that is, rebellion) shall not deliver those that are the authors of it.. f [f]

Ecclesiastes 8:1

rrllO is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be chayiged.l There is no man so happy, as he that is wise enough to understand, and to live by these rules: but let that man rcmember also, that as true wisdom gives the greatest comfort, confidence, and courage, to himself, so it is apt to To the advices he had given in the foregoing chapter, he now adds some new ones: the first of which is this; that the wisdom which will make us happy in this world must not make us morose and supercilious, severe and rigorous; but kind and benign, gentle and easy. And the more we know, the more humble we ought to be: and by the very cheerfulness and pleasantness of our countenance invite others to us; and not by our frowning forbid them, or make them afraid, to approach us. This I take to be the meaning of the first verse; in my Paraphrase upon which I have had respect to several acceptations of the several words, which it will be too long here to give an account of. They that will consult interpreters will find how they vary; and therefore I shall only mention the exposition of Melancthon upon the latter part of the verse (which is not commonly known), which, following the LXX. he thus translates: Wisdom is the light of a man’s countenance; but a pertinacious (or impudent, obstinate) person is worthy of hatred. Which he explains in this manner, That wisdom, /which can judge aright, when severity is profitable, or when lenity will do best; when it is fit to make war, when to be quiet; brings a man great gladness; but a pertinacious person, who is stiff and obstinato in his opinion, and will not hearken to those that give bim good counsel, but follows the motions of his own an* ger, and obeys his passions, destroys himself and others. As the pertinacious humour, for instance, of Pericies and Demosthenes was most pernicious unto all Greece.. [b] Vor. 2..This pertinacious humour shews itself oft* times in opposing tho sovereign authority: whereby men croato to themselves *\nd others great trouble in this world. And therefore Solomon advises men/in the next place (desiring them not to dislike the counsel, because the king gives it), to live in dutiful subjection to their prince; as a singular means of leading a happy life. For it is hard to say, whether the prudence and justice of a sovereign, in

Ecclesiastes 8:2

I cotisel thee to take the king’s commandment, and that in regard of the oath of God. And let no man think I havo respect merely to myself in what follows, because I am a king; but look upon this as a principal point of wisdom, both for his own and the public safety; to live. in dutiful obedience to the king’s edicts and commands, which do not thwaTt the laws of God: and that not merely for fear of his displeasure, and the penalty of the law, if it be broken or neglected, but out of respect to God, whose minister he is, and whom his subjects called to witness unto the sincerity of their hearts, when they swore true faith and allegiance to him. See Annot. [6]

Ecclesiastes 8:3

Be not hasty to go out of his sight: stand not in an evil thing; for Jie doeth whatsoever pleasethhim. Let not thy passion transport thee to shew the least disrespect to him, much less to refuse his commands unmannerly, or to do’auy thing that may throw thee out of his favour; but if thou hast offended him, let thy next care be not to persist obstinately in the error, but to humble thyself and beg his pardon": not imagining thou canst flee so fast from his anger that it shall not reach thee; for his power is so large, that it will, one time or other, lay hold on thee and punish thee. See Annot. [c], The first word in this verse is capable of several senses, which I have endeavoured to express in the Paraphrase. For it originally signifies such a passion and perturbation (particularly that of anger and terror), as makes a man precipitant in his motions: being transported sometimes by trjrev?w, and sometimes by raparroj, in the LXX. and the meaning of the wise man is, that, in pursuance of the foregoing counsel, (ver. 2.) we must take care, if we desire to live happily, to suppress our passions, and not to shew the least discontent with the government: especially, not hastily and rashly to fling ourselves (as we speak), in a fume, out of the king’s presence, on any occasion: much less receive his commands with impatience; or, which is worst of all, incur his just displeasure by sullen, disobedience. For though we may think to escape the effects of it, we shall find ourselves deceived: princes. 3E

Ecclesiastes 8:4

Wliere the word of a king is, there is power; and wfio may say unto him, Wliat doest thou?. For the king’s commands are backed with power; so that if he give sentence against thee, his officers are ready. to do execution immediately; never examining whether it be right or wrong, but holding themselves obliged to do as he bids them. And, indeed, who may question him, or call him to an account, that hath no superior? Or who can control him that hatlit the power of the kingdom in his hands? See Annot. [of] And itis. farther enlarged in this verse: where Symmachus translates the first words thus:. Sm top \6yov /3a<nXA*>c t£ovaia<rriKov that, for the command of the king is authoritative; carries such authority with it, that it will bo executed. For the word. shillon (from whence learned men have not unfitly derived the titles ot sultan and soldan) denotes such a power as overpowers, and cannot be resisted: like that of death, (ver. 8.) to which all must submit. And so it follows, in the end of this verse, Who may say unto him, What doest thou? i. c. first, Who hath any authority to call him to an account? as much as to say, None hath, but God alone. According to that of an eminent rabbi (quoted by the forcnamed primate in the entrance of Jiis book about Obedience), No creature may judge the king, but the holy, and blessed God alone. To allow, the people (cither collective or representative) to. have power to do it, is to make them accusers, judges, and executioners, also, in their ow r n cause; and that against their sovereign. JNor, secondly, can any man safely attempt it; but he shall meet with punishment either here or hereafter. Which is no new doctrine, but the same with that of St. Paul (as Jjuther here honestly notes), they, that resist shall receive to themselves damnation: which none shall bo able to avoid. Therefore it is safe simply to obey magistrates. Which he repeats again upon ver. 7. A man cannot do better than simply to obey.. So.preachers, saith he, should exhort the tumultuous and seditious. For judgment, vengeance, or punishment, is ordained and decreed by God, to all the disobedient, which none shall escape. And thus much the author of Nature’s Dowry is forced to acknowledge from the evident light he saw in this place; that the scope of the words is, that, as we tender our own safety, we ought not to withstand the magistrate in his edicts, which are consonant to the tvord of God. And it is wisdom, saith he (out of Elisha Gallico, a Hebrew interpreter), in a private man, when the magistrate enjoins what is repugnant to Gods will, to remove out of his dominions, rather than contest with him. Which. some conceive to be imported by the word telec (go out, or go away), in the foregoing verse. t [e]

Ecclesiastes 8:5

Whoso keepeth the commandments shall feel no evil thing: and a wise man’s heart discerneth both time and judgment. Therefore, not only for conscience’ sake, but for thy own safety and security, yield obedience to the king’s commandment; for so thou shalt avoid the trouble both of thy mind and of thy body: and if thou pretendest to wisdom; shew it, not in opposing him and contending with him, but in a prudent declining what thou canst not honestly do; and in observing and taking the fittest season, and in the most inoffensive and winning manner, to insinuate good advice, when the king commits an error. See Annot. [e] From whence he again concludes it is the most prudent course, as well as most honest, to comply with those that have authority over us, in a dutiful obedience, or humblo submission. So I have expounded the word commandment, for the commandment of the king beforementioned. Which, if we do not oppose, it is the way to preserve us from knowing sorrow; as we speak, very agreeably to the Hebrew phrase in this place; if by evil thing we understand the evil of punishment, rather than of sin. Many, indeed, hy commandment, understand the precepts of God; which if we keep, we shall not fall into any evil practices; particularly, not into rebellion. Which is a good sense, and the reader may follow which he pleases; for the latter part of the verse will agree with either. Wherein be suggests that tho wisest thing we can do, when princes require any thing grievous unto us, is, not to rebel, but to watch tho fittest opportunities to petition for redress; and that after such a manner as may not give offence: go. I have expounded time and judgment, in this and in the next verse. [/]Vcr. G. For the truth is, a *rreat part of the happiness of our life depends upon our discretion in observing and choosing the fittest opportunity for every thing, and the right manner of doing it. Especially when we have to do with kings, and great persons: concerning whom the wise man may still be thought to speak; both in this and the following verse. [g]

Ecclesiastes 8:6

Because to every purpose there is time and judgment; therefore the misery of man is great upon, him. For want of which sort of prudence men suffer very much: because there is a certain season for, and a certain manner of, doing every thing; which if it be not understood (and it requires no small pains to be able to discern it), or not embraced, it is not only impossible to be done, but many and great inconveniences ensue upon that oversight, or neglect. See Annot [/] '

Ecclesiastes 8:7

For he knoweth not that which shall be: for who can tell him when it shall be?. For no man can be sure that the like opportunity will return again: future things being so much in the dark, that neither he nor any one else can inform him what shall be hereafter; or when that\vill come, which in the course of things may probably be expected. See Annot. [g] If the Hebrew Tcading would bear it, the Vulgar translation (which the Syriac follows) of this verso, hath given an excellent reason, why a man is at such a loss to discern what is fit for him to do upon all occasions (especially how to direct his behaviour tow r ards kings), Because he knows little of what is past; and less, or rather nothing, of what is future. For prudence consists in tho remembrance of things past, consideration of things present, aud foresight of things likely to come hereafter., Luther refers it wholly to the miserable condition of a rebel, in this manner: “He desires various things,, and hopes for mighty matters by his disobedience, but is lamentably deceived. For of the very; impunity which he promised himself, he cannot be secure; but in an hour when he thinks not of it, judgment overtakes him, and he perishes in his disobedience. In short, the wicked contemns present obedience, and minds not futurfc punishment* The wiso man acts quite othcrways; and remembering t what mischiefs attend upon the rebellious, is studious therefore to be obedient.’* [ft]

Ecclesiastes 8:8

There is no man that hath power over the spirit, to retain the spirit; neither hath he power in the day. of death: and there is no discharge in that war; neither shall wickedness deliver those that arc given to it.] But let no prince, though never so great, presume hereupon to abuse his power to tyranny, because he hath no superior to control him: but remember these things following. First, that though he command over men’s bodies, yet he hath uo dominion over their minds and spirits; nor can he hinder them from thinking what they please, no more than he can the wind from blowing where it listeth: and next, that he cannot command them long; for death will come, and irresistibly seize on him, as well as on the meanest man: nay, he cannot rule the chances of war, nor promise himself certain victory in the day of battle: or, if he have had a great while good success, yet neither his policy, nor his power, shall be able always to defend him from the vengeance that will be taken, of the injustice, cruelty, and impiety, which he exercises in his government. See Annot. [h] Hence he takes occasion to give some good advice to princes themselves (which seems to me the plainest sense of this verse), not to abuse their power, because none can withstand them, or so much as question them: but to remember how weak they arc upon many accounts; and therefore ought to bcmodcratein.thcir government, if they intend to live happy. For otherwise they must expect their people’s hatred; which they cannot hinder, no more than they can death, which is not in their power to resist. And if they be engaged in war, they will find their subjects assist them so coldly, that it may-endanger the loss of their crown. So that clause may be understood, which w r e translate, there is no discharge inxvar (the word that being not in the original); that is, it will be too late then to discharge their subjects from the heavy burdens whereby they have oppressed them, when they have need of their service against an enemy. Or/ as I have expressed it in the Paraphrase, they cannot command what success they please in war; but the event will be dubious: taking.the word mislachat for a dart, a javelin, or such-like weapon; which w r e cannot direct and guide.in that confusion, so as certainly to hit the mark at which it is thrown. So the Targum. translates it, Nor do the instruments of arms profit. Or we may take it for a commission^ to raise forces (it being but once more used in.the Bible, Psal. lxxviii. 49. and there the mislachat of evil angels, seems to be a company of angels, sent with a commission to do the execution there mentioned), which is too late to issue in the day of battle, if he be beaten: or, if he be not, yet let him not flatter himself (which is the. true sense of the last clause of the verse), as if he should always escape; for* the. Divine justice will one day lay hold on him and punish him. Thus, with reference to princes, tho LXX. seem to understand this verso: who having said, ver. 4. j3a<nA«i>c

Ecclesiastes 8:9

All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. There is no reason, therefore, to be so much as ambitious of great power; for in the view I have taken of all manner of things in this world, which I have weighed also, and considered daily, I have observed that sometimes unlimited power breaks itself in pieces, and the dominion to which a man is promoted ends in his own ruin, as well as theirs whom he pillages and tyrannically governs. See Annot. [z] This and the following verse agree very well with that exposition which refers (ver. 8.) to princes: who sometimes are advanced to rule over others, to their own hurt. So, we translate the last words of this verse; which Luther (who is not alone in that opinion) will have still to belong to subjects, over whom a prince is sometimes placed to be a scourge unto them. Notwithstanding which; saith he, the king’s commandment is to be observed, and sedition not to be moved. Which he repeats again (so full he was of this doctrine): The wise manhcre grants, that there may.be evil governors to punish their subjects; and yet these also are to be tolerated. * - • • * [k]

Ecclesiastes 8:10

And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done Tliis is also vanity.* And, among other things, I also observed such wicked men carried to their graves, who had been honoured as gods while they lived, because they were God’s ministers, and pat in the judgment-seat, in that veTy place where he himself is present; but were no sooner gone, but they, were forgotten, in that very city where they had enjoyed such high authority: so vain is the pomp wherein great men live, and wherein they are buried; which vanishes together with them, and, if they were not good in their place, is no more remembered. See Annot. [k] This verse I have taken wholly to belong to wicked rulers; because all the ancient translations do so/ as well as our English. Though most of the modern interpreters will have the first part of the verse to refer unto wicked governors,- and the latter part unto good; whose memory is abolished, when the other (so bad is mankind) are extolled and honoured: for which I “see no reason, but look upon it as contrary to the design of the wise man, in this place, and therefore I have rejected it. The place of the holy’) Maybe expounded divers ways; but it seems to me most natural to take it for a periphrase of the place of judgment, (mentioned iii. 16;) in which the judges sustained the person of God, who was in their assembly, and judged in the midst of them. (Psal. Ixxxi. 1.) Whence the judgment-seat was called the place of the Holy, i.e. of God, the Holy One of Israel: whom the Jews now constantly call by the name of the Holy, that most Blessed One. St. Jerome understands it of the temple (but then it must be translated, not the place of the holy, but the holy place; which is not agreeable to the Hebrew), and expounds the. words thus, The wicked buried, who were esteemed saints in t)ie earth; and while they were thought worthy princes in the church, and in the temple of God. I have sometimes thought that the words might, according to this sense of the holy place, be thus word for word rendered out of the Hebrew (if the grammarians will permit holy here not to be a substantive), I saw the wicked buried, and they (that is, such as attend their funeral) came, and even out of the holy place followed; that is, the very priests waited on the hearse to do them the greater honour. Or thus, Tlie funeral pomp reached from the very temple to the place of burial. - (7]

Ecclesiastes 8:11

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. But these observations move not vain men, who look no farther than their present prosperity. For though God hatti pronounced a dreadful doom against all wicked men, and especially those that abuse their power unto tyranny over others; yet, because execution is not presently done upon them, but they live in all earthly splendour, both they and others also, by their example, grow more audaciously presumptuous in their wickedness; and think of nothing but doing mischief, by rapine/and all manner of iniquity in the world. See Annot. [Z] From hence he takes occasion to shew what is the very root of men’s malicious and incurable wickedness. And the first thing to which he ascribes it is, their thriving a long time -in evil courses, which makes them hope this prosperity will continue to the end of their days. And if they can but live splendidly, they care not what becomes of them when they die. IS T ow though’ there be a pithgam, a decree, a definitive sentence (as the word signifies), passed against them; yet nothing being done upon it, so soon’as we expect, it both hardens the heart of those sinners, and mightily discourages better men; who hereupon grow angry, or flag in their duty: to both which Luther would have what follows referred/; But it properly belongs to the evil-doers, who, upon the suspense of the judgment passed upon them, sin on with great confidence; and have nothing else in their thoughts but malicious contrivances. Both which may be denoted by this phrase, Their heart is filled in them to do evil. [ni]

Ecclesiastes 8:12

Though a sinner do evil a hundred times, and Yetthis’is not to be understood,’ he here shews, without exception; but sometimes the Divine justice proceeds to quick execution. Which is a thing noted by the heathens themselves, that God cuts tyrants short; and suffers them not to ravage so long, as they hope to do. And thence they exhort them -to moderation; according to that of Stesichofus, quoted by Aristotle in his Rhetorics (as Melancthon here observes), " Do not injure any man, for the very grasshoppers will chirp it in the fields:” -That is, the poor, who are oppressed, send-out their complaints, and move God to punish such tyrants. • [«] Ver/14. Here he discovers the other root of men’s incurable wickedness; viz. the examples they sec of tho^e who live virtuously, and yet live miserably. Which proves a great scandal to those “who admire worldly.things too much: and makes them angry, at least to behold how all was given heretofore, for instance, to wicked priests, and. now godly ones have scarce bread to put into their mouths. They are the words of Luther, who observes, that soldiers s have better pay than many of Christ’s ministers; who are to lead his people, and conduct them unto heaven. [o] Ver.” 15. Notwithstanding which, the wise man advises him that would live as happily as the state of. things here will permit, notto grow sullen at this, (ver. 15.) much less to doubt of God’s good providence; nor to be disturbed, though we are not able to give a reason, why virtuous men suffer very much, when tlie wicked at the samcj time escape. Which I take to be the meaning of the two last verses; which I have referred to our. ignorance of this particular matter; as St. Jerome also doth, whose words are these: “He that seeks the causes and reasons, of, things, why this or that is done, and why the world is governed by various events; why one man is blind and lame, and another is born with eyes. and sound; one is poor, and another is rich;. this man is noble, that inglorious: he gets nothing by hisinquiry, but only this; to be tormented in his own questions, and to have his disputations instead of a rack, and yet not find what he sought.” That word in the Hebrew which we translate because though, is found only in this place; but from Josh. i. 7. (where it is found in composition) the doctors conclude it signifies, for that, or because of; and so the meaning here is, that a man shall not be able by all the labour and pains he can take, not though he be a wise man that is thus laborious, to discover the reasons of things, nnd give anaco go Microsoft ® [chap. IX. count of the difference which he observes in the Divine dispensations.

Ecclesiastes 8:13

But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because hefeareth not before God. So he will take a time to punish that impious tyrant, because he despises God and his providence, and fears not this Divine vengeance: nor are wo without examples of such men, who have hastened their own ruin; and, by their violence, shortened their reign; and vanished away suddenly, like a shadow.

Ecclesiastes 8:14

Tliere is a vanity which is done vpon the earth; that there be just men, unto whom it happeneth according to tlie work of the wicked: again, there be wicked men, to whom it happeneth according to the work of the righteous. I said, that this also is vanity.] Such examples, indeed, do not deter them from wickedness, because they see instances on the other side (which is an afflicting consideration), that virtuous men sometimes fall into such miseries, as the wicked rather deserve to suffer; and, on the contrary, those impious men enjoy all the prosperity which, one would think, belongs only to the righteous: this, I have acknowledged already, is the lamentable condition of things, and a great part of the trouble of this world; to which I haYo given the best satisfaction I could, iii. 17. v. 8. See Annot. [n]

Ecclesiastes 8:15

Tlien I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry; for that shall abide with him of his labour the days of his life, which God hath given him under the sun.] And must again commend that advice wherewith I concluded one of these discourses, (iii. 22.) that this ought neither to discourage a man in virtuous proceedings, nor make him careful and solicitous about events; but only move him, in the fear of God, (of which I just now spake, ver. 11.) to bo merry whilst ho may: for’there is nothing better, than soberly and freely to enjoy the present good things, which the bounty of God bestows upon us; with thankfulness to him, and charity to others: for when a man, by his pains and labour, hath gotten a great estatoj this is all that he can call his; God having only sent him what ho hath for his present use, while he tarries hero in this life; and then he must resign it unto others, and give an account how he hath usod it unto him. Soo Annot. [o]

Ecclesiastes 8:16

WJien I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes.). In this therefore rest satisfied, and do not trouble thyself with curious inquiries, why things are administered with such inequality, as is beforementionod: for I have travelled, as much as any body, in that disquisition, and, with great application of mind, have made a most diligent search into the causes and reasons of the whole management of affairs here in this world (my mind being.one of those, that are as eager and greedy of knowledge, as others are of riches; for which they toil all day, and take little rest in the night): See Annot. [o]

Ecclesiastes 8:17

Then I beheld all the works of God, that a man cannot find out the work that is done under the sun; because though a man labour to seek it out, yet he shall not find it; yea farther, though a wise man think to knoiv it, yet he shall not be able to find it.] But this was all the satisfaction at which I could arrive, That the providence of God, without all doubt, governs every thing in this world; but why he. suffers the wicked to prosper, and the virtuous to be oppressed by them; why he doth sometime speedily cut off a wicked tyrant, and sometime defer the execution so long, that he lives to do a world of mischief, and yet goes, perhaps, to his grave in peace; (ver. 10.) it is impossible to give a full account: for there is little or nothing that any man can know of the secrets of his counsels, or indeed of any other of his works; which are inscrutable by us, though a man take never so much pains to find them out; nay; though the wisest man in the world make it his constant business, he will be still forced to confess his ignorance; and the height of his knowledge will be to know, that God’s ways are past finding out. ANNOTATIONS. • [a]