The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Chapter 3
CHAP. III.
ARGUMENT.
Upon the mention of God's over-ruling Providence, in the latter end of the foregoing Chapter, Solomon proceeds from thence to illuſtrate (in the firſt part of this Chapter) both thoſe things, of which he had diſcourſed before, viz. firſt, the imperfection of humane Wiſdom; which is confined to a certain time or ſeaſon, for all things that it would effect: which if we neglect, or let ſlip, all our contrivances ſignifie nothing. And ſecondly, That the utmoſt perfection at which our Wiſdom can arrive in this World, conſiſts in theſe things. Firſt, In being contented with this order wherein God hath placed all things, and not diſquieting our ſelves about that which it is not in our power to remedy, or alter; at leaſt, not for the preſent. Secondly, In obſerving and taking the fitteſt opportunity of doing every thing; as the moſt certain means to tranquility: there being nothing that makes our mind more unquiet, than ſtriving againſt the ſtream) as we ſpeak) and when the wind is againſt us, labouring to bring about our ends, and to obtain our deſires: and Thirdly, In taking the comfort of what we have at preſent; and making a ſeaſonable and legitimate uſe of it: And laſtly, In bearing the viciſſitudes that we find in all humane things, with an equal mind; becauſe they are neceſſary and unalterable.
Theſe were the things he had ſuggeſted in the Concluſion of the former Chapter; and the beginning of this may have relation to every one of them. And ſince he had ſpoken before alſo (v. 9, 10, of the ſecond Chater) concerning the moderating of pleaſures by Wiſdom and of the ſtudy of Wiſdom by ſeaſonable pleaſures; I do not know but he may have reſpect unto that alſo: and therefore I have begun with it, in the Paraphraſe.
Caſtalio goes ſtill further, and thinks the meaning of the firſt part of this Chapter may be, that it is in vain to expect our happineſs in this World: for this is no more the time, and the place for it, than Seedtime is the Harveſt. But we muſt ſtay till the next life for it: which is the proper time for complete happineſs: here we muſt be content with a great many tears. Which is a pious Meditation, but ſeems not to be the Scope of Solomon; and therefore I have not touched upon it.
In ſhort, He ſtill continues to enlarge himſelf upon the two firſt things, wherein men place their happineſs; Wiſdom and Pleaſure: and comes not to the third, till the middle of this Chapter; where I ſhall obſerve it.
1. TO every thing there is a ſeaſon, and a time to every purpoſe under the heaven:
1. HOW vain an attempt it is, to obtain the forenamed tranquillity by fixing our mind upon any one thing in this World; and how neceſſary it is, to let the ſtudy of Wiſdom, for inſtance, and the enjoyment of pleaſure, labour and reſt, take their turns; God himſelf hath ſhown us, by tying us to this order in the courſe of things: which▪ whether they be natural, or depend upon our will, have their certain, appointed ſeaſons and occaſions: upon which all our deſigns, counſels and endeavours have ſuch a dependance, that if we will not obſerve them, we ſhall not only loſe our labour, but miſerably vex and torment our ſelves to no purpoſe. See Annot. [a]
2. A time to be born, and a time to die: a time to plant, and a time to pluck up that which is planted:
2. As for natural things, we ſee in our ſelves, that there is a ſtated time for an Infants lying in the Womb, before it can be born; and the time afterward for its growth, and ſtay in the World; beyond which a man cannot go, but drops into his Grave: And ſo it is not only with other living Creatures as well as man, but with Herbs, and Roots, and Plants, which we cannot fet and ſow at all times; but muſt take the proper Seaſon, both for that, and for gathering the Crop, when it is come to maturity; or elſe our pains are ill beſtowed, and we find to our ſorrow that we have laboured in vain.
3. A time to kill, and a time to heal: a time to break down, and a time to build up.
3. And thus it is in the Diſeaſes of our Body; there is a time when they are ſo infectious, that they are incurable, or when it is ſo improper to adminiſter Phyſick, that it doth no good, but certainly kills; whereas at another time, thoſe very remedies prove effectual means, to reſtore our health unto us: And ſo it is in other Structures, as well as our own Bodies; there is a time when it is more proper to break down a Building, than it is to raiſe it; and when Houſes are built, there are ſeaſons for repairs, and ſometimes for pulling them down and erecting them anew, or elſe they will not ſtand. See Annot. [b]
4. A time to weep, and a time to laugh: a time to mourn, and a time to dance:
4. Other alterations, alſo there are in humane life, which ſometimes naturally move our tears; and at another time our laughter: any, there are times not only for tears, but for the bittereſt lamentations, which the Funerals of our deareſt Relations, or the publick Calamities require; and again, there is a time (at a Wedding ſuppoſe) which provokes us ſo naturally, not only to be merry, but, to leap and dance for joy, that it would be as abſurd then to bewail our ſelves, as it is to dance about the dead Bodies of our Friends.
5. A time to caſt away ſtones, and a time to gather ſtones together: a time to embrace, and a time to refrain from embracing.
5. And in the Plantations which we make, there is a time when it is fit to pick up Stones, and throw them out of our Vineyards, or Fields of Corn; and there is another time, when it will be as neceſſary to gather up the ſame Stones again, to make a Fence about thoſe Vineyards or Fields, or to repair the High-ways; And as it is in theſe natural things, ſo it is in thoſe that depend upon our own diſpoſal; there are Seaſons proper for Husband and Wife to enjoy the ends of Marriage; but there are other times, when they ought to refrain, and deny themſelves even theſe otherways innocent pleaſures.
6. A time to get, and a time to loſe: a time to keep, and a time to caſt away.
6. In like manner, in our traffick and commerce one with another, there is a time of gaining much; but there are other times, when a man muſt be content to loſe by his Commodities: ſometimes alſo it is fit for him to lay up, and keep what he hath gotten; but at another time, it will be as fit for him to ſpend or to give way to thoſe that need it.
7. A time to rent, and a time to ſew: a time to keep ſilence, and a time to ſpeak:
7. In direful diſaſters alſo, as when God is blaſphemed, it becomes us to rend our Garments; but after a certain time, it will be as becoming to ſew up the rent again: and, as on other occaſions, the proper times for holding ones peace, or for ſpeaking, are to be abſerved; ſo in great grief, it is to no purpoſe to adminiſter comfort, till the paſſion be a little over; and then diſcourſe will be as ſeaſonable as ſilence was before, II. Job 13. IV. 1, 2.
8. A time to love, and a time to hate: a time of war, and a time of peace.
8. To conclude, love it ſelf may turn into hatred; ſo that they who are now well-affected towards us, may prove our Enemies; or thoſe in whoſe Company we now delight, there may be reaſon hereafter to avoid: And the like turns there are in publick, as well as in private Affairs; there being juſt cauſes ſometimes for making War; and then, ſuch a change in the ſtate of things that, it is greater Wiſdom to conclude a Peace.
9. What profit hath he that worketh, in that wherein he laboureth?
9. And therefore, why do we fanſie any thing to be ſetled, fixed and conſtant, here in this World; unleſs it be theſe oppoſite Changes? Or to what purpoſe is all our labour and travail for any thing, out of the Seaſon proper for it? And what great matter is it that we then get; ſince we muſt expect another Seaſon to part with it? See Annot. [c].
10. I have ſeen the travail which God hath given to the ſons of men, to be exerciſed in it.
10. For that which I have obſerved from all this is, That God hath made it our buſineſs to mark the times and ſeaſons, that are fit for the doing all things, which hath great trouble and anxiety in it: and there is a further trouble, that after we have done what we deſired, we muſt ſubmit to that time and ſeaſon, which will undo all again.
11. He hath made every thing beautiful in his time: alſo he hath ſet the world in their heart, ſo that no man can find out the work that God maketh from the beginning to the end.
11. And, though we are not wont to be ſatisfied with this viciſſitude of things yet, God no doubt, hath diſpoſed them thus moſt wiſely; and there is ſuch a beautiful order appears in ſeveral contrarieties (as for example, of heat and cold, of day and night) that we may well conclude there is ſo in all manner of events, though never ſo oppoſite; which God alſo hath given us Wiſdom to diſcern, in part; having endued man with the underſtanding of the preſent ſtate of things, in the Age wherein he lives: yet as that is imperfect (it being beyond our skill to know when our induſtry will ſucceed, and when a change will come) ſo he is not able to find out what reſpect the preſent changes have to the times that are gone before, and to thoſe that are yet to come hereafter; and ſo cannot give an exact account of the Government of God, becauſe he ſees not the beginning, and the progreſs, and the concluſion of every thing that comes to paſs. See Annot. [d].
12. I know that there is no good in them, but for a man to rejoyce, and to do good in his life.
12. Wherefore long conſideration and experience aſſure me, that, leaving theſe fruitleſs enquiries and vexatious cares about the future, the only happineſs that is in our power, is to make the beſt we can of our preſent condition: rejoycing that things are ſo well with us, and being ſolicitous for nothing in this World, but to obtain a good hope in God, by living piouſly and vertuouſly, and doing good to others with what we have; and this, not remiſly and by fits, but ſeriouſly and conſtantly, as long as we live. See Annot. [e].
13. And alſo that every man ſhould eat and drink, and enjoy the good of all his labour, it is the gift of God.
13. And if a man have arrived at ſo much happineſs, as not to deny himſelf the uſe of what he hath at preſent, out of a vain fear of wanting in time to come; but can ſo freely and cheerfully enjoy the fruit of his honeſt labours, as to be well ſatisfied in the midſt of all the inconveniences of this life; let him not aſcribe it unto his own Wiſdom, but thankfully acknowledge the great Goodneſs of God herein: For it is a ſingular gift of his, to be able with a quiet and contented mind, to take the comfort of thoſe Bleſſings, which God's Bounty hath beſtowed on us, Chap. II. 24.
14. I know that whatſover God doeth, it ſhall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it, that men ſhould fear before him.
14. And, on the other ſide, it is not only very fooliſh and vain, but a great Plague, to be diſcontented that things go otherways than we deſire; for, certain it is, God hath ſettled them by ſuch an eternal and immutable Law, in that courſe and order before deſcribed, (v. 1, 2, 3, &c. in which nothing is ſuperfluous, nothing wanting) that it is not in the power of man, to make the leaſt alteration, one way or other: therefore we muſt alter our ſelves, and not murmur that we cannot change the courſe of things; which God hath thus immoveably fixed, not to make us miſerable, by fretting at it, but happy, by reverent ſubmiſſion to the Divine Government; and humble patience under thoſe troubles, which we cannot honeſtly avoid; and a due care not to offend the Divine Majeſty; whoſe Will ſhall be done one way or other if not by us, yet upon us. See Annot. [f]
15. That which hath been, is now; and that which is to be hath already been, and God requireth that which is paſt.
15. This alone is ſufficient to ſilence all our unprofitable, as well as undutiful, complaints, about that which hath always been, and ever will be. For we, in this preſent Age, are ſubject to no other Laws, than thoſe by which God hath governed the World from the beginning; nor will the next produce any other method, than that wherein He hath already proceeded: but, though that which ſucceeds thruſt out what went before, it brings the very ſame things about again; as conſtantly as Spring and Fall, Summer and Winter, return in their Seaſons.
16. ¶ And moreover, I ſaw under the ſun the place of judgment, that wickedneſs was there: and the place of righteouſneſs, that iniquity was there.
16. But, beyond all this, it is lamentable to conſider, how that which God hath provided as a remedy for a great many evils which we bring one upon another in this World, is quite perverted; and turned to be it ſelf the greateſt evil of all other. The Power and Authority, I mean, which is committed unto men of great Place, Wiſdom, and Dignity: who lean ſo much to their own affections, that I my ſelf have obſerved nothing but corruption, in the higheſt, as well as loweſt Courts of Judicature: for, whether mens lives or their eſtates were concerned, ſuch unjuſt Sentences were pronounced (to the condemning the innocent, and acquitting the guilty, &c.) that I could not but conclude, There is nothing more dangerous, than for a man who hath not that fear of God before his eyes (which I now mentioned, v. 14.) to be advanced unto honour, and intruſted with power. So vain are they that place their felicity in theſe. See Annot. [g].
17. I ſaid in mine heart, God ſhall judge the righteous and the wicked: for there is a time there for every purpoſe, and for every work.
17. For, ſo rooted is this impiety in the hearts of men, and ſuch Arts there are to defeat the beſt endeavours to redreſs it, I could bring my thoughts about this matter, to no other iſſue but this (in which we muſt all be ſatisfied) that there is a ſupreme Judge of all, who will in due time make that difference between men and things, which we cannot do now; abſolving and rewarding the righteous, and condemning and puniſhing the wicked: for as there is a time, I obſerved before, for all other things, ſo there is for this; they that govern the World have their time now, for contriving and acting what miſchief they pleaſe; but He will take a time hereafter, of calling them to an account, for the injuſtice they deſigned, as well as did in the Courts of Judgment. See Annot. [h].
18. I ſaid in my heart concerning the eſtate of the ſons of men, that God might manifeſt them, and that they might ſee that they themſelves are beaſts.
18. But in the mean time, I could not but think the condition of Mankind, eſpecially of the poorer ſort of them, to be very deplorable; which made me fetch a deep ſigh and wiſh to God, that He would be pleaſed to lay theſe Great men open, and manifeſt to themſelves and make them ſenſible, that they have no reaſon to look down with ſo much contempt upon others; much leſs treat them like Beaſts, deſtined to the ſlaughter: for, were they ſtript of their external Pomp and Power, they are ſo far from excelling other men; that, in many regards, they do not excel the very Beaſts. See Annot. [i].
19. For that which befalleth the ſons of men befalleth beaſts, even one thing befalleth them: as the one dieth, ſo dieth the other, yea, they have all one breath, ſo that a man hath no pre-eminence above a beaſt: for all is vanity.
19. For, as the Beaſts are ſubject to many accidents which they think not of, ſo are all Mankind; who can no more foreſee ſeveral things that happen to them, than the Beaſts themſelves; or, if they herein differ from them, that they can better defend themſelves from ſome things that befal them; yet, there is one thing, which makes them all equal; and that is, Death: For both Men and Beaſts, not only grow old, but die alike; and while they live, one ſucks in no other Air, than the other doth; which when they can no longer breathe, a man remains as much an unprofitable lump and putrid Carkaſe, as a Beaſt: and therefore herein can pretend to no preheminence, above other inferiour Creatures; but they are both equally vain and periſhing.
20. All go unto one place, all are of the duſt, and all turn to duſt again.
20. And being dead, their Bodies are reſolved into the ſame Principles, out of which they ſprang; ſo that herein they are both alike again: for Man, as proud as he is, derives his Body from no higher Original, than the Duſt; the very ſame Duſt of which the Beaſts are made; into which they both, Men and Beaſt, muſt return again at the laſt.
21. Who knoweth the ſpirit of man that goeth upward, and the ſpirit of the beaſt that goeth downward to the earth?
21. As for the Spirit, which makes all the difference between the Beaſts and us, that is inviſible; and where ſhall we find a man, eſpecially among thoſe Great Perſons (ſpoken of before) who ſeriouſly conſiders it? and believes that the ſouls of all mankind, go to God that gave them (XII. 7.) to be judged by Him (v. 17. of this Chapter,) whereas the Souls of Beaſts periſh with them? No; herein they differ not at all from Beaſts, that having buried their minds in brutiſh pleaſures, they have no more ſenſe of a future life than they; but imagine that their ſouls die together with their bodies.
So ſenſeleſly ſtupied are they, that trample upon the reſt of Mankind; and yet have ſuch ignoble thoughts of themſelves, that they imagine their very ſouls are no longerliv'd than a Beaſt. See Annot. [k].
22. Wherefore I percieve that there is nothing better than that a man ſhould rejoyce in his own works; for that is his portion: for who ſhall bring him to ſee what ſhall be after him?
22. And therefore (conſidering that our Bodies have no privilege above the Beaſts, and that Mankind are ſo liable to be abuſed by thoſe who ſhould protect them, v. 16, 19, 20.) I was confirmed in my former Opinion (II. 24.) that it is beſt for a man, herein alſo to imitate the Beaſts; by enjoying freely the good things God hath bleſſed him withal, and taking all the comfort he can find in them at preſent, without ſolicitous care about the future: For this is all he can be ſure of; it being in no mans power to ſecure him, he ſhall enjoy that hereafter, which he makes no uſe of now; much leſs, when he is dead, can he be brought back again, to take any pleaſure in the fruit of all his labours, or ſee what becomes of them.