A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verse 7
Eccleſ. 7. v. 10.
10. Say not thou, What is the cauſe that the former dayes were better then theſe? for thou doeſt not enquire wiſely concerning this.
SOlomon in this Chapter hath hitherto ſhewed the vanity of ſundry things of good account in the world, in compariſon of other things of leſſe eſteem: and hath therefore preferred, Firſt, A good name before a good oyntment. Secondly, The day of death before the birth day. Thirdly, To goe to the houſe of mourning, before going to the houſe of feaſting. Fourthly, To heare the rebuke of the wiſe before the ſong of fooles. In this verſe he goeth on with the like argument, not preferring elder times before the preſent, though generally men are apt ſo to doe. Parts two, 1. A prohibition of taking it for granted that elder times are better then theſe, and of the inquiry after the reaſon of it. Say not thou, what is it that the former times were better then theſe? 2. A reaſon of the prohibition taken from the want of wiſdome in ſuch an apprehenſion, and enquiry; for thou doeſt not enquire wiſely, or out of wiſedome concerning this.
Doctr. 1. The ordinary conceit that men have of the excellency of former times above theſe, and their ordinary inquiry into the reaſon thereof, is not out of wiſdome. Heathen Authors may be quoted, not for divine or Evangelical points, but natural or moral. Both Heathen and Chriſtians are wont to have ſuch a conceit, that former times were better. Horace his old man, is laudator temporis acti ſe puero. Againe ſaith he, Damnoſa quid non imminuit diesë Aetas parentum pejor Avis tulit nos nequiores, mox daturos progeniem vitioſiorem. Boetius de conſolatione Philoſophiae. Fortunae, nimium prior Aetas, &c.
Thus ordinarily men extol the cheapneſs of former times, their great hoſpitality, their kind neighbourhood, their honeſt dealing; their skilful workmanſhip, none ſuch now adayes; their liberal almes deeds, their devout piety, their deep wiſdome, their valiant acts; The reaſons which men are wont to give of it, are not wiſe: as, Firſt, Laſſa effaeta natura, The decay of the ſtrength and goodneſſe of nature, in the world and all the creatures. But this is no good reaſon; for nature decayed by the flood; yet the times have been better. Secondly, The goodneſſe of the old religion, Ier. 44, 17, 18. The Heathen thought the Empire flouriſhed more under the worſhip of Jupiter and other falſe gods, then under Chriſtian Religion. The devouter Papiſts thinke the ſame, that it was a better world under their Religion, then ours; but if the old Religion have been worſe, the following times may be worſe for their ſins, Jer. 41.21, 22, 23. Thirdly, The change of times which ſome thinke are alwayes for the worſe. So Emanuel Sa, But neither times nor ſtarres were made to rule us.
Reaſons of the want of wiſdome of ſuch a conceit and ſuch enquiry. Firſt, From the like eſtate of former times as of theſe; no new thing under the Sun, Eccleſ. 1.9.
Secondly, From the cauſe of the worſe appearance of preſent times from fonde miſtakings. As, Firſt, In youth want of Judgement to diſcerne and judge of good or evil. Thy Judgement then was green and raw; young mens ſpirits are green and cheerful, and ſo looking through a green glaſſe (as it were) thou ſaweſt all things green and pleaſant. Old men are ſplenetick and ſad, and ſee all things through darke and ſad fumes, and ſo accordingly thinke hardly of them. Beſides by better experience, old men now can diſcerne much evil, which before they could not obſerve. Secondly, Through ignorance of hiſtory, which ſpeaketh of as bad times as ours Or elſe through the choyce that Hiſtorians make to tell of notable matters, and neglect common occurrences: beſides its pleaſant to read in ſtories of great warres, and exploits; but to feele them would ſeem Tragical. Thirdly, Through following ſenſe in this conceit, evils preſent ſeem worſt, as in governments ſo in the whole life of man. Fourthly, Through diſcontentment with a mans own perſonal condition, and envy at others, and vaine glory in our ſelves; hence Neſtor, Oh mihi praeteritos referat ſi, &c. Vitio malignitatis humanae vetera ſemper in laude, praeſentia faſtidio eſſe. Tacitus. Fifthly, Through curioſity, whileſt men look more at others then themſelves, whereas if every man laboured to amend himſelfe, the times would ſoon amend.
Reaſo 23. From the true eſtate of this matter, which may be diſcerned and obſerved in theſe particulars. Firſt, When Princes and people are good in Gods ſight, the times are better, 2 Chron. 15.1, to 6. Prov. 29.2. when they are wicked, then worſe, Ibid. Jer. 22.15, to 18. Levit. 26, throughout, Deut. 28. Davids time better then Sauls, But Rehoboams afterwards worſe. Secondly, When Churches are well adminiſtred, and encouraged therein, the times are better, elſe worſe, Hoſ. 2.16, to 23, with verſe 8, 9. Thirdly, Sometimes the times are better for ſomething, and worſe for others, both formerly and after. Davids time better then Solomons for warre and noble victories. Solomons better for peace and plenty, and building and Merchandize. In the ſame times, one place may be growing better, when another groweth worſe: Epheſus may be decaying when Thyatyra encreaſeth, Rev. 2.4, 19 Some in every age are good, even now there be men antiquâ fide, priſcis moribus; And ſome in every age are nought.
Reaſon 4. From the principal cauſe of all paſſages in the world: which is not mans weakneſſe, or goodneſſe, but chiefly the wiſe and ſtrong and good providence of God: who preſenteth every age with a new ſtage of acts and actors, 1 Cor. 4.9. And if a Poet would not preſent his ſpectators but with choyce variety of matters, how much leſſe God?
Object. Nebuchadnezzars Image may ſeeme to imply a decay of each age, from gold to ſilver, to braſſe, at laſt to Iron, Dan. 2.31, 32, 33.
Anſw. Firſt, This Image concerned times 400 yeares after Solomons dayes. Secondly, After all thoſe Monarchies deſtroyed, the latter times will be beſt, Dan. 7.27, with chap. 2, 44. Thirdly, The Image doth not decipher the manners (to wit, vertues, or vices) of the times, but the ſeveral conditions of the Monarchies. That of Babel being more full of Majeſty, Dan. 4.36. and Peace, Jer. 29.7. That of Perſia inſeriour herein, Dan. 9.25. troublelous times. That of Macedonia making ſtrong and loud noiſe like braſſe. That of Rome cruſhing all the former like Iron.
Ʋſe 1. To teach us to obſerve the depravation of nature, in the blindneſſe of our minds: who are ſo far from diſcerning ſpiritual things, 1 Cor. 2.14. that we cannot rightly judge of moral or civil things, Rom. 1.21. Jude 10. Gen. 6.5.
Ʋſe 2. To reprove the fond admiration of elder times, though there be uſe of antiquity, and of the ſtudy of antiquity, yet not to approve all their ſayings and doings, as beſt.
Ʋſe 3. To ſtirre us up to a wiſe conſideration of our preſent times, and the amendment thereof. For this end, Firſt, Every one endeavour to amend one, and as many more as are under charge, Joſh. 24.13. Secondly, Conſider and ſee to the good adminiſtration of Churches. If Joſeph in the houſe of Jacob be ſold into Egypt, look for a publick famine. Thirdly, Let Magiſtrates and Courts walke in righteouſneſſe and peace. The whole Country fareth the better for it.