Tag Archives: Pemble

Books Page

15 Tuesday Jan 2013

Posted by in Puritan, Thomas Wolfall

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There are three entire books upon the books page.

https://memoirandremains.wordpress.com/books/

First is The Doctrine and Practice of Mortification by Thomas Wolfall. The book appears to be a basis for John Owen’s later and more famous book by the same title. The book has remained unpublished since 1641.

Second is William Pemble’s Commentary on Ecclesiastes,  SOLOMON’S RECANTATION AND REPENTANCE: or, The Book of Ecclesiastes Briefly and Fully Explained. The book has remained unpublished since the 17th century.

Third is a booklet by Jeremiah Burroughs called The Seaman’s Direction in Time of Storm.

I have formatted and modernized the books in varying degrees (as noted) together with notes. The books are free to use. However, they may not be sold under any circumstances.

The Oppression in Ecclesiastes 4:1-3

30 Sunday Sep 2012

Posted by in Apologetics, Biblical Counseling, Discipleship, Ecclesiastes, Job

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Ecclesiastes 4:1–3 (ESV)

1 Again I saw all the oppressions that are done under the sun. And behold, the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them. 2 And I thought the dead who are already dead more fortunate than the living who are still alive. 3 But better than both is he who has not yet been and has not seen the evil deeds that are done under the sun.

Ecclesiastes 4:1–3 (BHS/WHM 4.2)

1וְשַׁ֣בְתִּֽי אֲנִ֗י וָאֶרְאֶה֙ אֶת־כָּל־הָ֣עֲשֻׁקִ֔ים אֲשֶׁ֥ר נַעֲשִׂ֖ים תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֣ה׀ דִּמְעַ֣ת הָעֲשֻׁקִ֗ים וְאֵ֤ין לָהֶם֙ מְנַחֵ֔ם וּמִיַּ֤ד עֹֽשְׁקֵיהֶם֙ כֹּ֔חַ וְאֵ֥ין לָהֶ֖ם מְנַחֵֽם׃2וְשַׁבֵּ֧חַ אֲנִ֛י אֶת־הַמֵּתִ֖ים שֶׁכְּבָ֣ר מֵ֑תוּ מִן־הַ֣חַיִּ֔ים אֲשֶׁ֛ר הֵ֥מָּה חַיִּ֖ים עֲדֶֽנָה׃3וְטוֹב֙ מִשְּׁנֵיהֶ֔ם אֵ֥ת אֲשֶׁר־עֲדֶ֖ן לֹ֣א הָיָ֑ה אֲשֶׁ֤ר לֹֽא־רָאָה֙ אֶת־הַמַּעֲשֶׂ֣ה הָרָ֔ע אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֥חַת הַשָּֽׁמֶשׁ׃

The commentators take a couple of positions with this passage. The predominate one is Qoheleth as sad observer, almost as if he slowed his limousine down, cracked the window and cried at the poor on the corner as he drove past. As Barton writes on Ecclesiastes 4:1, “The deep emotion which the tears of the oppressed exicted in Qoheleth is evidence of his profound sympathies with the lower classes.”

For those who reconcile this passage with the entire Bible, a rather different picture arises (Barrick, Winter, and Hengstenberg).

Interestingly, little is done concerning the overall structure of the book and its final statement that God will bring all things into judgment.  As review of all the passages concerning in the OT concerning oppression (the verb and noun used in this passage), this is a matter which God rejects and for which God will judge. Thus, the position of Ecclesiastes on oppression is consonant with the entirety of the witness: (1) it is wicked and causes much human misery; (2) it causes sorrow to see it in others (and thus can become a basis for our response); and (3) it is a matter which God will judge.

Gordis, Ecclesiastes (pp. 158-159):

The spectacle of wickedness in the seats of justice and the fruitless tears of the oppressed fill Kohelth’s heart with despair. Nor can he find consolation in the shadowy doctrine of retribution in another world, which he dismisses with a shrug of the shoulders. Only the pursuit of personal happiness is a sensible goal of men.

Seow, Ecclesiastes (p. 187):

The point is that the living still have to witness the injustices of life, whereas the dead have already done that and no longer have to do so. This point is underscored in the tob-saying in v 3, into existence at all and not to have seen the injustices of the world. But that is, in fact, not an option for the humans, inasmuch as they already are living  and having lived they have already been witnessing life’s inevitable tragedies[1]. The alternative of not having lived is not an option that people can choose. The tob-saying thus points to the irony of human existence: what is really “better” in this regard is not within the grasp of mortals. People by their very existence, have already been assigned their lot. Life is just so to Qohelet. For him, to be is to see these tragic things that happen in life. What is better, then, is not to somehow be shielded from life’s painful realities, but, as he intimates in 3:22, to enjoy oneself whenever it is possible to do so.

Longman, Ecclesiastes:

Qoheleth’s observation on oppression leads to his, by this time not surprising, conclusion tha though we may lament the existence of oppression, we cannot do anything about (132).

Qoheleth neither acts to alleviate their suffering nor asks others to do so. Michael Fox points out that this is true of all the pasagtes in which he treats oppression (3:16, 8:9, 10): “He is just sorry that we must see these things” (134)

Garrett, Proverbs, Ecclesiastes, Song of Songs, 306:

The Teacher grieves for the oppressed, but he offers no hope for a solution to oppression. To the contrary, he confesses that a person is better off dead or, better still, never having been born than to be alive and see this heartbreaking reality. The candor of his words should not be taken as the musings of a cynic or a suicide. He is describing, albeit in hyperbole, the pain this situation gives him (cf. Job 3; Jer 20:14–18).

Roland Murphy, Ecclesiastes (37-38):

4:1 The subject of Qoheleth’s observation is human oppression (the root עשׁק, “oppress,” occurs three times). He simply registers the fact without condemnation. This is not to deny that he feels deeply about it; the repetition concerning the absence of consolation suggests the contrary. The point of view is broader than 3:16, which focused on the administration of justice. The repetition (“no one to give comfort”) is deliberate and not to be deleted; it foreshadows the description of the plight of the solitary person in vv 7–12.

2–3 Qoheleth does not simply conclude “better off dead than alive.” But death is preferable to oppression; it frees one from trouble:

  O death, how welcome is your sentence

  to one who is needy and failing in strength,

  worn down by age and anxious about everything;

  to one who is contrary, and has lost all patience! (Sir 41:2, NRSV)

His judgment is at odds with the typical wisdom emphasis on life, but it is in agreement with one who “loathes life” (2:17). Paradoxically, this judgment is rooted in a high appreciation of life. Because life is not what it should be—in the face of human oppression, he can praise the dead and the unborn. In this case “praise” has an ironic edge, since death is not normally preferable. Similar irony is apparent in 9:4–5 (see the see Comment and cf. also 11:7–8), where he pursues a different tack: it seems better to be alive. From one point of view it is better not to experience the evil turns of life (4:3); on the other hand, it is better to know something (9:5) even if this is (ironically) only that one must die! The thought of 4:2–3 is close in spirit to Job 3 and Jer 20:14–18.

Barrick, Ecclesiastes, 74-75:

Although Solomon does not seem to have suffered from oppression himself, he must have been aware of his father’s history under Saul. The declares that he observes the “tears of the oppressed,” revealing his sympathy for them.  He also noted that oppressed persons feel helpless and hopeless, because they have ‘no one to comfort them’ (stated twice for emphasis). He realized his descendents will face oppression following the division of the kingdom (1 Kings 11).[2]

Similar declarations occur in Job (16:2, 12:34, 30:28) and five times in Lamentations 1 (vv. 2, 9, 16, 17, 21) as well as Psalm 69:20, Isaiah 54;11, and Zechariah 10:2 …..The repetition sets up the later discussion of loneliness and companionship (vv. 7-12).  Reads fo the New Testament cannot help but be reminded that God’s people receive comfort from all three persons of the Godhead (Acts 9:31; 2 Cor. 1:3-7). God champions the oppressed (Pss. 9:9, 10:17-18, 103:6, 146:7).

Winter, Opening Up Ecclesiastes (60-61):

These seem to be the words of a helpless bystander observing the exploitation of the weak by the powerful. Yet Solomon is a man who is in a position to do something about oppression and exploitation within his own kingdom but, as he turns to other gods, he abandons the sacred trust that God has given him as king of Israel (1 Kings 11). Yet God has declared his desire for justice for the exploited: ‘ “For the oppression of the poor, for the sighing of the needy, now I will arise”, says the LORD; “I will set him in the safety for which he yearns”, (cf. Ps. 12:5). Wherever there is power there is the temptation for its misuse. This can operate on a national scale, as in the case of rulers (Prov. 28:16); at a local level (Eccles. 5:8; Jer. 7:6)); and even in the church (1 Peter 5:1–3)!

Some of us have visited and worked in countries ruled by oppressive regimes and have encountered the chain of exploitation and oppression as it has filtered down through the army, police and petty bureaucrats, and on to the streets of the cities, towns and villages. For many, in the Third World, this seems to be their only way to survival. In such circumstances the Christian citizen is faced with a dilemma. Not only is he exploited, and in many cases oppressed because of his faith, he will often find himself in a position where he, too, is tempted to become part of the system.

For those of us living in a democracy, exploitation becomes more subtle and personal—but just as hurtful. Children encounter bullying at school and some are even driven to suicide! Such behaviour does not end with our childhood; it simply becomes subtler as it enters the workplace and even the home. Inevitably we see another kind of chain in operation—the bullied can look for someone weaker to bully—the abused becomes the abuser. Satan, the arch-exploiter, takes man’s fallen human nature and distorts the image of a God of justice in whose likeness we are created. The poignant cry of the Preacher is repeated, ‘they have no comforter’—and it comes from the heart of a man who is aware of his own exploitative nature.

Hengstenberg, Ecclesiates (1869; page 126):

Such a feeling of human misery is not only natural, but is intended by God who brings us into circumstances which call it forth. By thoroughly disgusting us with the world, and by making us realize its absolute vanity, God means to draw us to himself. Only in this way can Jahveh, the true and absolute Being, become to us what he really is. Through much tribulation must our hold on early things be loosened and ourselves enter into the kingdom of God.

Finally, William Pemble’s commentary provides a very picturesque comment on this passage. Pemble does see the book as quite orthodox, although he does not develop that point here (Pemble’s entire commentary not republished since the 17th century is available in full on this site. Check the category for “Pemble”):

            Take a review of the nature of oppression, with some more particulars hereon depending.  Here then we have to be considered an aggravation of the miserable vexation of poor oppressed people under cruel and tyranical governors, verse 1.

            This point is amplified by the greatness of the oppression: They were oppressed not only to grief and complaining, but also to tears28.  The fact of oppression is further demonstrated in the helpless estate of regard of: (a) Others who were incompassionate.  (b) Their oppressors, which had power and might on their side to crush them and keep them under, but no pity to relieve and support they, or, yet no comforter; though helpless and weak, most inhumane, seeing we naturally pity a lark in a kite’s claw, or a silly lamb in a lion’s mouth.

28  Is. 59:16; Jer. 26:27.

[1] Barton on Ecclesiastes 4:2-3, “The oppressions which men suffer make Qoheleth feel that the only happy men are those who are dead. This was, however, not his settled opinion (9:9). It was rather a transient mood, though intense in feeling while it lasted. The thought of Qoh. here surges onward to the assertion that better even than the dead are those who have never been born. For similar sentiments, see Ch. 6:3-5, Job 3:13-16, Jer. 20:18 ….

[2] Dr. John Street has stated in lecture that one purpose of Ecclesiastes is to prepare Israel for the demise of the kingdom following Solomon.

William Pemble, Ecclesiastes 12:13-14

22 Thursday Mar 2012

Posted by in Ecclesiastes

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CONCLUSION PART 2: ECCLESIASTES 12:13-14

 

            Here we have the final word on happiness: Obey God and keeps his commands. Or, as the Shorter Catechism says, “Glorify God and enjoy him forever.”  

 

TEXT:

 

13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

 

COMMENTARY: 

           

            So much of the first conclusion, the second follows:

            Touching the right means of true happiness in this world, treated of in the latter part of this book, the sum whereof and of this whole book is, that man’s perfect happiness so much sought after, stands only in the fear of God, and obedience of his commandments  Let us hear is the conclusion of the whole matter, touching this inquiry after true happiness, fear God, that is the first part and the root, and keep his commandments, this si the second part of blessedness and a fruit of the former, and in these two stands man’s whole duty, man’s whole happiness, For this is the whole duty of man, verse 14. 

            Which that we may do, Solomon adds a strong motive, from the judgment and sentence that God will pass upon all the action sof men, whether for the

 

                                                Open

                        Manner

                                                Secret

                                                           

 

                                                Good, or

                        Matter

                                                Evil

 

 

All must come under his strict examination and severe censure, For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil, verse 15.

William Pemble, Ecclesiastes 12:8-12

21 Wednesday Mar 2012

Posted by in Ecclesiastes

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CONCLUSION PART 1: 

ECCLESIASTES 12:8-12

           

            Here at the end of the book, Solomon gives us the reasons why we should hear him.  First, his book is superlative: It was a book written by a man uniquely fit to know of what he wrote; and who wrote with special wisdom from God.  Second, other writings are not to be rightly compared with such a book.  The opinions of men are ultimately too many and tiresome; that is never the way with Scripture.

 

TEXT:

 

8 Vanity of vanities, saith the preacher; all is vanity. 9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. 10 The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. 11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. 12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

 

 

COMMENTARY:

           

            Hitherto from the 7th chapter, Solomon hath particularly declared the means of true happiness, so far as in this life men may attain unto it.  He comes now in the conclusion of this whole book summarily to deliver up his sentence and judgment touching all that hat been said: Which he doth artifically in two opposite conclusions answers the two parts of his former discoruse.

                       

            First Argument: The Value of Solomon’s Teaching

 

            Touching the false means of happiness, of which Solomon repeating by way of conclusion, what was the proposition to be proved in the first verse of this book pronounceth definitively that they are all vanity, Vanity of vanity, saith the Preacher, all is vanity, verse 8.  Against which sentence lest men should yet take exceptions and not rest satisfied with the former proofs and demonstrations borught to confirm it, but either cavail at Solomon’s wisdom and fidelity, or seek to make better trail of things by their own experience and practice, or think to have better information from other men’s teachings and writings, than this book can afford: Solomon to prevent this, inserts a serious exhortation & admonition that setting aside all fruitless speculation and vain studies, we would take heed to the doctrine here delivered unto us and by it learn our duty.  This admonition is set down by a hyperbation in verse 12, Moreover, or Rather by these, my son be admonished.  The confirmation and reasons to enforce it are epxressed both before and after the admonition: they are of two sorts:

 

                        Why Solomon’s Word Should be Heeded

 

            From the excellency and authority of the doctrine contained in this sacred book, which is commended to us by four arguments:

 

 

                                    Argument One: The Writer

 

            From the quality of the instrument and penman: Solomon, not the amorous, idolatrous, voluptous; but the penitent Preacher.  He is set forth by two properties: First, wisdom extraordinary above all men in the world, Because the Preacher was wise, he must needs be a fool that will not harken to him.

            Second, faithfulness and industry in the exercise & employment of this talent of wisdom, which he hid not in a napkin, but used to the instruction of his people.  He still taught the people knowledge, he taught them always, which painfulness ]painstakingness, thoroughness[ is amplified:

            By its parts ]the nature of the author’s work[: Observation and attentive markings all such things as might add to his wisdom, He gave good heed, or harkened afer all such experiments of wisdom which might be got from others.  Inventions in the study and search of things in his own wisdom, And sought out. By its fruit and former effect, He set in order many proverbs, composed many excellent sentences for instruction and piety and good manners, vid., 1 Kings 4, verse 9.

 

                                    Argument Two: The Doctrine

 

            From the quality and nature of the doctrine itself, delivered here and in other books which hath two praises: First, of pleasantness and delighfulsomeness: and therefore if we would read books for delight, lets read this and other of Solomon’s works, The Preacher sought to find out acceptable words, verba delections & benevolentia, such as might content and delight the reader.

            Of profitableness: Though Solomon’s writing was a pleasant and delightful writing, yet it was not either idle nor fabulous fancies, or sinful flatteries to please man’s corruptions.  But sound and wholesome doctrines such as 2 Tim. 3:16.  Here described by two epithets:

 

                                                1.         That which was written was upright, written in sincerity, without favoring of man’s corruptions and vices, and written to make men upright and straight in soundness of religion without hypocriscy.

 

                                                2.         The words of truth, most trrue and free from all error, lies, & deceiving.  Singular arguments to make us give heed to the sacred writings.  Verse 10.

 

 

                                    Argument Three: Use of the Doctrine

 

            From the end and use of holy doctrine, viz, edification in godliness and good manners, which also further unfolds the profitableness of the word of God this use stands in two things, here expressed under similitudes:

            First, stirring us up to goodness, by comparing of it to a goad or rod, wherewith heavy and dull cattle are roused up and quickened to their labor, The words of the wise, i.e., Prophets, as himself was, and such other teachers of the people of God, are like goads, to prick us up and by sharp reproofs and admonitions to awak our drowsy, drossie and sluggish nature to attention & holy practice. 

            Second, confirming and establishing us in goodness that we be not wavering minded, and unconstant hearted to fall alway: In which respect it is compared to nails that fasten things together, or stakes wherewith shepherds short up the hurdles to their folds to keep their sheep in.  And as nails, such are the strong promsies and threatenings of the word, fastened, driven home to the head, or deep in the ground, ie., throughly applied to the hearts of the people, by the master of the assemblies, i.e., by ministers who are rules and teachers of the congregations of God’s people, verse 11.

            Others expound this last clause otherwise, making a several argument of commentation of the word, that the Scriptures are words choicely and excellently collected together, as no writing can be compared to them, alluding to the custome of epitomising  and collecting the sermosn of the prophets and the histories fo the Bible into one volume by men inspired by the Holy Ghost.

 

                                    Argument Four: Divine Source

 

            From the author of this and other Holy Writ, which however it be delivered by inferior shepherds and ministers of the Church, it is not their word, but is given and inspired in them by that great and One Pastor, Jesus Christ, who by his Spirit spake in the prophets and holy men.  And therefore, this book is to be heeded, not as Solomon’s but as God’s word,  verse 11.      

 

 

            Second Argument: Other Books are Vain 

           

            The second kind of argument is from the fruitlessness and vanity of other books and studies which men make & betake themselves to wanting supernatural directions.  The vanity is double:

            In making of books, proved from the multitude of them: It must needs be that men’s writings should give no full satisfaction, seeing no man thinks another has written so well, but that he may be amended, confuted, something distracted, and one or other corrected.  Whence, every day new books and new discourses of one and the same subject: And thus whilst all will be still writing, it argues that all their writings are imperfect and full of vanity: for he that comes last and sees and reads all will yet make a new book more.  Therefore, it is good to study the Scriptures, which are perfect and complete declarations of matters that are fully to satisfy our inquiries.  In making many books there is no end  true of all times, especially in these days which hath infinite numbers of books and few to any purpose.

            In reading and studying of these books here censured to be wearisome, because a fruitless labor.  It dulls the spirits, wearies the body, spends the time, but brings no satisfactory knowledge.  Much reading is a weariness to the flesh.  Wherefore seeing we have the Scriptures in not so many nor so large volumes as the reading need weary us out, yet so perfect and entire as they are able to make us wise to salvation, let us bestow thereon principally our pains and study, verse 12.

William Pemble, Ecclesiastes 11:7-12:7

20 Tuesday Mar 2012

Posted by in Ecclesiastes

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ASPECT 6, PART 4: A WISE RELATIONSHIP WITH GOD: ECCLESIASTES 11:7-12:7

 

            In this last section of argument before the conclusion, Solomon turns our minds to wisdom toward God.  This entails meditation upon our death.  Now, there are some, such as the wealthy or the young who especially will not tolerate thoughts of death.  For these people, Solomon has particular direction and admonition. Having directed us to consider death, Solomon then provides a beautiful meditation upon death, likening the human body to a decaying house.

            The remembrance of our ultimate end will cause us to rightly value our days, cause us to act wisely before God, and thus contribute to our true happiness.

 

TEXT:

 

7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: 8 But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. 9 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. 10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

 

 

12.  1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: 3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; 5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

 

COMMENTARY:

 

            Now follows in the fourth place the part and fruit of wisdom, which directeth us in our carriage.

 

            Wisdom Toward God: Meditations on Death

                                               

            Towards God, as the upshot and compliment of all the rest.  And this stands in the care of religion, and of the worship of God.  One principle part and means whereof is the meditation and preparation for death and judgment, an excellent means to begt and a singular trial to discover a man’s care of piety.  This therefore Solomon presseth on all, but especially on two sorts of men, to whom the practice of this point is most difficult: These are:

 

                        The Wealthy Who Love This Life do not Think of Death

 

            Men that are far in love with the pleasures and profits of this life, to whom the remembrance of death is bitter and unwelcome.  Touching this king of men, we have here expressed:

            Their affection and too high esteem of the world, set down as in their own words, Truly the light is sweet, a life is sweet, especially with light, i.e., pleasure and contentment, and a pleasant thing it is for the eyes to behold the sun, to live in the sunshine of prosperity, abundance, honor and delight.  Who would change for uncertainties in another world?  It cannot be good that deprives us of such cntents,verse 7.

            The remedy to abate this their love, and turn it another way: Which is taken from a three-fold consideration:

 

                                                1.         The certainty of death.

 

                                                2.         The long abode in the grave, above the length of life. 

 

                        Both these are set down in opposition to the worldlings conceit, But if a man live man years and rejoice in them all, be it so that long life and perpetual pleasures and joys meet together in one man: What is he the better, can he enjoy them always?  No.  Yet let him remember the days of darkness, of death and the grave, let him for all that bethink himself that he must die at last.  And when he is dead, what will become of the comforts of his life, how quickly will the short span of his life be forgotten and swallowed up in the long and many days of his abode in the darkness of the grave for they shall be many.

 

                                                3.         The uncertain continuance of life and deligths none knows how long he shall live, or live merrily.  All that cometh is vanity, we know what is present, of future times we are uncertain, verse 8.

           

                        The Young Who Love This Life and do not of Death         

 

            Young men, who presuming upon their age, put far off ]from[ them the fear of death, and also care of religion and godliness.  Here also we have to note:

            The usual practice of young men, which Solomon expresseth by an ironical concession, by way of mockage and bitter scorn, premitting them to do what willingly and commonly they practice, which course he take because youth is wilfull, selfconceited and impatient of reproof, wherefore he seems to yield them what they would have, that he may the more sting them afterward.  The sum of their practice is an incessant pursuit of thier pleasures, to give satisfaction to their lust and desires without control, Rejoice O young man in thy youth, because thou art young and do it thoroughly too, let thy heart cheer thee in the days of thy youth, walk in the way of thine heart, and in the sight of thine eyes, i.e., live after thy lusts, and do what thou wilt, a thing which young men love as their lives, verse 9.

           

                        How to Get the Young Man’s Attention

 

            The remedy and means to divert young men from such sinful counsels, which are two:

            First:  Meditation on God’s judgment, whereunto young men must certainly come to give an account and receive censure for their doings as well as any other.  But know that for all these things for all the sins of thy youth, God will bring thee though thou be unwilling to come, God will bring thee perforce, to judgment to be examined, condemned and punished, verse 9.

            Second:  Reformation of life following thereupon: This is two-fold:

 

                        1.         Forbearance of evils, Therefore, remove sorrow from thine heart.  So I do, may the young man say, giving myself to all jollity and carnal pleasure.  Nay this is not mirth but sorrow and indigination, stirring up God’s wrath, which will bring heaviness in the end unto thy heart78.  So contrary is the judgment of the Spirit touching sinful pleasure, unto the opinion of the flesh.  But yet lest he should not be understood, the Holy Ghost expounds himself in plainer terms, and put away evil from thy flesh, avoid sin, fly from fleshly lusts and vain pleasure.  Fly sin and escape sorrow, a merry heart and a holy heart go together.  This exhortation is confirmed by a reason, from the vanishing and fleeting condition of youth and youthful pleasueres, which crosseth the conceit of young men that imagine their hot blood, lusty bodies, beauty, activeness, will last always, and their pleasures never be at an end.  For childhood and youth are vanity, are soon spent and therefore better well than ill-spent: pleasure will soon be past and then sorrow and sting of conscience tarry behind.  This morning of man’s age quickly come to noon, and then to night, & c. verse 20.

 

                        2.         Doing of good in the care of piety and all religious services of God even in youth79, Remember thy Creator, words of knowledge in Scripture imply affection and practice: Remember, i.e, know and fear, love, serve and obey thy God: For why?  He is the Creator, and therefore thou owest him all worship and obedience at all times, in youth as well as age, In the days of thy youth while thou art young, strong, lusty, and best able in all faculties of soul and body to perform best service.  This exhortation of young men to the study and exercise of godliness, and that betimes is urged upon them by presenting their view and double discommodity, which by delay creeps upon them.

 

 

                        You Will Grow Old

 

            Of old age, the convenience and miseries whereof are here lively described by Solomon, intimating the contary commodity of young years, that men might be the better persuaded to look to religion betimes.  This description is

           

                        General Description of Old Age

 

            General, the days of old age are evil, and such as take away all our delights and comfort in livign, while the evil days come not, nor the years, verse 1.  Wherein the evil and unpleasantness of this age stands, is shewed allegorically in the next verse, While the sun, or the light, or the moon, or the stars be not darkened, i.e., all the comforts and contements which younger years enjoy be turned into discomforts and afflictions, pains, diseases, and aches of the body, poverty and trouble in estate, weakeness and infirmities of the mind, & c., which are here ment by the darkning of the sun, & c.  greater and lesser all fail.  Nor the clouds return after the rain this is a further burden to old age, especially if it come after lewd and ill spent youth, that there is no ease and relief to its miseries, but a continual succession and multiplication of them.  Like the other in Winter, when a shower or two do not clear the air, but though it rain much, yet the sky is still overcast with more clouds.  So in old age, the end of one disease is the beginning of another, and one grief follows at anothers believes, & c. verse 2.

 

                        Particular Description of Old Age

 

            Particular, reckoning up the infirmities incident to the bodies and minds of old men, which disables them for such exercises of piety as young men put themselves unto: These weaknesses are numbered up severally:

            In the day when the keepers of thouse shall tremble, i.e., the arms & hands which are the bodies defence, shall be weak & tremble with the palsy, . And the strong men, the thighs and legs, shall bow themselves, bend and buckle in the knees, scare able for feebleness to bear up the body.  And the grinders shall cease, the teeth, because they are few wormeaten, hollow, fallen out, and worn away with age.  And those that look out at the windows be darkened, the eyes grow dim and blind, verse 3.

            And the doors shall be shut in the streets, he shall keep home, avoiding the company and society of men, at feastings and merry meetings when the sound of the grinders is low, when neither his teeth nor his stomach and appetite serve him for much eating.  And he shall rise at the voice of the bird, his sleep shall depart from him, so that the crowing of cock, or other little noise shall awake him and all the daughters of music shall be brought low he shall have neither voice to sing himself, nor ears to hear others, verse 4. 

            Also when they shall be afraid of that which is high, he shall be very fearful to walk upon high places where there may be any danger of falling, where young men are venturous and bold, or of any thing that bunches up in the way, a stone or clod or the like.  And fears shall be in the way as they walk they are very timerous , because unable to avoid danger, they fear lest they fall, be thrust down or crushed by careless people, riding, running and carrying to & fro, & c.

            And the almond tree shall flourish, the head grow white and hoary.  And the grasshopper shall be a burthen, a samll ything shall be too heavy for him to bear.  And desire shall fail, concupiscence and all vehement and strong affections to pleasure shall be taken away.  Some expound these words thus, Old men do not affect the pleasures of Spring, whereof the blossoming of the Almond is a sign; nor of the Summer, signified by the grasshopper, or locust, them making herself fat.  The pleasures which these seasons afford are not desired nor regarded by old men. 

            All these infirmities of old and decrepit age are the symptoms and foretokens of death nigh at hand, shewing that man lives with one foot in the grave and draws onward to the end, because man goeth to his home,i.e., whither all men go in like manner as himself, or where he must abide for a long time.  How near death is to him when these token are upon him is shewed in the next words, the mourners, his neighbors, friends or hired persons, go about the street, prepare all things ready for his funeral and are expecting when they shall follow the hearse, verse 5.

            Next follows those evils which immediately foregoe death itself, viz., the dissolution and perishing of those parts wherein life and strength of nature consists.  Or ever the silver cord be loosed, or lengthened, i.e., the marrow of the back and sinews of the other parts of the body be grown so weak and withered, that the joints lose their strength: motion and feeling; Or the golden bowel be broken the brain and powers of the head )including the skull, and the meanings as in a cup or bowl( fails and becomes unable to do their office.  Of the pitcher be broken at the fountain or the wheel at the cistern, i.e, the instruments that convey nourishment, life, sense and motion from one part to another, as the veins from the liver, the arteries from the heart, & c. lose their drawing and distributing virtue.   Whereby the body immediately decays and death follows, the last misery and conclusion of the former, verse 6. So much of the first discommodity of old age, the next follows at the heels of it, viz.,

            Of death, which cuts off all means of enjoying pleasures, so of doing good, there being nothing to be done, but to be suffered in the grave.  Which appears by the state of man after death.  In his body, which is resolved into that whereof it was made.  Then shall the dust return to the earth.

            In his soul, which upon its seperation must return to God to receive sentence and judgment.  And the spirit return to God that gave it.  God sent it into the body, he may recall it, and judge it for what it hath done in the body.   Thus, death is the night wherein no man works, and old age is the evening and latter part of the day where it is ill working, and therefore it is good to be doing betimes in the morning and in our youth to remember our Creator, verse 7.

78  Prov. 14.3.

79  Deut. 8, 11.22.  Psalms 9.18 & 196 (???).21.

William Pemble, Ecclesiastes 11:1-6

19 Monday Mar 2012

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ASPECT 6, PART 3: DEALING WITH OUR INFERIORS: ECCLESIASTES 11:1-6

 

            This section explains how we are to deal with poor: By giving liberally to succor them in their need.

 

TEXT:

 

1 Cast thy bread upon the waters: for thou shalt find it after many days. 2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth. 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. 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. 6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

 

COMMENTARY:

            So much of our carraige towards superiors; now follows in the third place our demeanor towards inferiors.

            Inferiors in one particular kind, viz, the poor and needy: twoard whom the principal virture which wisdom teacheth us to exercise is liberality, here to shew wherein one special use of riches )so much doted upon( doth consist; quite contrary to men’s conceit, who would be happy by treasuring up, not distributing abroad.  This duty of charity and liberality to men in necessity is

            First, proposed and commended to us in the first verse, Cast thy bread upon the waters, i.e, give alms of thine own substance to the poor.  Bread is put for all things whatsoever, whereby our neighbors wany may be relieved.  By waters are meant the poor that cannot recompense thee, upon whom whatsoever is bestowed is in the opinion of carnal and covetous wretches cast away, and employed to as good purpose, as if a man should hurl his bread down the river, or into the sea to feed fishes.  It seems the precept is a proverbial speech used by niggards to defend their over-sparing which proverb Solomon here crosseth: It is but bread cast inot the water, saith the covetous: yet cast it there, saith Solomon, and this precept he confirms by a reason, directly opposing the carnal conceit of loss, for thou shalt find it after many days, thou shalt be rewarded, and reap the fruit and benefit of thy liberality in due time it may be not presently, yet after many days, when thou hast patiently expected a while, verse 1.

            Second, amplified and further urged on us, by the extent of our liberality, that we sow not sparingly a little, and that to a few, but give a portion, a liberal gift, to seven and also to eight, i.e., to many, to all as their need deserves & our ability permits.  The reason to move us to this largess is here again quite contrary to the covetous man’s conceit.  I see, saith he, the forepart of my life, but not the latter end, I may come to want that which I now give: Nay, therefore, saith the spirit of God, “give because thou knowest not what evil will be on the earth, thou mayest come to poverty, and stand in need of others’ help; now then thou art rich, do good to the poor, and make thee many friends against an evil time, who may then succour thee, verse 2. 

            The extent of liberality is further confirmed by the similitude from natural things, which are communicative of their goodness.  If the clouds be full, they empty themselves upon the earth.  Clouds have their moisture not for themselves but for the benefit of the earth, the more they have within the more they pour down, and that not upon some one man’s land only, but over the whole of the country.  Such should rich men be with their riches.

            Liberality is also commended by prevention of an objection, some are wicked and unworthy persons and what a man look for by relieving of such?  Yea, Solomon answers, be he worthy or unworthy that receives thine alms, thou that givest it with an honest heart, shalt not lose thine reward.  Which is set forth by a simile of a tree which is felled, which if it falls towards the south or towards the north, in the place where it falleth, their shall it be, however it fall, yet still is the owners and he may have commodity by it, verse 3.

 

                        Response to Objections:

 

            Prevention of such objeciton and doubts as carnal men may frame, out of their covetous and distrustful hearts: O, I am in debt, I have rents and purchases to pay, money is scant, it’s a hard time, I am young, I’ll tarry till I have got more wealth, I am  old and everybody pulls from me, I am not sure what reward I shall have when I am dead, and I see no likely means to save any recompense for my liberality on such persons: a bird in the hand is worth two in the bush; and how, when, which way will God doe thus for me and mine?  While the grass grows, the horse starves, and et cetera.  To these and thousand like objections, Solomon opposes two answers:

            First answer:  Against pretences of unseasonableness in doing good.   The vanity, whereof he confutes by comparing it with the like in matter of husbandry, He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap.  He is a foolish and unprovident husbandman that will delay and put off his seed time and harvest upon every change of weather:  it is too dry, or too moist, too hot, or too cold, ‘tis like to snow or rain, the wind will be too high & c.  Therefore let’s tarry another and another day; we would think him to be lewd and lazy, that for such idle fears would forego his season.  As foolish are men in this spiritual earing & harvest of good works, who put off upon simple excuses till a more convenient seaons, so long till time and season be all past, verse 4.

            Second answer:  Against distrust and diffidence in God’s providence, because we see not the means how we shall be recompensed.  This doubt Solomon removes, by putting us in the mind of God’s unsearchable wisdom: and our ignorance in the course of his proceedings.  And that therefore we are not to limit his powers, to prescribe time and means and manner to his wisdom. 

            Our ignorance of God’s wonderful working in a civil affairs, is expressed by our want of knowledge in natural things, comparing both together?  As thou knowest not the way of the spirit, either of the wind, the nature whereof we know not, John 3, or with reference to that which follows, of the soul: how a living, reasonable soul is bred or brougth into conception, Nor how the bones or body synecdoche, do grow is fashioned, and increaseth in the womb of her that is with child as in these, so in other things, Thou knowest not the work of God who maketh all, wherefore it is good to commit thyself to his wisdom and providence, and not to trust thine own, verse 5.    

            From these answer is inferred a horatory conclusion of this whole business touching charity76, therefore, do good upon all occasions, seeing thou knowest not whcih will bring home the greatest blessing and reward, or whether all will prove alike beneficial to thee.  In the morning sow thy seed, and in the evening withhold not thy hand, i.e., be liberal at all times early and late, in youth and age: he continues the allegory of sowing and plowers sow in the evening as well as mornings, For thou knowest not whether shall prosper, shall bring in the better crop, either this or that, the late or the early sown seed, or whether both shall be alike good.  Take all opportunities, and some certainly will hit home77, verse 6.

 

76  John 22:28.

77  Abraham and Lot being curteous to all, at last received angels.

William Pemble, Ecclesiastes 10:12-15 & 20

18 Sunday Mar 2012

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A Wise Person is Careful With His Words in Response to Bad Government: Ecclesiastes 10:12-15 & 20

 

 

 

            In this section, Solomon discusses how to get on with bad government.  This section seems particularly apt for those people coming after Solomon, who were to suffer under diminished stature and poor government.

 

 

 

TEXT:

 


 

The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. . . .  Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. (Ecclesiastes 10:12-15 & 20)

 

 

 

           

 

 

 

COMMENTARY:

 

 

 

            In words, when inferiors use discontented, contumelious threatening, and seditious speeches, of or to their rulers.  This fault of perverse and harsh words uttered against a prince is set down with its opposite virtues of mild and gentle speech, and both expressed:

 

            In a similitude, wherein the wise persuasion and gentle language which a discreet man will use to a vicious governor, are compared to a charm or enchantment used over a serpent that keeps him from biting and poisoning.  But a fool in the lawless liberty of his tongue in rash, unseasonable and furious reproofs and reproaches of ]the[ governor’s faults, is like him that handles a serpent and uses no art to charm him, by which means he is sure to be bitten and stung, Surely the serpent will bit without enchantment, and a babbler, a tongue-master, a great talker, and fault finder in state matters, is no better, verse 11.

 

           

 

            The Difference Between the Speech of the Wise and the Foolish

 

 

 

            Plainly in certain sentences clearly expressing the difference between a wise man and a fool in this matter of speech.

 

 

 

            In the event and fruit, The words of a wise man’s mouth are gracious, wine favor and acceptance with his prince and others, appease displeasure and procure reconciliation with them.  But the lies of a fool swallow up himself, by perverse speeches he brings himself in danger of life and limb, incurs the prince’s displeasure and falls into his powerful revenge.  He undoes himself, not only in part but utterly, his words swallow him up, verse 12.

 

            In the nature of it.  The words of a foolish man are

 

 

 

            Evil: Bad in the first entrance and beginning of his talk.  The beginning  . .  .is foolishness, his tongue runs before counsel, advice and reason send it.  Stark naught in the end and conclusion, The end of his take is mischievous madness.  He grows unto rage, choler and threatening, and outrageous speeches, which drive him further to mischievous practices and resolutions.  Ex contra, a wise man’s words are good in the beginning, and best in the upshot, verse 13.

 

            Many: A fool is full of words, he is talkative, and uses many word to defend the possibility and likelihood of his foolish and witless enterprises: Which custom of his is expressed, in his vain tautologies.  A man cannot tell what shall be: and, again, And what shall be after him, who can tell?  You know not how things may fall out, it may chance thus, and why not so, hope well, put it to the venture, verse 14.

 

           

 

            The Fool’s Conduct

 

 

 

            After the foolish man’s attempts both in deed and word, thus severally described, Solomon sets down jointly the issue of both together, which is much ado to no purpose, the labor of the foolish wearieth one of them, his enterprises and discourse prove labor in vain to him and others that heed and follow them.  The general reason of all, which is, because he knoweth not how to go to the city, i.e., he is utterly ignorant of how to behave himself wisely in matter of policy and civil government, verse 15.

 

 

 

            Direction

 

            In thought or words secretly, curse not the king, wish not evil to his life & state, no not in thy thought, in thy conscience, secretly when no man knows but thyself, and curse not the rich, nobles and men of high place and government, in thy bedchamber, privily in secret, the reason is advanced form the certain degree of discovery:

 

                                   

 

                        (a)        By the unlikely means that we dream not of, The bird of the air shall carry thy voice. 

 

 

 

                        (b)        Speedily and swiftly, and that which hath wings shall tell the matter, verse 20.

 

 

 

William Pemble, Ecclesiastes 10:8-11

17 Saturday Mar 2012

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A Wise Person is Careful With His Conduct in Response to Bad Government: Ecclesiastes 10:8-11

                       

            The remedy, submission and yielding, seeking reformation by all fair and loving means.  To which duty Solomon exhorts subjects by a dehortation ]an argument to dissuade[ from the contrary, viz., discontentment, rebellion, innovation, and sedition.  This undutiful and rebellious affection against princes is discovered in three particulars, from all which are divided:

            In fact:

 

            First, secret treachery: the punishment whereof is, that the mischief lights upon the traitor.  He that diggeth a pit shall fall into it, a simile from unwary huntsmen, that making pits to catch wild beasts (usual in eastern countries) and covering them over with leaves & c., fall into the same themselves as they pass that way, verse 8.

                                   

            Second, open violence and rebellion: which how ill it succeeds, Solomon shews: By similitudes which are three:

            Image one: Pulling up old hedges, wherein serpents, ests, adders, snakes & c., usually lurk, that endanger the hands and feet of him that goes about it.  He that breaketh a hedge, a serpent shall bite him so that he he that seeks to overthrow the government of a commonwealth, and breakdown the fences and mounds of rule and subjection, & c., verse 8.

            Image two: Removing of great stones, in pulling down of stone walls and old buildings, and lifting, carrying & c. wherein without much care men are greatly endangered: Who so removeth stones shall be hurt therewith73 so that he attempts to lose and remove the joints and pieces of settled government, there is danger that like Sampson, he’ll be crushed in the ruin, verse 9.

            Image three:  Cleaving of knotty and hard timber with ill tools, wherein there is danger of breaking our tools and maiming ourselves: and he that cleaveth wood shall be endangered thereby, so is he that uses violent means against a prince, verse 9.

            Third, by the contrary, a wise and gentle carriage of matters, whereby all disorders and government are sooner reformed than by rough and furious courses.  This inferred upon occasion of the last similitude of cleaving of wood, If the iron be blunt, and he do not whet the edge: If the axes and wedges be not sharp, he must put to more strength, yea, but what shall he be better for that?  Not a whit, such a woodcleaver shall but weary himself, sweat out his strength, endanger his limbs by recoiling of the ax or wedge,  so in the former sin, he that will by main strength remove stones shall strain his back, break his joints.  He that rashly and furiously will pluck down a hedge shall scratch himself, put out his eyes, gore his legs.

            So that in sum, the more violence and wilfulness subjects use against rulers, the greater danger they bring themselves into.   But now on the other side, Wisdom is profitable to direct, if art and skill be used, it is not hard for a hedger to new make the oldest hedge, or mason to remove the greatest stones, or carpenter to cleave the most bony and churlish piece of timber: So for subjects by wise and moderate courses to procure reformation of a princes foulest errors and disorders.

73 Prov. 26.27.

William Pemble, Ecclesiastes 10:5-20

16 Friday Mar 2012

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The Wise Response to Bad Bad Government: Ecclesiastes 10:5-15 & 20

 

            In regard of others in common, in case of the prince’s bad and disorderly government, whereof here is expressed but one instance, yet such a one is commonly the greatest corrosive to subjects’ hearts, viz., preferment of the bad and disrespect of the well deserving.  In which Solomon sets down:

            The evil which Solomon took good notice of: First, in the commonness of it.  There is an evil which I have observed under the sun.  Secondly, in the nature of it, as an error, it is an error in state policy and government.  Thirdly, in the root of it, which proceedeth  from the ruler, it is the prince’s fault, ignorance of vice, that good are kept under; and bad advanced in court and country, verse 5. 

            What this evil is, follows in the next verse, Folly, foolish men, i.e., both weak for abilities of government, and wicked for life and conversation, is set in great dignity, advanced to place of honor and rule, and the rich, in grace and civil wisdom.  Sit in low place, kept in mean and obscure condition, verse 6. The absurdity and unreasonableness of this disorder, illustrated by comparison of the like, I have seen servants on horses, and princes walking on the ground.  It is a great indiginity, as for the servant to ride on horse back, and the master to lacky a-foot: So for men of base and slavish conditions to be advanced above those that are free, noble, prudent and pious spirits, verse 7.

William Pemble, Ecclesiastes 10:4-20

15 Thursday Mar 2012

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ASPECT 6, PART 2: OUR RELATIONSHIP WITH OUR SUPERIORS ECCLESIASTES 10:4-20

 

            In this section, Solomon gives wisdom for dealing with our superiors. Wisdom and tact in dealing with difficult – even dangerous – superiors can help one navigate through a perplexing circumstance.

 

 

TEXT:

 

4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: 6 Folly is set in great dignity, and the rich sit in low place. 7 I have seen servants upon horses, and princes walking as servants upon the earth. 8 He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. 9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. 10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct. 11 Surely the serpent will bite without enchantment; and a babbler is no better.

 

12 The words of a wise man?s mouth are gracious; but the lips of a fool will swallow up himself. 13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. 14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? 15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.

 

16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! 17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! 18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 19 A feast is made for laughter, and wine maketh merry: but money answereth all things.

 

20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

 

 

COMMENTARY:

 

            Toward superiors in the commonwealth in case of offense that we may conceive at them, wherein great is the sue of true wisdom to bridle and refrain all unlawful desires and attempts against men in authority.  The offence that we may take at their doings is two-fold:

 

            Dealing with a Private Insult Ecclesiastes 10:4

            In regard of ourselves, for some wrong the Ruler hath done us, or for some private displeasure he conceives at us for some offence done to him.  If the spirit, wrath, indignation,  If the ruler rise up against thee, whether rightfully or wrongfully: What must be done in this case?  The rule and remedy which wisdom in this matter prescribes, Leave not thy place, office, duty, and obedience, oppose not wealth against wealthy, take heed of stubbornness and violence, but use fair means in submission and discreet bearing and forebearing: The reason follows from the benefit, for yielding lenity, submission,  pacifieth, causes to cease, great offenses or sins, i.e., great and just displeasure conceived by the ruler for thy sin and offenses, or his unjust and sinful displeasure taken for no cause: Whereas a contrary obstinancy and resistence does but exasperate his wrath and aggravate thine offense, verse 4.