A57129:681
Annotations on the book of Ecclesiastes
London: printed by J. Streater, 1669
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
a fool multiplieth words] Useth many boasting discourses, vainly reporteth his own undertakings ⟨p. 334⟩and purposes, brags what he will do, and what he shall have, as if all events were in his own power; whereas no man, much less a fool, can either tell himself, or understand by any other man, what shall be after him. There seemeth to be an Emphasis in the word, After him, He boasteth what he will do, whither he will go, what success he shall have, the next month, or the next year, when haply the next month or year may be After him, he may be cut off before it come, Psal 49.11, 18. Luke 12.19, 20. Jam. 4.13 — 16. Eccles. 3.22. & 6.12.
a fool multiplyeth words] Useth many boasting discourses, vainly reporteth his own undertakings ⟨p. 334⟩and purposes, brags what he will do, and what he shall have, as if all events were in his own power; whereas no man, much lesse a fool, can either tell himself, or understand by any other man, what shall be after him. There seemeth to be an Emphasis in the word, After him, He boasteth what he will do, whither he will go, what successe he shall have, the next moneth, or the next year, when haply the next moneth or year may be After him, he may be cut off before it come, Psal 49.11, 18. Luke 12.19, 20. Jam. 4.13 — 16. Eccles. 3.22. & 6.12.
The words may haply be a Mimesis, setting forth the humour of such a garrulous person, who saith, A man cannot tell what shall be after him; and then saith it over again, what shall be after him who can tell him? therefore let us indulge to our genius, eat and drink, and enjoy our pleasures while we have time to enjoy them. The former sense seemeth rightest.
V. 15. The labour of the fool wearieth every one of them, because he knoweth not how to go to the City.] Having showed the many attempts of foolish men, both in deeds and words, He here discovereth the vanity and fruitlessness of them all. All his boasting ⟨p. 335⟩projects and undertakings prove but labour in vain. As the Sodomites being smitten with blindness, wearied themselves to find out the door, which they could not get to, Gen. 19.11. He tyreth and wearieth out himself in matters which are most easy, and yet cannot overcome them: for even children can find out the way into a City when they are near unto it. Or, though he have not wit enough to keep a high rode, yet he will be wearying of himself in abstruser things, which are as difficult as to foresee future and contingent events: as in the former verse.
V. 15. The labour of the fool wearieth every one of them, because he knoweth not how to go to the City.] Having shewed the many attempts of foolish men, both in deeds and words, He here discovereth the vanity and fruitlesnesse of them all. All his boasting ⟨p. 335⟩projects and undertakings prove but labour in vain. As the Sodomites being smitten with blindnesse, wearied themselves to find out the door, which they could not get to, Gen. 19.11. He tyreth and wearieth out himself in matters which are most easie, and yet cannot overcome them: for even children can find out the way into a City when they are neer unto it. Or, though he have not wit enough to keep a high rode, yet he will be wearying of himself in abstruser things, which are as difficult as to foresee future and contingent events: as in the former verse.
The sense seemeth to be much like that, vers. 10. as there the fool puts to all his strength to cleave knotty wood with blunt tools, and all in vain; whereas a little wisdom to whet his Iron, would make his work both more easy, and more effectual: so here the fool, like an ignorant Traveller that hath m•ssed his way, goes up and down to little purpose, till he quite weary himself, and yet can never find the way into the City for want of skill, or a guide to direct him, which otherwise would have been most easily and speedily done. Where wisdom is wanting to direct our actions, labour will be endless, we shall sooner weary our selves, ⟨p. 336⟩then effect any thing by blind endeavours. If we understand the words in a civil sense consonantly to the other passages of the Chapter before, then those words, [because he knoweth not to go into the City] do signify the Ignorance of such a man to convers with men, or to behave himself wisely in civil or political relations: Whereas true wisdom is to understand our way, and to make strait paths for our feet to walk in, and to have the light shine on our ways, whatever relation we stand in, or whatever employment we are called unto, Prov. 14.8. Heb. 12.13. Psal. 5.8.
The sense seemeth to be much like that, vers. 10. as there the fool puts to all his strength to cleave knotty wood wtth blunt tooles, and all in vain; whereas a little wisdome to whet his Iron, would make his vvork both more easie, and more effectual: so here the fool, like an ignorant Traveller that hath m•ssed his way, goes up and down to little purpose, till he quite weary himself, and yet can never find the way into the City for want of skill, or a guide to direct him, which otherwise would have been most easily and speedily done. Where wisdome is wanting to direct our actions, labour will be endlesse, we shall sooner weary our selves,
V. 16. Woe to thee, O Land, when thy King is a child, thy Princes eat in the morning.] The Wise man is not only careful to keep Subjects from rebellion and disloyalty, (which was the matter of the greatest part of the Chapter before,) but also to mind Princes of their duty, that they be not wilful, sensual, tyrannous, but that they manage their office with nobleness of spirit, with temperance, and industry, and that by a most mighty argument, because They cannot be good or bad to themselves alone, multitudes are concerned in it, and the weal or woe of whole nations doth depend upon it. A wicked Prince is a great argument of Divine displeasure ⟨p. 337⟩against a whole people, 1 Sam, 8.6— 18. Isa. 19.4. Job 34.30. Prov. 28.2. And a good Prince an argument of his Love, and that he intendeth to bless such a Nation, 1 Reg. 10.9.
V. 16. Wo to thee, O Land, when thy King is a child, thy Princes eat in the morning.] The Wise man is not onely careful to keep Subjects from rebellion and disloyalty, (which was the matter of the greatest part of the Chapter before,) but also to mind Princes of their duty, that they be not wilful, sensual, tyrannous, but that they manage their office with noblenesse of spirit, with temperance, and industry, and that by a most mighty argument, because They cannot be good or bad to themselves alone, multitudes are concerned in it, and the weal or woe of whole nations doth depend upon it. A wicked Prince is a great argument of Divine displeasure ⟨p. 337⟩against a whole people, 1 Sam, 8.6— 18. Isa. 19.4. Job 34.30. Prov. 28.2. And a good Prince an argument of his Love, and that he intendeth to blesse such a Nation, 1 Reg. 10.9.
when thy King is a child] He meaneth not so much in age; for many have in their tender years, by the fear of God, and the help of prudent Counsellors governed their people aright, and some of them much better then afterwards, 1 Reg. 3.7—12. compared with 1 Reg. 11.4. 2 Chr. 24.2, 3, 17. & 25.1, 2, 14, 27, & 26.3, 4, 5, 16. But in understanding, in experience, in manners, when a man childishly suffereth the affairs of a Kingdom to be turned upside down, to be broken to pieces by his carelessness, and through want of prudence & skill to discern between right and wrong, Ephes. 4.14 Heb. 5.13. Isa. 3.4. 1. Cor. 14.20. Such a child was Rehoboam in the strength of his age, A child of one and forty years old, 1 Reg. 14.21, 2 Chron. 13.7. when a man is, 1. Ignorant or forgetful of his duty.
when thy King is a child] He meaneth not so much in age; for many have in their tender years, by the fear of God, and the help of prudent Counsellors governed their people aright, and some of them much better then afterwards, 1 Reg. 3.7—12. compared with 1 Reg. 11.4. 2 Chr. 24.2, 3, 17. & 25.1, 2, 14, 27, & 26.3, 4, 5, 16. But in understanding, in experience, in manners, when a man childishly suffereth the affaires of a Kingdome to be turned upside down, to be broken to peices by his carelesnesse, and through want of prudence & skill to discern between right and wrong,
2. Changeable and easily turned out of it with every persuasion.
2. Changeable and easily turned out of it with every perswasion.
3. Passionate, easily angry, and fearful, and accordingly alterable upon such sudden impressions.
4. Sensual, and given unto vain delights.
5. Craving and covetous, and so easily turned aside by gifts.
6. Vain and subject to be flattered by those who know how to make a prey of him.
These and such like impotencies, argue childishness in one that Governs. The wise man instanceth in one principal of these, viz. Sensuality, in the next words.
These and such like impotencies, argue childishnesse in one that Governs. The wise man instanceth in one principal of these, viz. Sensuality, in the next words.
And thy Princes eat in the morning] Though the King be a child, yet if he have prudent and vigilant Counsellors their care may recompense and supply his defects▪ but where they likewise be as bad as he▪ Prov. 29.12. where all other ministers of State follow only their private gain and pleasure, without any regard unto public welfare, no wonder if such a Nation have a woe hang over it.
And thy Princes eat in the morning] Though the King be a child, yet if he have prudent and vigilant Counsellours their care may recompence and supply his defects▪ but where they likewise be as bad as he▪ Prov. 29.12. where all other ministers of State follow onely their private gain and pleasure, without any regard unto publick welfare, no wonder if such a Nation have a wo hang over it.
eat in the morning] Are riotous, luxurious, spend their whole time in sleep, and excess▪ Rise not up unto service, but unto delights, consecrate the flower and best of their time (which should have been given to God, and to the public) to their own vanity and riot Jer. 21.12. Isa. 5.11, 12. Hos. 7.3, 4, 5, 6▪ Act. 2.15. Prov. 31.4, This is matter o• patience unto the afflicted people, whe• ⟨p. 339⟩they consider, that God doth thus reprove Kings for their sake, Psal. 105.14.
eat in the moring] Are riotous, luxurious, spend their whole time in sleep, and excesse▪ Rise not up unto service, but unto delights, consecrate the flower and best of their time (which should have been given to God, and to the publick) to their own vanity and riot Jer. 21.12. Isa. 5.11, 12. Hos. 7.3, 4, 5, 6▪ Act. 2.15. Prov. 31.4, This is matter o• patience unto the affl•cted people, vvhe
V. 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.] The son of nobles, that is, men trained up, instructed, and shaped with principles of true Nobility, wisdom, and holiness. As a son of death, of perdition, of wrath, is one devoted thereunto: so a son of nobles, is one nobly seasoned with principles of honour and Government. As sons of God, Gen. 6.2. men bred in the Church of God, and under a godly Education; sons of the Prophets: sons of Physicians, men bred in such professions.
V. 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 drunkennesse.] The son of nobles, that is, men trained up, instructed, and shaped with principles of true Nobility, wisdome, and holiness. As a son of death, of perdition, of wrath, is one devoted thereunto: so a son of nobles, is one nobly seasoned with principles of honour and Government. As sons of God, Gen. 6.2. men bred in the Church of God, and under a godly Education; sons of the Prophets: sons of Physitians, men bred in such professions.
of nobles] From a word which signifieth whiteness, either because persons of honour did use to wear white raiments, Esther 8.15. Rev. 3.4. sit in white thrones, Rev. 20.11. ride on white asses, Judg. 5.10. or to denote the purity of manners which should be in Rulers, that they might be examples of all integrity unto others, Rev. 19.8. By sons of nobles, then, he doth not understand men barely born of noble Parents, and who have noble blood in their veins, (such an ⟨p. 340⟩one likely might the child be of whom he spake in the former verse) but as there he meant a child not in years, but in manners and qualities: (as the words Presbyter, Elder, Ancient, in the Scripture use, do not so much signify age, as wisdom, and authority,) so here he meaneth one noble as well in virtue, as in blood and birth. This is the true nobility, when piety, wisdom, righteousness, courage, and the fear of God, do adorn the royal blood, and render persons truly illustrious, and not dark and obscure creatures, as mean persons are, Prov. 22.29, Deut. 1.13. Exod. 18.21. nobility of blood, without nobility of virtue and holiness, addeth nothing to a Govenou• at all, Psal. 16.3. & 47.9. & 87.3, 4, 5.6. & 110.3. Act. 17.11