Annotations on the book of Ecclesiastes

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, ⟨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 vvords, [because he knoweth not to go into the City] do signifie the Ignorance of such a man to convers with men, or to behave himself wisely in civil or political relations: Whereas true wisdome is to understand our way, and to make strait paths for our feet to walk in, and to have the light shine on our wayes, whatever relation we stand in, or whatever imployment we are called unto,

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.

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

and thy Princes eat in due season] In the time of eating, after they have spent their strength in duty: As to every thing there is a fit time, Eccles. 3.1. so to this particular of eating and drinking, Psal. 145.15. Matth. 24.45. Labour and service should go before eating, Luk, 12.35, 37. & 17.7, 8, 9. Abraham's servant would not eat till he had done his business, Gen. 24.33. and our Saviour preferred his own Fathers work before his own Refection, Joh. 4.31, 32. ⟨p. 341⟩Sometimes even wicked men have been so intent on their wickedness, as to deny liberty of eating, drinking, and other refreshments, to themselves, till their designs were to be accomplished, Act. 23.12. Prov. 4.16. and so we find Magistrates so serious in duty, as to forbear eating, and to forbid it even sometimes when it was necessary, Ezra 10.6. 1 Sam. 14.23. Temperance is in no calling more requisite, then in the Calling of a Magistrate, Prov. 31.4. Multitudes of businesses, and those of greatest importment, and such as do often require immediate consultation and dispatch, (and such are many times the affairs of States) will not allow liberty of eating and drinking, all delights must be laid aside to attend them. Exod. 12.34.39. It was wickedly done by the King and Haman to sit down to drink when the City was in perplexity, Ester. 3.15

for strength, and not for drunkenness] The end of eating, is to repair that strength which had been weakened in duty, and so to enable unto the attendance upon duty again. It ought not to be the end of our living, but only a necessary means unto life, and unto the services thereof.

for strength, and not for drunkennesse] The end of eating, is to repaire that strength which had been weakened in duty, and so to enable unto the attendance upon duty again. It ought not to be the end of our liing, but onely a necessary means unto life, and unto the services thereof.