Annotations on the book of Ecclesiastes

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.

of nobles] From a word which signifieth whitenesse, either because persons of honour did use to wear white rayments,

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.

V. 18. By much slothfulness the building decayeth: and through idleness of the hands, the house droppeth through.] This is a proverbial form of speech, and appliable unto all kind of businesses, showing the danger of idleness and procrastination in them. And it is here used as an illustration of what he had said vers. 16. to set forth the misery of a Land under childish and careless Government, by a Comparison drawn from the lesser to the greater, from an house to a State; for as an house being exposed to wind and weather, will in time drop through, and so endanger the rotting of the Timber, and the ruin of the whole, if the owner thereof do not by timely repairs prevent such a mischief: so the Common-wealth, being exposed to various dangers, from the subtlety and hostility of enemies abroad, and from the rebellion, sedition, and various discontents ⟨p. 343⟩of ill-affected people within it self, will be continually in danger of dissolution, if Governors, who should be the Healers, Repairers, and Builders thereof, be not exceeding vigilant upon its preservation and safety: which if he be, he will have little time left for luxury and intemperance.

V. 18. By much slothfulnesse the building decayeth: and through idlenesse of the hands, the house droppeth thorow.] This is a proverbial form of speech, and appliable unto all kind of businesses, shewing the danger of idlenesse and procrastination in them. And it is here used as an illustration of what he had said vers. 16. to set forth the misery of a Land under childish and carelesse Government, by a Comparison drawn from the lesser to the greater, from an house to a State; for as an house being exposed to wind and weather, will in time drop thorow, and so endanger the rotting of the Timber, and the ruine of the whole, if the owner thereof do not by timely repairs prevent such a mischief: so the Common-wealth, being exposed to various dangers, from the subtilty and hostility of enemies abroad, and from the rebellion, sedition, and various discontents ⟨p. 343⟩of ill-affected people within it self, will be continually in danger of dissolution, if Governours, who should be the Healers, Repairers, and Builders thereof, be not exceeding vigilant upon its preservation and safety: which if he be, he will have little time left for luxury and intemperance.

Here then, 1. A State or Kingdom, is compared to an House, as sometimes the Church is, 1 Cor. 3.9. Ephes. 2.21. & 3.15. Heb. 3.2—6. 1 Tim. 3.15. nothing more usual, then to call the Kingdom of Israel, The House of Israel, the House of Jacob, &c. Isa. 2.6. & 5.7. Luke 1.33. Obad. vers. 18.

Here then, 1. A State or Kingdome, is compared to an House, as sometimes the Church is, 1 Cor. 3.9. Ephes. 2.21. & 3.15. Heb. 3.2—6. 1 Tim. 3.15. nothing more usual, then to call the Kingdome of Israel, The House of Israel, the House of Jacob, &c. Isa. 2.6. & 5.7. Luke 1.33. Obad. vers. 18.

2. Princes are compared unto the Masters of the Family, and to those unto whom it belongeth to Heal and Repair the ruins and breaches in that great building, Isa. 3.7. Job 34.17. Isa. 58.12. & 61.4. As elsewhere to foundations, Psal. 82.5. [Greek or Hebrew] quasi [Greek or Hebrew]. to Coverings, Ezek. 28.16. to Bars, which keep a house from being broken open, Hos. 11.6. to the Coignes, or Corners in a Building, which keep the Compages of a structure together, Isa. 19.13.

2. Princes are compared unto the Masters of the Family, and to those unto whom it belongeth to Heal and Repair the ruines and breaches in that great building, Isa. 3.7. Job 34.17. Isa. 58.12. & 61.4. As elsewhere to foundations, Psal. 82.5. 〈non-Latin alphabet〉 quasi 〈non-Latin alphabet〉. to Coverings, Ezek. 28.16. to Barrs, which keep a house from being broken open, Hos. 11.6. to the Coignes, or Corners in a Building, which keep the Compages of a structure together,

3. Misgovernment is compared unto carelessness ⟨p. 344⟩in an House-keeper, or Steward, that doth not in time prevent those ruins in an house, which a few breaches uncured, will quickly draw after them. Which, to show the greatness of it, is called in the dual number, double slothfulness, or the slothfulness of both hands: and so the 70. [Greek or Hebrew], by slothfulnesses. The Building decayeth, is vitiated, weakened, disjointed, sinketh, inclineth; the 70, [Greek or Hebrew], is brought low: a proper expression, being spoken of the roof of the house: and so the word is rendered, Psal. 106.43. Job 24.24. And through idleness of the hands, so the 70, [Greek or Hebrew]; the word is, through the humility, abjection, demission, hanging down of the hands, that do not put themselves forth, nor lift themselves up unto labour; a• Heb. 12.12. Exod. 17.12. The like expressions whereunto we have, Psal. 76.5. & 74.11. Prov. 6.10. & 19.24. & 26.15. Prov. 10.4.

3. Misgovernment is compared unto carelesness ⟨p. 344⟩in an House-keeper, or Steward, that doth not in time prevent those ruines in an house, which a few breaches uncured, will quickly draw after them. Which, to shew the greatness of it, is called in the duall number, double slothfulness, or the slothfulnesse of both hands: and so the 70. , by slothfulnesses. The Building decayeth, is vitiated, weakned, disjoynted, sinketh, inclineth; the 70, , is brought low: a proper expression, being spoken of the roof of the house: and so the word is rendred,

the house droppeth through] Which first causeth the walls and timber to rot, and so tendeth unto ruin; and secondly, causeth a mans habitation to be irksome and uncomfortable unto him, Prov. 19.13. & 27.15.

the house droppeth thorow] Which first causeth the walls and timber to rot, and so tendeth unto ruine; and secondly, causeth a mans habitation to be irksome and uncomfortable unto him, Prov. 19.13. & 27.15.

V. 19. A feast is made for laughter, and nine maketh merry: but money answereth all things.] These words, if taken absolutely and alone, are to show the dominion of money in humane affairs above all other things; other common things, even the best of them, Bread and Wine, (whereby the Scripture useth to express most outward contents) have a definite and limited use, proper to themselves, distinct from others. They tend to make men laugh and be merry, but money is the measure of all things; It will feed, and clothe, and harbour, and purchase, and extend as a civill Instrument unto all secular provisions. But they seem rather to bear Relation to what went before; slothful men intend not the supportance of their houses, families, or estates, but they spend their whole time in feasting and luxury, and all that, not out of any store which by their provident labours they had laid up, but by the constant expense of treasure, and emptying of their bags, whereby at last their houses, families, estates, are wholly brought to ruin.

V. 19. A feast is made for laughter, and nine maketh merry: but money answereth all things.] These words, if taken absolutely and alone, are to shew the dominion of money in humane affairs above all other things; other common things, even the best of them, Bread and Wine, (whereby the Scripture useth to expresse most outward contents) have a definite and limited use, proper to themselves, distinct from others. They tend to make men laugh and be merry, but money is the measure of all things; It will feed, and cloath, and harbour, and purchase, and extend as a civill Instrument unto all secular provisions. But they seem rather to bear Relation to what went before; slothful men intend not the supportance of their houses, families, or estates, but they spend their whole time in feasting and luxury, and all that, not out of any store which by their provident labours they had laid up, but by the constant expence of treasure, and emptying of their baggs, whereby at last their houses, families, estates, are wholly brought to ruine.

Some join the words unto the former, thus; Through idleness of the hands of th•se ⟨p. 346⟩men the house droppeth through, who make feasts for laughter, and prepare wine to make their life merry, and whose money doth readily answer all these greedy lusts and desires of theirs, and doth bring in supplies and fuel into them. So this Verse looketh back to verse 16. showing the Cause of the Woe there pronounced against a Land whose Princes were luxurious, and by whose slothfulness in regard of public service, the House of the State was ready to decay and drop through; for by riot and excess, which cannot be maintained without vast proportion of treasure to answer all the exigences of them, such Princes are constrained to crush and oppress the poor people, and to squeeze them with heavy exactions, Jer. 22.13— 19. which is unto the hearts of the people as a continual dropping in a ruinous house, causeth them either through sadness of spirit to fall and despond, and so to become an abject and low conditioned Nation, Ezek. 17.13.14. 2. Reg. 15.20. or else stirreth them unto more resolute practises, to shake off the yoke which they are not willing nor able any longer to bear, 1 Reg. 12.14, 15, 16.

Some joyn the words unto the former, thus; Through idlenesse of the hands of th•se ⟨p. 346⟩men the house droppeth thorow, who make feasts for laughter, and prepare wine to make their life merry, and whose money doth readily answer all these greedy lusts and desires of theirs, and doth bring in supplyes and fuel into them. So this Verse looketh back to verse 16. shewing the Cause of the Woe there pronounced against a Land whose Princes were luxurious, and by whose slothfulnes in regard of publick service, the House of the State was ready to decay and drop thorow; for by riot and excess, which cannot be maintained without vast proportion of treasure to answer all the exigences of them, such Princes are constrained to crush and oppress the poor people, and to squeeze them with heavy exactions,

They make a feast for laughter,] So facere ⟨p. 347⟩panem, vitulum, agnam, are expressions used for dressing of such things towards a feast or entertainment, Dan. 5.1. Gen. 18.7, 8. 2 Sam. 12.4.

and wine maketh merry] Laetificat vitam, maketh a mans life merry, as elsewhere Laetificat Cor, giveth him a merry heart, Ps. 104.15.

But money answereth all things] LXX. [Greek or Hebrew]. Whereunto agreeth the Vulgar, pecuniae obediunt omnia, Money can command all things, to wit, which are measurable thereby. It being the Instrument and element of Commerce, as the Philosopher calleth it. Symmachus, [Greek or Hebrew]. Is profitable for all things, which may be bought therewith: or Exaudit omnia, It heareth the desires of men, when men desire such things as they outwardly want; If they have money, that ordinarily can answer this desire, and procure those things for them: a like expression we find, Hos. 2.21, 22.

But money answereth all things] LXX. 〈non-Latin alphabet〉. Whereunto agreeth the Vulgar, pecuniae obediunt omnia, Money can command all things, to wit, which are measurable thereby. It being the Instrument and element of Commerce, as the Philosopher calleth it. Symmachus, 〈non-Latin alphabet〉. Is profitable for all things, which may be bought therewith: or Exaudit omnia, It heareth the desires of men, when men desire such things as they outwardly want; If they have money, that ordinarily can answer this desire, and procure those things for them: a like expression we find, Hos. 2.21, 22.

V. 20. Curse not the King, no not in thy thought: and curse not the Rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.] Because by occasion of such ⟨p. 348⟩sins of mis-government in evil Princes, men might be very apt through impatience of spirit, to break forth into disloyal thoughts and affection towards them, however they might haply be by fear of danger restrained from seditious speeches, or rebellious practices: He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and risings of heart against Rulers, notwithstanding their Errors in Government, and Corruptions in living, not so much as secretly in their hearts to wrong them, both for conscience sake, and for fear of wrath, as the Apostle likewise directeth, Rom. 13.5.

V. 20. Curse not the King, no not in thy thought: and curse not the Rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.] Because by occasion of such ⟨p. 348⟩sins of mis-government in evil Princes, men might be very apt through impatiency of spirit, to break forth into disloyal thoughts and affection towards them, however they might haply be by fear of danger restrained from seditious speeches, or rebellious practices: He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and risings of heart against Rulers, notwithstanding their Errors in Government, and Corruptions in living, not so much as secretly in their hearts to wrong them, both for conscience sake, and for fear of wrath, as the Apostle likewise directeth, Rom. 13.5.

Even in thy thought, or in thy conscience curse not the King] Entertain not any light, vain, contemptuous or dishonourable thoughts of him, do not wish any evil to his person, crown or Government, not so much as in thy inmost and most secret retirements, Exod. 22.28. 2 Pet. 2.10. Ps. 62.4. 1 Sam. 10.27. 2 Sam. 19.21. 1 Reg. 2.8. Isa. 8.21.

Even in thy thought, or in thy conscience curse not the King] Entertain not any l•ght, vain, contemptuous or dishonourable thoughts of him, do not wish any evil to his person, crown or Government, not so much as in thy inmost and most secret retirements, Exod. 22.28. 2 Pet. 2.10. Ps. 62.4. 1 Sam. 10.27. 2 Sam. 19.21. 1 Reg. 2.8. Isa. 8.21.