Annotations on the book of Ecclesiastes

nor the clouds return after rain] This likewise may be understood generally of the troubles of old age; in the former sense, to no•e the continual returns of them day and night. A proverbial speech, expressing the constant succession of one grief, pain, disease, calamity, after another; as when the Weather is set in to rain, one cloud is no sooner blown over, but another ucceeds and brings more rain. Velut unda supervenit undae. Others, understand it of the Catarrhs, and defluxions, which by reason of natural weakness, and ⟨p. 384⟩want of heat to concoct them, do still ascend from the stomach to the head, and from thence fall down upon the breast and lungs; so that the head is ever rainy, never serene.

nor the clouds return after rain] This likewise may be understood generally of the troubles of old age; in the former sense, to no•e the continual returns of them day and night. A proverbial speech, expressing the constant succession of one grief, pain, disease, calamity, after another; as when the Wether is set in to rain, one cloud is no sooner blown over, but another ucceeds and brings more rain. Velut unda supervenit undae. Others, understand it of the Catarrhs, and defluxions, which by reason of natural weaknesse, and ⟨p. 384⟩want of heat to concoct them, do still ascend from the stomack to the head, and from thence fall down upon the breast and lungs; so that the head is ever rainy, never serene.

The former sense seems most pertinent, because in this verse, is a general description of the miseries of old age, the particular specification whereof follows in the rest. For as Usurers, before the whole debt is paid, do fetch away some good parts of it for the loan: so before the debt of death be paid by the whole body, Old age doth by little and little take away sometimes one Sense, sometimes another; this year one Limb; the next another; and causeth a man, as it were, to dye daily. No Sun can dispel the clouds and sorrows of old age, but Christ, who is the Sun of Righteousness, and the bright Morning Star, Mal. 4.2. Prov. 4.18. Rev. 22.16.

The former sense seems most pertinent, because in this verse, is a general description of the miseries of old age, the particular specification whereof follows in the rest. For as Usurers, before the whole debt is paid, do fetch away some good parts of it for the loan: so before the debt of death be paid by the whole body, Old age doth by little and little take away sometimes one Sense, sometimes another; this year one Limb; the next another; and causeth a man, as it were, to dye daily. No Sun can dispel the clouds and sorrowes of old age, but Christ, who is the Sun of Righteousness, and the bright Morning Star, Mal. 4.2. Prov. 4.18. Rev. 22.16.

V. 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 shall be darkened] The Body is here compared to an House, or Castle, so elsewhere called, Job. 4.19. 2 Cor. 5.1. […] watchmen and Keepers, to […] being broken open. By these, ⟨p. 385⟩some understand the outward Senses, which observe any danger approaching, and give timely notice of it to have it prevented. Others, the inward Faculties of Memory, Wisdom, Providence, which take special care of the common safety. Others, and the most, The Hands and Arms, which are the principal instruments, which the Body useth in repelling any evil from it. Others, understand the Ribs, whereby the vital parts are fenced and hedged in, that danger may not easily come near them: As the expression is, Job 10.11. Though the Verb, Tremble, seem to carry the sense chiefly unto the Hands and Arms, which are more subject unto palsies, and shakings; yet it is not amiss to take in many of the other: The Head, the seat of the Senses, as the Watchman; the Arms, as the Soldiers in a Castle; the Ribs, as the Walls and Works which serve to defend it: All which are much shaken and weakened in old age.

V. 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 shall be darkned] The Body is here compared to an House, or Castle, so elsewhere called, Job. 4.19. 2 Cor. 5.1. 〈…〉 watchmen and Keepers, to 〈…〉 being broken open. By these, ⟨p. 385⟩some understand the outward Senses, which observe any danger approaching, and give timely notice of it to have it prevented. Others, the inward Faculties of Memory, Wisdome, Providence, which take speciall care of the common safety. Others, and the most, The Hands and Arms, which are the principal instruments, which the Body useth in repelling any evil from it. Others, understand the Ribs, whereby the vital parts are fenced and hedged in, that danger may not easily come near them: As the expression is,

and the grinders cease because they are few] Dents molars, the great jaw-teeth, wherewith we grind our meat, shall cease and be unable to work, because they are diminished and made few, or because they do diminish their grinding, being sluggish and dull, both for want of strength in themselves, and of appetite in the stomach.

and the grinders cease because they are few] Dentes molares, the great jaw-teeth, wherewith we grinde our meat, shall cease and be unable to work, because they are diminished and made few, or because they do diminish their grinding, being sluggish and dull, both for want of strength in themselves, and of appetite in the stomach.

and those that look out of the windows shall be darkened] The Vulgar, per foramina, through the holes; as Zach. 14.12. It is elsewhere rendered, Windows, 2 Reg. 7.19. Isai. 60.8. Gen. 8.2. So it is understood of the dimness of the eyes in old men, Gen. 27.1. & 48.10. Solomon Glassius in his Rhetorica Sacra, by Windows understandeth Spectacles, which for weakness of sight, aged men are necessitated to use: Cajetan applieth ⟨p. 387⟩it to all the Senses; and by foramina, understandeth the holes of the Ears, Nose, Mouth, as well as of the Eyes. All these for want of vital spirits, being blunted and dulled in their exercise. But the words [looking out] and [darkened] plainly limit the meaning unto the sight only, which through the want of spirits, dryness, and ineptitude of the Organs, hardness of the membranes, defluxion of humours, and other inconveniences, is much weakened in aged men. So that it is noted as a strange thing in Moses, that when he was a hundred and twenty years old his eye was not dim, nor his natural force abated, Deut. 34.7. and the like we read of Caleb, Josh. 14.10, 11.

and those that look out of the windows shall be darkned] The Vulgar, per foramina, through the holes; as Zach. 14.12. It is elsewhere rendred, Windows, 2 Reg. 7.19. Isai. 60.8. Gen. 8.2. So it is understood of the dimness of the eyes in old men, Gen. 27.1

By these Infirmities, we should be taught, in our younger years, to provide and lay in comforts against them, and not to trust in the strength of our own Arms, which are so easily broken, but to make the Lord our Arm, and his Right hand our Keeper, whose Arms are everlasting, Isa. 33.2. Deut. 33.27. Psal. 121.5. Not to rest upon our own bottom, nor stay only upon our own strength, by which no man shall be established, 1 Sam. 2.9. but to make the Lord our stay and support, in whom there is everlasting strength: He is eyes to the blind, and feet to the lame, he giveth power to the faint, and to them ⟨p. 368⟩that have no might, he increaseth strength, Psal. 18.18. Isai. 26.4. & 40.29. & 41.10. Psal. 145.14.

By these Infirmities, we should be taught, in our younger years, to provide and lay in comforts against them, and not to trust in the strength of our own Arms, which are so easily broken, but to make the Lord our Arm, and his Right hand our Keeper, whose Arms are everlasting, Isa. 33.2. Deut. 33.27. Psal. 121.5. Not to rest upon our own bottom, nor stay onely upon our own strength, by which no man shall be established, 1 Sam. 2.9. but to make the Lord our stay and support, in whom there is everlasting strength: He is eyes to the blind, and feet to the lame, he giveth power to the faint, and to them

V. 4. And the doors shall be shu• 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 music shall be brought low] Various interpretations are given of these particulars. Some understand the first clause, literally, The doors of the house, by which he was wont to go into the streets, to visit his friends, to walk up and down about his business, shall be now shut up; He shall, by reason of his many infirmities, keep within doors, and abstain from all public meetings, wherein, in his younger years, he was wont greatly to delight. Others, refer it allegorically to the Body, here compared to an House, the doors whereof towards the street, are, in old age, shut up, and made useless. Whereby many things are understood, First, The two Lips, which are the doors of the mouth outwardly, Psal. 141.3. The word is in the dual number. Or, The Mouth, which is the door of the heart: This may be applied, both unto eating, and unto speech, unto the Oesophagus, and the Arteria, the passages for the meat to go down to the stomach, and for the breath to go to the ⟨p. 389⟩lungs, called fistula cibaria, and fistula spiritalis. These pipes are haply here compared unto the street, or passage down into several parts within the body, which have doors or covers, that open one way, and shut another way when we eat and drink, that our food may go right to the stomach, and not away to the lungs. These doors in old age are, through weakness, shut up, and as it were off from their hinges, do not so pliantly and readily do their proper office, as they were wont to do. Whence difficulty of swallowing, and difficulty of speaking; unto which two, most of the interpretations of this place may be referred. Some by these two d••rs, understand the Eye-lids, when they are weak, and hang down over the eyes. Others, All the Senses, which are the outward doors, by which objects enter, and are admitted to the Soul. All which, in old age, are so weakened, and unuseful, that they do very little service.

V. 4. And the doors shall be shu• 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] Various interpretations are given of these particulars. Some understand the first clause, literally, The doors of the house, by which he was wont to go into the streets, to visit his friends, to walk up and down about his business, shall be now shut up; He shall, by reason of his many infirmities, keep within doors, and abstain from all publick meetings, wherein, in his younger years, he was wont greatly to delight. Others, refer it allegorically to the Body, here compared to an House, the doors whereof towards the street, are, in old age, shut up, and made useless. Whereby many things are understood, First, The two Lips, which are the doors of the mouth outwardly,

The next Clause, seems most to favour that sense, which, by Doors, understands the passages of the meat down into the stomach, and of the voice from the lungs, unto both which uses, the Teeth are greatly subservient.

when the sound of the grinding is low] This some apply unto Hearing, when that grow ⟨p. 390⟩weak. Others, unto the Concoction of the stomach, when that is decayed: but the most probable interpretation, is that which applies it to the Teeth, which being few, and weak, cannot readily crush and break harder meats, and so make a lesser sound in eating, then young men do; frangendus misero gingiva panis inermi. When the Teeth are gone, the lips are compressed, the mouth falls down, the organs of feeding and speaking are much disabled. They who take the former clauses literally, join the senses thus together, Old men stay within doors, and walk little abroad, because the weakness of their appetite and digestion doth cause them to eat little, whereby their strength is much abated, neither do they for this reason care to go to feasts, or merry meetings, all desires and delights being in them wholly decayed and broken.

when the sound of the grinding is low] This some apply unto Hearing, when that growe ⟨p. 390⟩weak. Others, unto the Concoction of the stomach, when that is decayed: but the most probable interpretation, is that which applies it to the Teeth, which being few, and weak, cannot readily crush and break harder meats, and so make a lesser sound in eating, then young men do; frangendus misero gingiva panis inermi. When the Teeth are gone, the lips are compressed, the mouth falls down, the organs of feeding and speaking are much disabled. They who take the former clauses literally, joyn the senses thus together, Old men stay within doores, and walk little abroad, because the weakness of their appetite and digestion doth cause them to eat little, whereby their strength is much abated, neither do they for this reason care to go to feasts, or merry meetings, all desires and delights being in them wholly decayed and broken.

and he shall rise up at the voice of the bird] At the chirping or singing of any little bird] An expression of the little sleep which old men have, by reason of the coldness of the stomach, and difficulty of Concoction, sending up fewer vapours to the brain, or less benign, so that they are easily awakened with every little noise. It may also be understood of his weariness to lye long in his bed, by reason of leanness and aches, so that ⟨p. 391⟩he is willing to rise as early as the birds leave their nests.

and he shall rise up at the voice of the bird] At the chirping or singing of any little bird] An expression of the little sleep which old men have, by reason of the coldness of the stomach, and difficulty of Concoction, sending up fewer vapours to the brain, or lesse benigne, so that they are easily awakened with every little noise. It may also be understood of his weariness to lye long in his bed, by reason of leannesse and aches, so that ⟨p. 391⟩he is willing to rise as early as the birds leave their nests.

and all the daughters of music shall be brought low.] By daughters of music, we may understand, First, Some organs of the body tending unto music, either to sing our selves, as the artery for speaking, those fibra vocals which are bended and inflected in singing; or the ear which judgeth of sounds, as the palate of meats, when we hear others sing; or secondly, All kind of musical consort and harmony, vocal or instrumental, which young men greatly delight in, as Solomon did, Eccl. 2.8. but to old men are little delightful, they can neither sing themselves, nor are greatly pleased with the music of others, 2 Sam. 19.34, 35. By these defects we are instructed in the days of our youth, to open all the doors of our heart to let Christ in, that in old age he may be with us, and when our appetite faileth us, he may sup with us, Rev. 3.20. and when our sleep faileth us, he may give us rest; and when all other delights are worn out, a good conscience may be a continual feast, Prov. 15.15▪ and may give songs in the night, Job 35.10. Eph. 5.19.

and all the daughters of musick shall be brought low.] By daughters of musick, we may understand, First, Some organs of the body tending unto musick, either to sing our selves, as the arterie for speaking, those fibra vocales which are bended and inflected in singing; or the ear which judgeth of sounds, as the palate of meats, when we hear others sing; or secondly, All kind of musical consort and harmony, vocal or instrumental, which young men greatly delight in, as Solomon did, Eccl. 2.8. but to old men are little delightful, they can neither sing themselves, nor are greatly pleased with the musick of others, 2 Sam. 19.34, 35. By these defects we are instructed in the daies of our youth, to open all the doors of our heart to let Christ in, that in old age he may be with us, and when our appetite faileth us, he may sup with us,

V. 5. Also when they shall be afraid of that which is High, and fears shall be in the ⟨p. 392⟩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.] These are further degrees of the infirmities of old age when it grows now more decrepit, and near unto the grave.

V. 5. Also when they shall be afraid of that which is High, and fears shall be in the ⟨p. 392⟩way, and the Almond-tree shall flourish, and the grashopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets.] These are further degrees of the infirmities of old age when it grows now more decrepit, and neer unto the grave.

Also when they shall be afraid of that which is High] Either to go up to any high place, for fear of weariness, or want of breath, or giddiness of brain, or disability to hold out, or danger of falling from it; or lest any thing that is over them should fall down upon them and hurt them.

and fears shall be in the way] They shall go slowly and timorously, lest they stumble at every stone or little bunch that is before them, lest they be thrust, and bruised by any that pass by them, lest weariness, sickness, or some other infirmity come upon them, and hinder them in their Journey, lest any thing run against them, and cast them down, no way is so smooth and easy, wherein there will not be something to affright them.

and fears shall be in the way] They shall go slowly and timorously, lest they stumble at every stone or little bunch that is before them, lest they be thrust, and bruized by any that pass by them, lest weariness, sickness, or some other infirmity come upon them, and hinder them in their Journey, lest any thing run against them, and cast them down, no way is so smooth and easie, wherein there will not be something to afright them.

and the Almond-tree shall flourish,] This some take literally, when the Almond flourisheth, in the beginning of the spring, when the grasshopper is fat in the middle of the Summer, then shall the desires and delights (which in those seasons young men were ⟨p. 393⟩wont to take) fail them, they shall find no pleasure in the most beautiful seasons of the year. And so they make the spring to be described by the flowering of the Almond-tree, which doth first bring forth blossoms, Jer. 1.11. and the Summer, by the fatness of the grasshopper, which then is most busy. Others understand it of Aversation from sensual desires, and from pleasant fruits, as we find in Vatablus and Caietan, Omnis Cibus suavis reprobabitur: flocci faciet coitum ob multam debilitatem. But he seemeth to carry on the Allegory, and to compare the speed which old age makes to overtake a man, unto the Almond-tree, which thrusts out her blossoms before any other tree. And as the flowers of the Almond are evident fore-runners of approaching Summer, so is old age of death, The most agreed sense is, of Grey hairs, which are here compared to the white flowers of an Almond-tree, and are called flores Caemiterii. So [Greek or Hebrew], in Sophocles, a white hoary head.

and the Almond-tree shall flourish,] This some take literally, when the Almond flourisheth, in the beginning of the spring, when the grashopper is fat in the middle of the Summer, then shall the desires and delights (which in those seasons young men were ⟨p. 393⟩wont to take) fail them, they shall find no pleasure in the most beautiful seasons of the year. And so they make the spring to be described by the flowring of the Almond-tree, which doth first bring forth blossoms, Jer. 1.11. and the Summer, by the fatness of the grashopper, which then is most busie. Others understand it of Aversation from sensual desires, and from pleasant fruits, as we find in Vatablus and Caietan, Omnis Cibus suavis reprobabitur: flocci faciet coitum ob multam debilitatem. But he seemeth to carry on the Allegory, and to compare the speed which old age makes to overtake a man, unto the Almond-tree, which thrusts out her blossoms before any other tree. And as the flowers of the Almond are evident fore-runners of approaching Summer, so is old age of death, The most agreed sense is, of Gray hairs, which are here compared to the white flowers of an Almond-tree, and are called flores Caemiterii. So , in Sophocles, a white hoary head.