Annotations on the book of Ecclesiastes

As the fishes that are taken in an evil net, [evil and exitious unto them,] and as the birds that are caught in a snare; so are the ⟨p. 302⟩sons of men snared in an evil time, when it falleth suddenly upon them] Many times when we think things to go best with us, as the fish and the bird go with much hope and promise of good to themselves, unto the bait and snare: so men fall into evil by those very means by which they promised much good unto themselves, Esther, 5.12. Psal. 69.22. 2 Sam. 13.28. Luke 12.19, 20. He intimateth likewise, that as the wisdom of man can easily deceive the simple birds, so the providence and power of God can be too hard for all the wisdom of men, and ensnare them in their own counsels, Job 5.12.13, 14. Prov. 11.5, 6. He can suddenly infatuate them, Isa. 19.11—15. or suddenly start up some unexpected circumstance, which shall vary the nature of the whole business, though otherwise never so wisely contrived, 1 Sam. 23.27, 28. Job 22.10. Psal. 64.7.

As the fishes that are taken in an evil net, [evil and exitious unto them,] and as the birds that are caught in a snare; so are the ⟨p. 302⟩sons of men snared in an evil time, when it falleth suddenly upon them] Many times when we think things to go best with us, as the fish and the bird go with much hope and promise of good to themselves, unto the bait and snare: so men fall into evil by those very means by which they promised much good unto themselves,

V. 13, 14, 15, 16. This wisdom have I seen also under the Sun, and it seemed great unto me: There was a little City, &c.] These words may be understood either as the Observation of another Vanity, namely, the disrespect which is showed unto wisdom when it is over-clouded with poverty, by the example or parable of a little City, delivered from a great King, by a poor despised ⟨p. 303⟩man: or else in Relation to the words next preceding, thus; Though it be true, that sometimes Events fall out contrary to the second causes, so that even wise men are disappointed in their works of those ends which regularly should have ensued upon them; yet wisdom ought not therefore to be despised, no not in the meanest persons; for as sometimes God doth deny success to the most proper and probable causes, so doth he at other times give great deliverance by unknown and unthought on means. The scope is to show the excellent use of wisdom, and how highly it is to be valued, though it be as a treasure in an earthen vessel, 2 Cor. 4.7. though brought unto us by mean hands: as David blessed God for the wise counsel of Abigail, 1 Sam. 25.32, 33. and Naaman rejected not the advice of a little maid, 2 Reg. 5.2, 3, 4. wisdom, in but a woman, saved a City from destruction, 2 Sam. 20.16—22.

V. 13, 14, 15, 16. This wisdome have I seen also under the Sun, and it seemed great unto me: There was a little City, &c.] These words may be understood either as the Observation of another Vanity, namely, the disrespect which is shewed unto wisdome when it is over-clouded with poverty, by the example or parable of a little City, delivered from a great King, by a poor despised ⟨p. 303⟩man: or else in Relation to the words next preceding, thus; Though it be true, that sometimes Events fall out contrary to the second causes, so that even wise men are disappointed in their works of those ends which regularly should have ensued upon them; yet wisdome ought not therefore to be despised, no not in the meanest persons; for as sometimes God doth deny success to the most proper and probable causes, so doth he at other times give great deliverance by unknown and unthought on means. The scope is to shew the excellent use of wisdome, and how highly it is to be valued, though it be as a treasure in an earthen vessel,

It seemed great unto me] However the wisdom of the poor man was undervalued by others, yet it seemed great unto me; so much the greater, by how much fewer helps and means he had to attain unto it.

It seemed great unto me] However the wisdome of the poor man was undervalued by others, yet it seemed great unto me; so much the greater, by how much fewer helps and means he had to attain unto it.

now there was found in it a poor wise man] He found in it: Verbs active of the third person are used sometimes passively, Isa. 9.6. Hos. 10.2. God many times maketh one wife and holy man a means of delivering a whole people, Prov. 11.11. Gen. 50.20. 1 Reg. 2.12. 1 Sam. 17.8, 9, 51, 52. Deut. 32.30.

And he by his wisdom delivered the City] As one Archimedes at Syracuse, by his Art, did more towards the defence of the City, then all the rest that were in it; [Greek or Hebrew].

And he by his wisdome delivered the City] As one Archimedes at Syracuse, by his Art, did more towards the defence of the City, then all the rest that were in it; 〈non-Latin alphabet〉.

yet no man remembered that poor man] This deliverance was wrought by a poor man whom no man made any account of, nor expected any such good from, being an obscure unknown person: and when he had wrought it, no man looked after him, to return him thanks for it, 2 Cor. 4.7.

yet no man remembred that poor man] This deliverance was wrought by a poor man whom no man made any account of, nor expected any such good from, being an obscure unknown person: and when he had wrought it, no man looked after him, to return him thanks for it, 2 Cor. 4.7.

Then said I, wisdom is better then strength] As Chap. 7.19. Prov. 21.22. & 24.3, 4, 5. Hereby we are taught to consider the goodness of things in comparison ⟨p. 305⟩one to another, and to prefer that which is most excellent, 1 Cor. 12.31. & 7.38. 1 Sam. 15.22.

Then said I, wisdome is better then strength] As Chap. 7.19. Prov. 21.22. & 24.3, 4, 5. Hereby we are taught to consider the goodness of things in comparison ⟨p. 305⟩one to another, and to prefer that which is most excellent, 1 Cor. 12.31. & 7.38. 1 Sam. 15.22.

V. 17. The words of wise men are heard in quiet, more then the cry of him that ruleth among fools] Are heard, that is, ought to be heard. As a son honoureth his father, Mal. 1.6. that is, he ought to honour him.

are heard in quiet] That is, either are to be delivered with submission and meekness, Prov. 25.15. 1 Reg. 12.7. Or, Are to be heard with a tractable and calm spirit, without pride or contradiction, Job. 29.21, 22. Jam. 1.21. A wise man speaking, though without clamour, contention, or ostentation, doth by his weighty and seasonable advice, more calm the spirits of his hearers, and by his sober and serious counsel more powerfully prevail with them, then all the angry and passionate words of such as have more power, but no skill to manage it: Ille regit dictis animos & pectora mulcet.

V. 18. Wisdom is better then weapons of war: but one sinner destroyeth much good.] Wisdom is not only better then strength, but then strength armed and seconded with military provisions: the poor mans wisdom did not only deliver the City from the great King and his numerous Army, but from his bulwarks and fortifications ⟨p. 306⟩which he had raised against it.

V. 18. Wisdome is better then weapons of war: but one sinner destroyeth much good.] Wisdome is not only better then strength, but then strength armed and seconded with military provisions: the poor mans wisdome did not only deliver the City from the great King and his numerous Army, but from his bulwarks and fortifications ⟨p. 306⟩which he had raised against it.

but one sinner destroyeth much good] By the opposition between a sinner and a wise man, It is evident, that Solomons Wise man here, is also a godly man: otherwise God useth to infatuate and defeat the counsels of worldly wisdom, 2 Sam. 15.31. Isa. 19.11—14. Isa. 29.14. & 44.25. 1 Cor. 1.19.

but one sinner destroyeth much good] By the opposition between a sinner and a wise man, It is evident, that Solomons Wise man here, is also a godly man: otherwise God useth to infatuate and defeat the counsels of worldly wisdome, 2 Sam. 15.31. Isa. 19.11—14. Isa. 29.14. & 44.25. 1 Cor. 1.19.

one sinner] Some render it, Qui in uno peccat. He that in war through folly and inadvertency committeth one Error, may destroy a whole Army: for they say, In bello non licet bis peccare. That one Error in Absalom in preferring the counsel of Hushai before Achitophels, did undo his whole enterprise. But it is rather to be understood in opposition to the one poor wise man, vers. 15. one wicked man like Achan will endanger the Camp. Josh. 7.1—5. 1 Cor. 5.6. as one leak in a ship, one spark in a barrel of gun-powder will suddenly undo all. One fool can throw a jewel into the Sea, which a thousand wise men cannot get up again: [Greek or Hebrew]. •rex totus in agris unius Scabby cadit.

one sinner] Some render it, Qui in uno peccat. He that in war through folly and inadvertency committeth one Errour, may destroy a whole Army: for they say, In bello non licet bis peccare. That one Errour in Absalom in preferring the counsel of Hushai before Achitophels, did undo his whole enterprize. But it is rather to be understood in opposition to the one poor wise man, vers. 15. one wicked man like Achan will endanger the Camp. Josh. 7.1—5. 1 Cor. 5.6. as one leak in a ship, one spark in a barrel of gun-powder will suddenly undo all. One fool can throw a jewel into the Sea, which a thousand wise men cannot get up again: 〈non-Latin alphabet〉. •rex totus in agris unius Scabie cadit.

CHAP. X.

IN the later end of the former Chapter, he showed the excellent use of godly wisdom in order unto tranquillity, both private and public, and the mischief which one fool might do in destroying much good: which last clause in that Chapter, he proceedeth in the beginning of this, to demonstrate by three instances, showing first how folly destroys a good name, which he illustrateth by an excellent similitude, vers. 1. Secondly, how it spoils a mans actions and undertakings, which by wisdom might be dexterously managed, vers. 2. Thirdly, How it defaceth a mans whole behaviour, and conversation, vers. 3.

IN the later end of the former Chapter, he shewed the excellent use of godly wisdome in order unto tranquillity, both private and publick, and the mischief which one fool might do in destroying much good: which last clause in that Chapter, he proceedeth in the beginning of this, to demonstrate by three instances, shewing first how folly destroyes a good name, which he illustrateth by an excellent similitude, vers. 1. Secondly, how it spoils a mans actions and undertakings, which by wisdome might be dexterously managed, vers. 2. Thirdly, How it defaceth a mans whole behaviour, and conversation, vers. 3.

Then he proceedeth to show the excellent use of true wisdom, in relation to our behaviour towards Princes, and Persons in Authority, whereby, through prudent Caution, meekness, and gracious deportment, a man may restrain in himself all thoughts, speeches, or attempts tending unto rebellion, and may allay and pacify the displeasure which had been conceived against him, in the mind of the Ruler; whereas folly transporting a man into any disloyal resolutions, doth but ruin himself, and end in fruitless ⟨p. 308⟩and weary labour. Concerning those kind of disloyal Affections, He showeth, First, The Rise and occasion of them, which may be double. First, Undutiful and Revengeful passions, upon any private displeasure of the Ruler against us in our own particular persons, vers. 4. Secondly, Envy or Indignation growing out of Errors in Government; when a man observes foolish and unworthy persons to be advanced, and those more Honourable and deserving to be depressed and discountenanced, vers. 5.6, 7.

Then he proceedeth to shew the excellent use of true wisdome, in relation to our behaviour towards Princes, and Persons in Authority, whereby, through prudent Caution, meekness, and gracious deportment, a man may restrain in himself all thoughts, speeches, or attempts tending unto rebellion, and may allay and pacifie the displeasure which had been conceived against him, in the mind of the Ruler; whereas folly transporting a man into any disloyal resolutions, doth but ruine himself, and end in fruitless ⟨p. 308⟩and weary labour. Concerning those kind of disloyal Affections, He sheweth, First, The Rise and occasion of them, which may be double. First, Undutifull and Revengefull passions, upon any private displeasure of the Ruler against us in our own particular persons, vers. 4. Secondly, Envy or Indignation growing out of Errors in Government; when a man observes foolish and unworthy persons to be advanced, and those more Honourable and deserving to be depressed and discountenanced, vers. 5.6, 7.