Annotations on the book of Ecclesiastes

There was a little City, and few men within it] Here in a parable, he showeth the excellency of wisdom, by the greatness of the ⟨p. 304⟩danger from which it delivereth; set forth by a little City, with few men, and weak defence, assaulted by a great King, with a numerous Army, and strong bulwarks: so that the disadvantage was every way on the City side.

There was a little City, and few men within it] Here in a parable, he sheweth the excellency of wisdome, by the greatness of the ⟨p. 304⟩danger from which it delivereth; set forth by a little City, with few men, and weak defence, assaulted by a great King, with a numerous Army, and strong bulwarks: so that the disadvantage was every way on the City side.

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〉.

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.

Secondly, he showeth the great danger of Disloyalty, and that 1. In regard of actions and attempts, which usually prove pernicious to their Authors, and this illustrated by many lively similitudes, vers. 8, 9, 10, 11.

Secondly, he sheweth the great danger of Disloyalty, and that 1. In regard of actions and attempts, which usually prove pernitious to their Authors, and this illustrated by many lively similitudes, vers. 8, 9, 10, 11.

2. In regard of rebellious and foolish speeches, contrary unto that gracious circumspection and decorum which wisdom would teach a man to observe, in the which through the heat of passion, a man usually proceedeth on from bad to worse, vers. 12, 13, 14. Concerning which he showeth, 1. The mischief which they bring, vers. 12. 2. The vanity and fruitlessness of them to the person that utters them, vers. 15. 3. The root of them, ignorance of civil affairs, and want of skill to converse with men, vers. 15. 4. The ⟨p. 309⟩nature of them, they begin in folly, they end in madness, they proceed in babbling, and multiplicity of words, concerning things which a man cannot foresee or know any thing of them, vers. 13, 14.

2. In regard of rebellious and foolish speeches, contrary unto that gracious circumspection and decorum which wisdome would teach a man to observe, in the which through the heat of passion, a man usually proceedeth on from bad to worse, vers. 12, 13, 14. Concerning which he sheweth, 1. The mischief which they bring, vers. 12. 2. The vanity and fruitlessness of them to the person that utters them, vers. 15. 3. The root of them, ignorance of civil affairs, and want of skill to converse with men, vers. 15. 4. The ⟨p. 309⟩nature of them, they begin in folly, they end in madness, they proceed in babling, and multiplicity of words, concerning things which a man cannot foresee or know any thing of them, vers. 13, 14.

3. In regard of inward Thoughts and Affections; concerning which he showeth how little security a man can promise himself even in his most secret and in most projections of disloyalty, in as much as God hath invisible and unexpected means to bring it all to light, vers. 20.

3. In regard of inward Thoughts and Affections; concerning which he sheweth how little security a man can promise himself even in his most secret and in most projections of disloyalty, in as much as God hath invisible and unexpected means to bring it all to light, vers. 20.