Annotations on the book of Ecclesiastes

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.

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.

And because Princes might haply hereupon think themselves free from all tie or duty towards their people, because they should be free from all danger and rebellion from them: He doth therefore further show the necessary dependence which Prince and people mutually have in regard of Weal and Woe. Thereby deterring Princes from Tyranny and misgovernment: (whereby they utterly subvert the end of Gods ordinance, which was for the peace and prosperity of the people.) And also directing them unto the right means of Government, and proper virtues requisite thereunto, which are, 1▪ Wisdom, and maturity of judgement, that he be not a child, vers. 16. 2. Nobleness of mind, not only in regard of blood, but chiefly in virtuous endowments, raising the ⟨p. 310⟩soul above all sordid & base designs. 3. Temperance and sobriety, eating and drinking to strengthen unto duty, not to disable or indispose unto it, nor to encroach upon it, vers. 16, 17. 4. Diligent attendance, and superinspection over the house of the Common-wealth, that there may be no ruptures in it, but that all be sound, and in good repair, vers. 18. 5. Moderation in delights, not feast for laughter, nor spend the life in mirth and drinking, because excess in these will require a proportionable increase in money and treasures to maintain them, whence will necessarily arise oppressions and extortions upon the people, vers. 19.

And because Princes might haply hereupon think themselves free from all tye or duty towards their people, because they should be free from all danger and rebellion from them: He doth therefore further shew the necessary dependance which Prince and people mutually have in regard of Weal and Woe. Thereby deterring Princes from Tyranny and misgovernment: (whereby they utterly subvert the end of Gods ordinance, which was for the peace and prosperity of the people.) And also directing them unto the right means of Government, and proper vertues requisite thereunto, which are, 1▪ Wisdome, and maturity of judgement, that he be not a child, vers. 16. 2. Nobleness of mind, not only in regard of blood, but chiefly in vertuous endowments, raising the ⟨p. 310⟩soul above all sordid & base designs. 3. Temperance and sobriety, eating and drinking to strengthen unto duty, not to disable or indispose unto it, nor to incroach upon it, vers. 16, 17. 4. Diligent attendance, and superinspection over the house of the Common-wealth, that there may be no ruptures in it, but that all be sound, and in good repair, vers. 18. 5. Moderation in delights, not feast for laughter, nor spend the life in mirth and drinking, because excess in these will require a proportionable increase in money and treasures to maintain them, whence will necessarily arise oppressions and extortions upon the people, vers. 19.

Vers. 1. Dead flies cause the ointment of the Apothecary to send forth a stinking savour: so doth a little folly, &c] In these words the wise man doth by an elegant similitude or proverbial speech, illustrate what he had last spoken, namely, That one sinner destroyeth much good, as one dead fly doth corrupt and mar a whole vessel of most precious ointment, which in those Countries was had in great account, 2 Reg. 20.13. It is here applied unto a mans good name, which is compared unto sweet ointment, Eccles. 7.1. Cant. 1.3. and as a fly, ⟨p. 311⟩though but a little creature, can taint and corrupt much precious perfume, a little mixture of folly and indiscretion will stai• and blemish the Reputation of a man, otherwise very wise and honourable. And this so much the rather, because of the malignity and ingratitude of men, who do more hastily censure one error, then value many graces, and with whom one small miscarriage doth blot out the memory of all other deservings: as one little cloud doth serve to overshadow the whole body of the Sun. Therefore it concerneth us to walk so much the more unblameably, that we may not by the least oversight or folly blemish our profession, or cause it to stink in the nostrils of others, Gen. 34.30. Phil. 2.15. 1 Tim. 6.1. 2 Cor. 6.3. 1 Pet. 2.15. much less by our leaven sour the whole mass, and derive infection upon many others, 1 Cor. 5.6. Gal. 5.9.

Vers. 1. DEad flies cause the oyntment of the Apothecary to send forth a stinking savour: so doth a little folly, &c] In these words the wise man doth by an elegant similitude or proverbial speech, illustrate what he had last spoken, namely, That one sinner destroyeth much good, as one dead flie doth corrupt and mar a whole vessel of most pretious oyntment, which in those Countries was had in great account, 2 Reg. 20.13. It is here applyed unto a mans good name, which is compared unto sweet oyntment,

Dead flies] Flies of death, the Genitive Case in the place of an Adjective, Psal. 2.9. & 31.3. Rom. 7.24. Phil. 3.21. Judg. 7.13. 2 Thess. 2.3. 2 Pet. 2.1. This may be taken either actively, flies which cause death, as the plague of the Locusts is called death, Exod. 10.17. poisonous flies which do render sweet ointment deadly and mortiferous, as instruments of death, P•al. 7. ⟨p. 312⟩14. (i.) which do cause death: Or else, passively, flies which are dead, and by their putrefaction do taint the ointment in the which they are drowned.

Dead flies] Flies of death, the Genitive Case in the place of an Adjective, Psal. 2.9. & 31.3. Rom. 7.24. Phil. 3.21. Judg. 7.13. 2 Thess. 2.3. 2 Pet. 2.1. This may be taken either actively, flies which cause death, as the plague of the Locusts is called death, Exod. 10.17

Dead flies do cause] The Noun is plural, and the Verb singular, which may properly thus be rendered, Any one of dead flies doth cause the ointment to stink; as Exod. 31.14. Rom. 1.20. Thereby intimating the great mischief and damage may be from very small causes.

Dead flies do cause] The Nown is plural, and the Verb singular, which may properly thus be rendred, Any one of dead flies doth cause the oyntment to stink; as Exod. 31.14. Rom. 1.20. Thereby intimating the great mischief and damage may be from very small causes.

cause to send forth a stinking savour] Heb. maketh to stink, exhaleth or belche•• forth; thereby noting a continual Emanation of unsavouriness, so that the stink dot• never cease or give over. When two Verbs o• the same Tense come thus together, Grammarians tell us, that the former hath an adverbial signification, as Jer. 13.18. Humbl• your selves, sit down, (i.) sit humbly down▪ Hos. 9.9. They have made deep, they ha•• corrupted, (i.) They have deeply corrupted. Rom. 10.20. Isaiah is bold and saith, (i.) speaketh boldly. So here, foetere fecit, eructat, (i.) foetide eructat. Which is well rendered in our Version, causeth to send forth a stink.

cause to send forth a stinking savour] Heb. maketh to stink, exhaleth or belche•• forth; thereby noting a continual Emanation of unsavouriness, so that the stink dot• never cease or give over. When two Verbs o• the same Tense come thus together, Grammarians tell us, that the former hath an adverbial signification, as Jer. 13.18. Humbl• your selves, sit down, (i.) sit humbly down▪ Hos. 9.9. They have made deep, they ha•• corrupted, (i.) They have deeply corrupted. Rom. 10.20. Esay is bold and saith, (i.) speaketh boldly. So here, foetere fecit, eructat, (i.) foetide eructat. Which is well rendred in our Version, causeth to send forth a stink.

so doth a little folly him that is in reputation for wisdom and honour] The note of similitude is wanting, as in many other ⟨p. 313⟩places, both in the [Greek or Hebrew], and in the [Greek or Hebrew], as Prov. 11.22. Jer. 17.11. Psal. 125.2.

so doth a little folly him that is in reputation for wisdome and honour] The note of similitude is wanting, as in many other ⟨p. 313⟩places, both in the 〈non-Latin alphabet〉, and in the 〈non-Latin alphabet〉, as Prov. 11.22. Jer. 17.11. Psal. 125.2.