Annotations on the book of Ecclesiastes

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.

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.

so doth a little folly] Here is an Ellipsis of the Verb, which is to be repeated out of the former member, namely, It causeth to send forth a stinking savour; as Gen. 1.29, 30. The more eminent any person is for wisdom and honour, the more circumspect ought he to be in his conversation, because a little folly and over-sight will much diminish his reputation; as spots are soonest observed in the whitest and finest garments, and envy (like worms and moths) doth usually feed on the purest cloth, Neh. 6.11. Hierom and the Vulgar read the words to another sense, Pretiosior est sapientia & gloria parva a• tempus stultitia. That sometimes a little folly is more precious then wisdom and honour, 1 Sam. 21.13. But this, besides the grammatical incongruity, holdeth no proportion to the former part of the verse, whereunto it answereth, and therefore is neglected by the best Interpreters.

so doth a little folly] Here is an Ellipsis of the Verb, which is to be repeated out of the former member, namely, It causeth to send forth a stinking savour; as Gen. 1.29, 30. The more eminent any person is for wisdome and honour, the more circumspect ought he to be in his conversation, because a little folly and over-sight will much diminish his reputation; as spots are soonest observed in the whitest and finest garments, and envy (like worms and moths) doth usually feed on the purest cloath, Neh. 6.11. Hierom and the Vulgar read the words to another sense, Pretiosior est sapientia & gloria parva a• tempus stultitia. That sometimes a little folly is more pretious then wisdome and honour, 1 Sam. 21.13. But this, besides the grammatical incongruity, holdeth no proportion to the former part of the verse, whereunto it answereth, and therefore is neglected by the best Interpreters.

V. 2. A wise mans heart is at his right hand, but a fools heart at his left] A like kind of proverbial form we had, Chap. 2.14. The right hand is usually the most expedite and ready for action, doth its work more ⟨p. 314⟩surely, more speedily, more decently, therefore the right hand is the dearest of the two, Matth. 5.29, 30. and it is noted as a thing strange and unusual when men have been left handed, or able to use both hands alike, Judg. 3.21. & 20.16. 1 Chron. 12.2. So the meaning is, A wise mans heart is ready and prepared unto every good work, he doth things with judgment and counsel, he doth with mature advice and deliberation so weigh his actions, the circumstances, consequences, probabilities, and events of them, as that he may not afterwards repent of his behaviour therein. He worketh by the guidance of his heart, Prov. 15.22. Luke 14.28 — 30. But a fool is left-handed in his works, doth all his business bunglingly, preposterously, inconsiderately, either when he adviseth about business his hand is absent, and doth not execute it; or when he worketh and goeth about it, his heart is absent, and doth not direct it. A wise man hath the command of his heart, knows how to use it seasonably, opportunely, and in conformity to times, places, persons, so that his undertakings may be successful and prosperous: whereas a fool is transported with passion, amazed at difficulties, perplexed with uncertainties, at his wits end, and knows not which way to take, or what to resolve, goes ⟨p. 315⟩about his business as awkwardly and undecently, as a man would do whose right hand were tied behind him, and had only his left hand to help him, Prov. 2.10—15. & 4.26

V. 3. Yea also when he that is a fool walketh by the way, his wisdom faileth him, &c.] Not only in his private actions and undertakings, but in his open conversation amongst men, in his motions, gestures, behaviour, gate, countenance, usual deportment, he is destitute of prudence and common discretion, and bewrayeth the folly of his heart, by the affected fondness of his conversation.

V. 3. Yea also when he that is a fool walketh by the way, his wisdome faileth him, &c.] Not onely in his private actions and undertakings, but in his open conversation amongst men, in his motions, gestures, behaviour, gate, countenance, usual deportment, he is destitute of prudence and common discretion, and bewrayeth the folly of his heart, by the affected fondness of his conversation.

and he saith to every one, that he is a fool] The Septuagint render it, [Greek or Hebrew], whatsoever he thinketh on is folly. Symmachus in Hierom, He suspecteth of all men that they are fools. Whereunto the Vulgar answereth, Cum ipse insipiens sit, omnes stultos aestimat, being a fool himself, he accounteth all other men fools: as to him that hath the Jaundice every thing ⟨p. 316⟩seemeth yellow; and to him that hath a distempered palate, every sweet thing •asteth bitter; to him that hath a vertiginous brain, every fixed thing seemeth to turn round; so to a man made up of pride and folly, other men much wiser then himself do appear fools. The Chaldee rendereth it, All men say that he is a fool. But the most emphatical is as we read it, He saith to All men, That he is a fool: He doth so palpably discover, and as it were proclaim his own folly, by his gestures and behaviour, as if he would himself tell them that he is a fool, Prov. 6.13. & 12.23. & 13.6. & 18.2. Jude vers. 13.

and he saith to every one, that he is a fool] The Septuagint render it, 〈non-Latin alphabet〉, whatsoever he thinketh on is folly. Symmachus in Hierom, He suspecteth of all men that they are fooles. Whereunto the Vulgar answereth, Cum ipse insipiens sit, omnes stultos aestimat, being a fool himself, he accompteth all other men fools: as to him that hath the Jaundies every thing ⟨p. 316⟩seemeth yellow; and to him that hath a distempered palate, every sweet thing •asteth bitter; to him that hath a vertiginous brain, every fixed thing seemeth to turn round; so to a man made up of pride and folly, other men much wiser then himself do appear fools. The Chaldee rendreth it, All men say that he is a fool. But the most emphatical is as we read it, He saith to All men, That he is a fool: He doth so palpably discover, and as it were proclaim his own folly, by his gestures and behaviour, as if he would himself tell them that he is a fool,

V. 4. If the spirit of the Ruler rise up against thee, leave not thy place] Here he showeth the excellent use of wisdom in ordering our conversation towards Superiors, teaching us to bridle all disloyal passions, to restrain all unlawful attempts, to keep our selves in the same even and unmoved temper, whatever provocations we meet with to the contrary.

V. 4. If the spirit of the Ruler rise up against thee, leave not thy place] Here he sheweth the excellent use of wisdome in ordering our conversation towards Superiours, teaching us to bridle all disloyal passions, to restrain all unlawful attempts, to keep our selves in the same eaven and unmoved temper, whatever provocations we meet with to the contrary.

If the spirit of the Ruler] The Chaldee hereby understandeth the power and dominion of any ruling lust, by which a man should not suffer himself to be shaken from his steadfastness, nor removed out of his place, or from his duty. But this is inconsonant with ⟨p. 317⟩the series of this Chapter, which is much taken up in the Errors of Government, and the inconvenient passions which those Errors may produce in the minds of the people. Others understand it of the spirit of Rule and Government, as we often read of the spirit of Judgment. of Prophecy, of Revelation, of Wisdom, of Knowledge; so the skill of Governing, is called the Spirit of God, 1 Sam. 10.10, 11. & 11.6. & 16.14. Isa. 11.1, 2. And they understand it thus, If the Lord advance thee unto high place of power and Government, Leave not thy place, continue humble and lowly still, forget not thy duty towards thy brethren; as Deut. 17.15—20. But the later clause of this verse plainly leads us to another sense; If the spirit, that is, the wrath and displeasure of the Ruler rise up against thee; so passion is sometimes called, Chap. 7.9. Prov. 25.28. Judg. 9.23. 2 Chron. 21.16. And it seems to denote high displeasure, like that of Saul, of whom it is said, That he Breathed out threats against the Church, Act. 9.1. His rage was as a Terrible Blast of a storm against a wall, Isa. 25.4. And this is further intimated in the phrase of Ascending or rising up, as a grievous Tempest, or as a flame of fire,

as Israel to their Tents, 1 Reg. 12.16. He requireth us for conscience towards God, to suffer wrongfully, and to be subject even to those that are froward, and injurious, 1 Pe•. 2.18, 19. Not to violate our Allegiance, nor to attempt any conspiracy against them, but only in our sufferings, to make our prayers and complaints known unto God, who is a Judge between them and us, and is able to ⟨p. 319⟩vindicate our innocency, and to deliver us out of their hands. Every man must keep his station, as Soldiers in an Army are to stay in their own rank, 1 Cor. 7.20, 21. A man cannot expect to have Gods blessing any where, but in his own place. His promises and protection are annexed unto our duty, Psal. 91.11. 2 Chron. 15.2. This was the sin of the Ten Tribes against the house of David, Hos. 8.4. and of Absalom and Sheba against David himself, 2 Sam. 15.10. and 20.1.

as Israel to their Tents, 1 Reg. 12.16. He requireth us for conscience towards God, to suffer wrongfully, and to be subject even to those that are froward, and injurious, 1 Pe•. 2.18, 19. Not to violate our Allegiance, nor to attempt any conspiracy against them, but onely in our sufferings, to make our prayers and complaints known unto God, who is a Judge between them and us, and is able to ⟨p. 319⟩vindicate our innocency, and to deliver us out of their hands. Every man must keep his station, as Souldiers in an Army are to stay in their own rank, 1 Cor. 7.20, 21. A man cannot expect to have Gods blessing any where, but in his own place. His promises and protection are annexed unto our duty,