Annotations on the book of Ecclesiastes

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] 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,

for yielding pacifieth great offences] This is a reason ab utili, to persuade unto the duty. For whereas a man might haply conceive, that the wrath of a King is implacable, and their lost love unreconcilable again, and that therefore their case being desperate, a man were as good give over duty, as perish under it: He showeth, that by submission and lenity of spirit, a man may not only recover the favour, but prevent and preserve his Prince from many offences. Some render the wo•ds vir sanans, an healer, pacifieth great offences; and so the Septuagint, [Greek or Hebrew]: He that by gentle behaviour, seeketh to heal the wound and breach between him and his Sovereign, shall pacify great offences. Or, as a man in a course of Physic, will abstain ⟨p. 320⟩from those things which are hurtful unto him: so a wise man will leave off all those sins, whereby the anger of the Ruler may be stirred up against him. Wisdom is of an healing nature, Prov. 12.18. & 16.24. as we see in the carriage of Abigail to David, 1 Sam. 25. and of the Woman of Abel to Joab, 2 Sam. 20. others rendering it by mollities or remissio, yielding▪ or fainting, give a double sense of it; First, That a mans yielding to temptations and passions of disloyalty, doth cause many offences to rest on him, doth bring with it many other sins, through fainting in the day of adversity, Prov. 24.10. Secondly, that yielding for a while unto the tempest, doth break the force of it, and cause the heart of a man to relent and to melt towards those, who do with calmness and humility endeavour to divert it, Prov. 15.1. & 25.15. As a tempest which breaketh strong Oaks that resist it, doth no hurt unto the weak Corn which yields unto it: Or as Wool or mud, doth more abate the force of a Canon bullet, then walls of stone that stand stubbornly against it. See

V. 5, 6. There is an evil which I have s••n under the Sun, as an error which proceedeth ⟨p. 321⟩from the Ruler, &c.] Here is intimated another cause of defection and rebellion against Princes, namely, misgovernment, when through their error and inadvertency, unworthy persons are exalted, and men of eminency and desert depressed.

V. 5, 6. There is an evil which I have s••n under the Sun, as an errour which proceedeth ⟨p. 321⟩from the Ruler, &c.] Here is intimated another cause of defection and rebellion against Princes, namely, misgovernment, when through their errour and inadvertency, unworthy persons are exalted, and men of eminency and desert depressed.

There is an evil] Another evil, or a common evil; an evil under the Sun, in humane affairs.

as an error] Which is indeed an error: It is here Caph veritatis, not a note of comparison, or similitude, but of truth; as Judg. 13.23. Neh. 7.2. Hos. 4.4. & 5.10. Luke 22.44. By error, is noted a fault committed ignorantly and through inadvertency; as Levit. 4.2. Numb. 15.24. Whereby we are taught to put the fairest construction upon the faults of Superiors, in the case of misgovernment; it being so easy a thing for them, who must see much with other mens eyes, and cannot possibly have a clear knowledge of the worth of all persons whom they advance, but may easily be carried into mistakes by the flatteries, or plausible pretences of those that serve them, to be deceived in their opinions, of the fitness of persons for those places of trust, wherein they do employ them.

as an errour] Which is indeed an errour: It is here Caph veritatis, not a note of comparison, or similitude, but of truth; as Judg. 13.23. Neh. 7.2. Hos. 4.4. & 5.10. Luke 22.44. By errour, is noted a fault committed ignorantly and through inadvertency; as Levit. 4.2. Numb. 15.24. Whereby we are taught to put the fairest construction upon the faults of Superiours, in the case of misgovernment; it being so easie a thing for them, who must see much with other mens eyes, and cannot possibly have a clear knowledg of the worth of all persons whom they advance, but may easily be carried into mistakes by the flatteries, or plausible pretences of those that serve them, to be deceived in their opinions, of the fitnesse of persons for those places of trust, wherein they do imploy them.

Folly is set in great dignity; and the rich sit in low places] Fools are very highly advanced: ⟨p. 322⟩The abstract for the concrete, to denote men extremely foolish and wicked; as Psal. 5.9. 1 Cor. 2.14. Phil. 3.2. Cant. 5.16. This is matter of much grief and trouble to good men, when power is put into the hands of men, as Vice-gerents for God, who yet will use it all against him. When the great interests of States and Churches, shall be entrusted in the hands of those, who have neither skill nor hearts to promote the good of them, Psal. 12.8. Prov. 28.28. & 29.2. Esth. 3.1—15. This the Lord is often pleased in his providence to permit, sometimes for the punishment of a wicked people, Job 34 30. Isa. 19.4. Hos. 13.11. Zach. 11.6. Prov. 28.2. Judg. 9.23, 24. and sometimes for the trial of his faithful servants, and to stir up in them earnest prayer for those who are in authority, that according to their duty they may be friends to those that are pure of heart, 1 Tim. 2.1, 2. Prov 22.11.