Annotations on the book of Ecclesiastes

and Princes walking as servants upon the earth] As David seemeth to have walked ⟨p. 324⟩when he fled from Absalom, 2 Sam. 15.30.

and Princes walking as servants upon the earth] As David seemeth to have walked ⟨p. 324⟩when he fled from Absolom, 2 Sam. 15.30.

V. 8, 9. He that diggeth a pit shall fall into it, and who so breaketh an hedge, a serpent shall bite him. Who so removeth stones, shall be hurt therewith: and he that cleaveth wood, shall be endangered thereby] These are four Proverbial similitudes, tending all unto one end, viz. to show, that evil usually returneth on the heads of those who were authors of it; [Greek or Hebrew]. Psal. 7.15, 16. & 9.15, 16. Job 5.13. Prov. 11.5, 6. & 26.27. Esth. 7.10. 2 Sam. 17.23. Exod. 14.28. & 18.11. Obad. ver. 15. Isa. 33.1. Judg. 1.6, 7. Quod quisque ••lieno excogitavit supplicio, excipit suo. He that made the fetters for another, doth many times wear them himself.

V. 8, 9. He that diggeth a pit shall fall into it, and who so breaketh an hedge, a serpent shall bite him. Who so removeth stones, shall be hurt therewith: and he that cleaveth wood, shall be endangered thereby] These are four Proverbial similitudes, tending all unto one end, viz. to shew, that evil usually returneth on the heads of those who were authors of it; 〈non-Latin alphabet〉. Psal. 7.15, 16. & 9.15, 16

The application of this general, in the present case, is, First, against Princes, who do so advance unworthy men, and depress the well deserving; such disorders in Government do, many times, redound unto their own sufferings, and while they oppress the people, they do supplant their own Thrones, Prov. 16.12. & 25.5. 2 Reg. 8.8.15.

The application of this general, in the present case, is, First, against Princes, who do so advance unworthy men, and depresse the well deserving; such disorders in Government do, many times, redound unto their own sufferings, and while they oppress the people, they do supplant their own Thrones, Prov. 16.12. & 25.5. 2 Reg. 8.8.15.

Thirdly, against the undutiful and rebellious carriages of people towards their Princes and Rulers, which commonly are pernicious unto the authors thereof, as we find in the examples of Absalom, Sheba, and others, 2 Sam. 18.14. & 20.22. 2 Chron. 23.15. & 25.3. & 33.24, 25. Esth. 2.21, 22, 23.

Thirdly, against the undutiful and rebellious carriages of people towards their Princes and Rulers, which commonly are pernicious unto the authors thereof, as we finde in the examples of Absolom, Sheba, and others, 2 Sam. 18.14. & 20.22. 2 Chron. 23.15. & 25.3. & 33.24, 25. Esth. 2.21, 22, 23.

he that diggeth a pit shall fall into it] It is a similitude drawn from Huntsmen, who dig pits, and then cover them over again, as if they were firm ground, by which means the beasts passing on them, fall in and are taken. Many times in the digging of such a pit, the earth falls on him that openeth it. It is used Metaphorically, for an attempting of evil to ensnare another man, Job 6.27. in the which snare many times a man is taken himself, Psal. 10.2. & 9.15. Prov. 5.22. Dan. 6.24.

and who so breaketh an hedge, a serpent shall bite him] Serpents and Adders use to harbour in old walls and hedges, so that without much caution, he that rashly removeth them, is in danger of being slung by them, Act. 28.3. Now as hedges do enclose ⟨p. 326⟩grounds, and distinguish the property of one man from another; so the Lord hath set an hedge about his own ordinance of Magistracy, which he will not have violated by any disloyal attempts, as the phrase is used in another case, Job 1.10. Ezr. 9.9. And all traitorous attempts against the Ordinance of God, is a breaking of that mound, and an encroaching upon that authority, which seldom escapeth some mischief or other, which the contrivers thereof did not foresee, nor were wise enough to prevent. It is a dangerous thing to confound rule and subjection, and to break down the partition wall between the one and the other. They who are impatient of rule over them, have ruin very near them.

and who so breaketh an hedge, a serpent shall bite him] Serpents and Adders use to harbour in old walls and hedges, so that without much caution, he that rashly removeth them, is in danger of being slung by them, Act. 28.3. Now as hedges do inclose ⟨p. 326⟩grounds, and distinguish the property of one man from another; so the Lord hath set an hedge about his own ordinance of Magistracy, which he will not have violated by any disloyal attempts, as the phrase is used in another case, Job 1.10. Ezr. 9.9. And all trayterous attempts against the Ordinance of God, is a breaking of that mound, and an incroaching upon that authority, which seldom escapeth some mischief or other, which the contrivers thereof did not foresee, nor were wise enough to prevent. It is a dangerous thing to confound rule and subjection, and to break down the partition wall between the one and the other. They who are impatient of rule over them, have ruine very near them.

Who so removeth stones shall be hurt therewith] He that goeth about to demolish a building, and to pull the great stones out of the walls thereof, [Greek or Hebrew]; shall be put to pain and labour thereby; So the Septuagint: [Greek or Hebrew], shall be broken and torn thereby; So Aquila: [Greek or Hebrew] shall be hurt, and suffer evil thereby; So Symmachus. So dangerous is the attempt of those, who go about to unjoint, and dissolve the ligaments of Government. A-like expressions we find, Zach. 12.13. Matth▪ 21.44.

Who so removeth stones shall be hurt therewith] He that goeth about to demolish a building, and to pull the great stones out of the walls thereof, 〈non-Latin alphabet〉; shall be put to pain and labour thereby; So the Septuagint: 〈non-Latin alphabet〉, shall be broken and torn thereby; So Aquila: 〈non-Latin alphabet〉 shall be hurt, and suffer evil thereby; So Symmachus. So dangerous is the attempt of those, who go about to unjoynt, and dissolve the ligaments of Government. A-like expressions we finde, Zach. 12.13. Matth▪ 21.44.

and he that cleaveth wood shall be endangered thereby] Or, heated thereby; The Chaldee, shall be burnt thereby: Shall not do it without danger, if his Tools be blunt, as it followeth in the next verse. We find mention of danger in this employment, Deut. 19.5. 2 Reg. 6.4, 5. So all these four Proverbial Similitudes tend unto one and the same end.

and he that cleaveth wood shall be endangered thereby] Or, heated thereby; The Chaldee, shall be burnt thereby: Shall not do it without danger, if his Tools be blunt, as it followeth in the next verse. We finde mention of danger in this imployment, Deut. 19.5. 2 Reg. 6.4, 5. So all these four Proverbial Similitudes tend unto one and the same end.

V. 10. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct] This seems to relate to the words next immediately before it. He that cleaveth wood, if the iron be blunt, shall be endangered and over-heated thereby, as being every stroke necessitated to put to more strength, and all in vain, till wisdom, by whetting the weapon do get the better of the wood. Nay, the more strength is used, when the iron is too blunt to enter, the more danger there is of its recoiling upon him that useth it. So in the present case, the more violent and froward the passions of men are against Governors, the more danger do they create unto themselves. Princes being like strong Oaks, that are not easily wrought upon by opposition: But wise, mild, and gentle behaviour may break their displeasure: as wisdom directing a man to whet his iron, will with less labour ⟨p. 328⟩cleave the strongest Timber. Like hereunto was that of Aesop to Solon, that we should speak unto Princes [Greek or Hebrew]; either very little, or that which may sweeten and please them.

V. 10. If the iron be blunt, and he do not whet the edg, then must he put to more strength: but wisdom is profitable to direct] This seems to relate to the words next immediately before it. He that cleaveth wood, if the iron be blunt, shall be endangered and over-heated thereby, as being every stroke necessitated to put to more strength, and all in vain, till wisdom, by whetting the weapon do get the better of the wood. Nay, the more strength is used, when the iron is too blunt to enter, the more danger there is of its recoiling upon him that useth it. So in the present case, the more violent and froward the passions of men are against Governours, the more danger do they create unto themselves. Princes being like strong Oaks, that are not easily wrought upon by opposition: But wise, mild, and gentle behaviour may break their displeasure: as wisdom directing a man to whet his iron, will with lesse labour ⟨p. 328⟩cleave the strongest Timber. Like hereunto was that of Esop to Solon, that we should speak unto Princes 〈non-Latin alphabet〉; either very little, or that which may sweeten and please them.

then must he put to more strength] Or, then it will overcome the strength of him that cutteth. Some understand it of an Army; it will exercise and weary the whole strength of an Army, to cleave wood with it. Or, in War, though the arms be blunt, so that strength can do little good, yet wisdom may supply that defect, and get the victory; as Chap. 9.15, 16.

but wisdom is profitable to direct] Or, the the excellency of direction is wisdom. The Infinitive Mood for the Noun, as Merc•• hath observed; as 2 Reg. 19.27. Psal. 101.3. The direction which wisdom gives▪ is more profitable then strength; it guideth a mans actions without so much toil and labour, unto a better end. It is, of all other, the most excellent moderator and director of the actions of life; because without it, all other means are bootless and full of hazard: without it labour is dangerous; there is wisdom requisite in the most ordinary and meanest works, in digging, in bearing burdens, in cleaving and hewing of Wood; as we read of a Porter, whom a Philosopher took and ⟨p. 329⟩bred unto learning, because he observed a natural wisdom and dexterity, in his ordering of his burden for the more easy carriage; 1 Reg. 5.6. Isai. 28.24, 25, 26. Without it strength of body is useless; a blunt Axe will tire out the arm of the strongest man, if he have not wisdom to whet it. Art and cunning can move bodies, and apply Engines, which exceed all the strength of the body alone, to stir or stand under. As we find what huge stones were placed in the Temple, in our Saviours time, Luke 21.5. Josephus saith of them, that they were 12. cubits one way, and 8. another. 3. Without it, eloquence is to no purpose, for unless a man have wisdom to charm a Serpent before he bite, all a mans eloquence afterward will not be able to heal him.

but wisdom is profitable to direct] Or, the the excellency of direction is wisdom. The Infinitive Mood for the Noun, as Merc•• hath observed; as 2 Reg. 19.27. Psal. 101.3. The direction which wisdom gives▪ is more profitable then strength; it guideth a mans actions without so much toyl and labour, unto a better end. It is, of all other, the most excellent moderator and director of the actions of life; because without it, all other means are bootless and full of hazard: without it labour is dangerous; there is wisdom requisite in the most ordinary and meanest works, in digging, in bearing burdens, in cleaving and hewing of Wood; as we read of a Porter, whom a Philosopher took and

V. 11. Surely a Serpent will bite without enchantment, and a babbler is no better] Or, If the Serpent bite without being charmed, or before he be charmed, there is then no profit to him that is a master of his tongue, or an eloquent man. A mans eloquence will do him no good, after the Serpent hath bitten him; except he do wisely charm him, before the danger become: The meaning is, that a man should by meekness of wisdom, as by a charm, allay the displeasure of the Ruler against him, before it break forth, ⟨p. 330⟩and be too late to pacify him. Or, according to the scope of our Version, A wise ma• should, by meekness and discretion, charm his own bitter tongue, and spirit of detraction, whereby he is apt to curse and revile the Ruler of the people. Such a vain babbler, whose lawless tongue is ever finding faul• with Government, and speaking evil of dignities, is no better then an uncharmed Serpent, Psal. 58.4, 5. Rom. 3.13. Or, as • Serpent bites most dangerously, which bite• without hissing, doth not give warning of the harm, that a man might fly from it; so of all enemies, a secret detractor is the worst.

V. 11. Surely a Serpent will bite without enchantment, and a babler is no better] Or, If the Serpent bite without being charmed, or before he be charmed, there is then no profit to him that is a master of his tongue, or an eloquent man. A mans eloquence will do him no good, after the Serpent hath bitten him; except he do wisely charm him, before the danger become: The meaning is, that a man should by meekness of wisdome, as by a charm, allay the displeasure of the Ruler against him, before it break forth, ⟨p. 330⟩and be too late to pacifie him. Or, according to the scope of our Version, A wise ma• should, by meekness and discretion, charm his own bitter tongue, and spirit of detraction, whereby he is apt to curse and revile the Ruler of the people. Such a vain babler, whose lawless tongue is ever finding faul with Government, and speaking evil of dignities, is no better then an uncharmed Serpent,

The scope is, 1. To compare the spirit of disloyalty and murmuring in the people against their Rulers, (so often forbidden, Exod. 22.28. Act. 23.4. Jude vers. 12. 1 Pet. 2.23.) unto the biting of a Serpent, every rebellious & traitorous speech against those who are over us by Gods ordinance and in his stead, is full of deadly poison, Ezek. 2.6. a sin which the querulous disposition of people is very apt to transport them into. Exod. 15.24. & 16.2. and .17.2. Numb. 14.2.

The scope is, 1. To compare the spirit of disloyalty and murmuring in the people against their Rulers, (so often forbidden, Exod. 22.28. Act. 23.4. Jude vers. 12. 1 Pet. 2.23.) unto the biting of a Serpent, every rebellious & trayterous speech against those who are over us by Gods ordinance and in his stead, is full of deadly poyson, Ezek. 2.6. a sin which the querulous disposition of people is very apt to transport them into. Exod. 15.24. & 16.2. and .17.2. Numb. 14.2.

2. To compare the wise and humble behaviour of men towards their offended Governors, unto an Enchantment, whereby ⟨p. 331⟩•hat serpentine spirit of detraction is allayed […] an adder is kept from biting by a charm. •n the Original it is, If the serpent bite, &c. We take the conditional conjunction for a Confirmation or Asseveration of a truth. as we likewise render it in other places, Psal. 139.19. Prov. 3.34, & 23.18.

2. To compare the wise and humble behaviour of men towards their offended Governours, unto an Inchantment, whereby ⟨p. 331⟩•hat serpentine spirit of detraction is allayed 〈…〉 an adder is kept from biting by a charm. •n the Original it is, If the serpent bite, &c. We take the conditional conjunction for a Confirmation or Asseveration of a truth. as we likewise render it in other places, Psal. 139.19. Prov. 3.34, & 23.18.

V. 12. The words of a wise mans mouth are Gracious: But the lips of a fool will swallow up himself.] He here showeth, How the words of wise men are not only as a charm to prevent the biting of an enemy, but do further conciliate favour and grace.

V. 12. The words of a wise mans mouth are Gracious: But the lips of a fool will swallow up himself.] He here sheweth, How the words of wise men are not only as a charm to prevent the biting of an enemy, but do further conciliate favour and grace.