Annotations on the book of Ecclesiastes

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.

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.

are Gracious] Heb. Grace. They are so comely and graceful in themselves, that they minister grace to others, Ephes. 4.29. Col. 4.6. and obtain grace and respect from them. As Abigail did not only appease the wrath of David, but did greatly draw his heart and love towards her, by her wise and gracious words. Prov. 10.32. & 15.1, 2, 4, 26. & 16.23.24.

are Gracious] Heb. Grace. They are so comely and graceful in themselves, that they minister grace to others, Ephes. 4.29. Col. 4.6. and obtain grace and respect from them. As Abigail did not onely appease the wrath of David, but did greatly draw his heart and love towards her, by her wise and gracious words. Prov. 10.32. & 15.1, 2, 4, 26. & 16.23.24.

But the lips of a fool will swallow up himself] Or, will destroy, and drown him, [Greek or Hebrew]; so the 70. the noun is plural, and the verb singular, which may be Emphatical, to note, that every one of his words do destroy: or do suddenly ruin, as a whale, or a grave, doth presently devour that which it swallows. ⟨p. 332⟩A foolish man by froward and disloyal speeches, lays snares against his ow• life, provokes so much wrath and displeasure as thereby utterly to undo, and, as it were▪ eat up himself, Prov. 19.28. Prov. 12.13 Rom. 3.13.

But the lips of a fool will swallow up himself] Or, will destroy, and drown him, 〈non-Latin alphabet〉; so the 70. the noun is plural, and the verb singular, which may be Emphatical, to note, that every one of his words do destroy: or do suddenly ruine, as a whale, or a grave, doth presently devour that which it swallowes. ⟨p. 332⟩A foolish man by froward and disloyal speeches, layes snares against his ow• life, provokes so much wrath and displeasure as thereby utterly to undo, and, as it were▪ eat up himself, Prov. 19.28. Prov. 12.13 Rom. 3.13.

V. 13. The beginning of the words of hi• mouth is foolishness, and the end of his talk is desperate madness.] Hereby we understand the Emphasis of the former verse, where a plural noun was joined to a singular verb, noting, that every one of his words, from the beginning to the end, tendeth unto ruin. The more he speaks, the more folly he discovers▪ and goes on from evil unto worse, according as his rage or distemper of mind doth further and further transport him. Corruption in the heart when it breaks forth, is like breach in the Sea, which begins in a narrow passage, till it eat through and cast down […] the banks, 2 Tim. 3.13. as the Pharisee and other Jews in their discourses wit• Christ, did commonly begin with arguments (such as they were) and ended with stones Joh. 8.33., 48, 59. & 10.24, 31. Act. 6.9 & 7.54.57. & 19.28, 34. first they deal foolishly, and then they lift up their horn, Psalm 75.4, 5. from reproaches they go o••to oaths and madness, Psal. 102.8. Act ⟨p. 333⟩22.22 23. Prov. 21.24. 2 Sam, 16.13. Prov. 26.18. & 15.28. Thus a furious man aboundeth in transgression, Prov. 29.22.

V. 13. The beginning of the words of hi mouth is foolishnesse, and the end of his talk is desperate madness.] Hereby we understand the Emphasis of the former verse, where a plural noun was joyned to a singular verb, noting, that every one of his words, from the beginning to the end, tendeth unto ruine. The more he speaks, the more folly he discovers and goes on from evil unto worse, according as his rage or distemper of minde doth further and further transport him. Corruptio in the heart when it breaks forth, is like breach in the Sea, which begins in a narro passage, till it eat through and cast down the banks,

V. 14. A fool also is full of words: A man cannot tell what shall be: and what shall be after him who can tell him] Besides the madness and folly of such a mans discourses, they are also many and endless. A wise man is contented with words enough to express his mind, he speaks always pertinently such things as may bring glory to God, and minister grace to the Hearers. He speaketh with choice & election, and therefore in measure and moderation. As the Orator gives this for the reason why learned men do not make so long and tedious Orations as others of weaker parts, quia doctis est electio & modus: They choose a few things out of many, and weigh their words before they utter them. Whereas fools pour out all that offers it self; verbis humidis & lapsantibus, in ore non in pectore natis de fluunt; as he said, Prov. 15.28. & 29.11. & 10.19. Eccles. 5.7. nature hath given a man but one tongue, and that well fenced in; but two ears, to teach us to be swift to hear and slow to speak, Jam. 1.19.

V. 14. A fool also is full of words: A man cannot tell what shall be: and what shall be after him who can tell him] Besides the madnesse and folly of such a mans discouses, they are also many and endlesse. A wise man is contented with words enough to expresse his mind, he speaks alwayes pertinently such things as may bring glory to God, and minister grace to the Hearers. He speaketh with choyce & election, and therefore in measure and moderation. As the Orator gives this for the reason why learned men do not make so long and tedious Orations as others of weaker parts, quia doctis est electio & modus: They choose a few things out of many, and weigh their words before they utter them. Whereas fooles pour out all that offers it self; verbis humidis & lapsantibus, in ore non in pectore natis de fluunt; as he said, Prov. 15.28. & 29.11. & 10.19.

a fool multiplieth words] Useth many boasting discourses, vainly reporteth his own undertakings ⟨p. 334⟩and purposes, brags what he will do, and what he shall have, as if all events were in his own power; whereas no man, much less a fool, can either tell himself, or understand by any other man, what shall be after him. There seemeth to be an Emphasis in the word, After him, He boasteth what he will do, whither he will go, what success he shall have, the next month, or the next year, when haply the next month or year may be After him, he may be cut off before it come, Psal 49.11, 18. Luke 12.19, 20. Jam. 4.13 — 16. Eccles. 3.22. & 6.12.

a fool multiplyeth words] Useth many boasting discourses, vainly reporteth his own undertakings ⟨p. 334⟩and purposes, brags what he will do, and what he shall have, as if all events were in his own power; whereas no man, much lesse a fool, can either tell himself, or understand by any other man, what shall be after him. There seemeth to be an Emphasis in the word, After him, He boasteth what he will do, whither he will go, what successe he shall have, the next moneth, or the next year, when haply the next moneth or year may be After him, he may be cut off before it come, Psal 49.11, 18. Luke 12.19, 20. Jam. 4.13 — 16. Eccles. 3.22. & 6.12.

The words may haply be a Mimesis, setting forth the humour of such a garrulous person, who saith, A man cannot tell what shall be after him; and then saith it over again, what shall be after him who can tell him? therefore let us indulge to our genius, eat and drink, and enjoy our pleasures while we have time to enjoy them. The former sense seemeth rightest.

V. 15. The labour of the fool wearieth every one of them, because he knoweth not how to go to the City.] Having showed the many attempts of foolish men, both in deeds and words, He here discovereth the vanity and fruitlessness of them all. All his boasting ⟨p. 335⟩projects and undertakings prove but labour in vain. As the Sodomites being smitten with blindness, wearied themselves to find out the door, which they could not get to, Gen. 19.11. He tyreth and wearieth out himself in matters which are most easy, and yet cannot overcome them: for even children can find out the way into a City when they are near unto it. Or, though he have not wit enough to keep a high rode, yet he will be wearying of himself in abstruser things, which are as difficult as to foresee future and contingent events: as in the former verse.

V. 15. The labour of the fool wearieth every one of them, because he knoweth not how to go to the City.] Having shewed the many attempts of foolish men, both in deeds and words, He here discovereth the vanity and fruitlesnesse of them all. All his boasting ⟨p. 335⟩projects and undertakings prove but labour in vain. As the Sodomites being smitten with blindnesse, wearied themselves to find out the door, which they could not get to, Gen. 19.11. He tyreth and wearieth out himself in matters which are most easie, and yet cannot overcome them: for even children can find out the way into a City when they are neer unto it. Or, though he have not wit enough to keep a high rode, yet he will be wearying of himself in abstruser things, which are as difficult as to foresee future and contingent events: as in the former verse.

The sense seemeth to be much like that, vers. 10. as there the fool puts to all his strength to cleave knotty wood with blunt tools, and all in vain; whereas a little wisdom to whet his Iron, would make his work both more easy, and more effectual: so here the fool, like an ignorant Traveller that hath m•ssed his way, goes up and down to little purpose, till he quite weary himself, and yet can never find the way into the City for want of skill, or a guide to direct him, which otherwise would have been most easily and speedily done. Where wisdom is wanting to direct our actions, labour will be endless, we shall sooner weary our selves, ⟨p. 336⟩then effect any thing by blind endeavours. If we understand the words in a civil sense consonantly to the other passages of the Chapter before, then those words, [because he knoweth not to go into the City] do signify the Ignorance of such a man to convers with men, or to behave himself wisely in civil or political relations: Whereas true wisdom is to understand our way, and to make strait paths for our feet to walk in, and to have the light shine on our ways, whatever relation we stand in, or whatever employment we are called unto, Prov. 14.8. Heb. 12.13. Psal. 5.8.

The sense seemeth to be much like that, vers. 10. as there the fool puts to all his strength to cleave knotty wood wtth blunt tooles, and all in vain; whereas a little wisdome to whet his Iron, would make his vvork both more easie, and more effectual: so here the fool, like an ignorant Traveller that hath m•ssed his way, goes up and down to little purpose, till he quite weary himself, and yet can never find the way into the City for want of skill, or a guide to direct him, which otherwise would have been most easily and speedily done. Where wisdome is wanting to direct our actions, labour will be endlesse, we shall sooner weary our selves, ⟨p. 336⟩then effect any thing by blind endeavours. If we understand the words in a civil sense consonantly to the other passages of the Chapter before, then those vvords, [because he knoweth not to go into the City] do signifie the Ignorance of such a man to convers with men, or to behave himself wisely in civil or political relations: Whereas true wisdome is to understand our way, and to make strait paths for our feet to walk in, and to have the light shine on our wayes, whatever relation we stand in, or whatever imployment we are called unto,