Ecclesiastes 9

This chapter begins where the foregoing ends; the wise man proceeding still to justify what he had observed, about the most puzzling question in the world: Why the good and bad fare all alike, without any constant visible distinction? His resolution, cautions, remedies, about this matter, appear so plainly in the Paraphrase and Annotations which I shall annex to it, that I will give no large account here of this chapter; but only • note, that the sum of it is this: that the confusion of.things here below should not move us to discontent, much less incline us to irreligion; but rather dispose us, with thankfulness and sobriety, to enjoy freely that portion of good things, while we have them, which God hath given us. Neither slacking our diligence, nor trusting to it alone; but depending on God’s wise providence, which, notwithstanding that seeming confusion, governs all events: disappointing many times the most likely and applauded means; and again, succeeding the most unlikely and contemptible. Which should move us to commend ourselves and concerns unto God; and then, above all things, to value and study true wisdom and prudence in the management of all affairs; as far excelling mere po\ver, of which we are foolishly ambitious. ears to his wholcsomo advice, they fall into many and great calamities. See Annot. [wi], Vcr. 17. The words ofwiseinen are heard in quiet, more than the cry of him thatmleth among fools.] An intolerable fault this is. For the modest speeches of the meanest wiso man delivered gently, and without noise, are far more worthy to be heard; and, if they meet with a patient ear, and a serene mind, free from the tumult of pride and passion, will bo more regarded, and prove more efficacious, than the most clamorous and imperious language of a powerful fool: as appears by what the poor man propounded for the saving of tho city, which prevailed more in their distress, than the furious outcries of the greatest commander, swaggering among his troops of ignorant soldiers. See Annot. [n] Vcr. 18. Wisdom is better than weapons of war: but one sinner destroyeth much good.] I cannot therefore but again commend counsel and wise conduct, and prefer it before the greatest forces, and all manner of warlike preparation; for it sometimes saves whole armies, nay countries, from “destruction, which have been utterly ruined by the rash boldness and forwardness, or other error, of some mighty man; who hath overthrown well-settled kingdoms and states, and brought them into many miseries: for it is a known thing, that many have been undone by tho fault of one; as by one man’s prudence many have been delivered. See Annot. [o] < j ANNOTATIONS. * [a] cause there seems. to me to be an easy, and plain sense of the words, in coherence with the foregoing. And in expressing of that sense, I have neglected neither the writing, nor the reading, as the Hebrews speak: but taken notice of the sense of the word we translate joined to, as it. is in the text, and as it is in the margin of the Hebrew Bibles. There are many other ways of explaining it, and the whole.verse; but I shall not trouble the reader with any of them, save only with Melancthon’s (which I do not find taken notice of by any. of the later interpreters), who translates the words thus: What therefore is to be chosen? In one that is alive iliere is hope; tmd a living dog, &c. In answer, saith he, to those who, being disturbed at the confusion of things, asked, Must we then choose to labour,.when we meet with no rewards? Solomon replies, By all means follow your calling, and commend events to God. " There is hope while a man lives, that he may come to something; and, although thou canst. not be. a lion,, yet be content,to be a meaner creature, though it be but a little dog..Thou art not able to be. such a captain as Scipio; yet thou.mayest be like to Fabius. Why do we seek for lions, such heroic al captains and governors as Gideon, Samson, and David? Let us.use such as we have, who, though they be not like those lions, yet may be like small dogs.. And let them do something in their places; and pray to God they may be vessels of mercy. In which consideration (saith he) Solomon stays long; saying, in the following verses, that the dead are gone from the government of this world; and therefore we must use those that are present, follow our calling, rest in God by faith and a good conscience, whatsoever the events be.” As for those that fancy the wise man would here contradict himself in what, he said, iv. 2, 3. unless we take these words for the opinion of, other men, they may be easily answered; that both are true in different respects. There he speaks with respect to the troubles of life; and here with respect to the advantages of it: the chief of whichis, hope of bettering our condition, when it is never so miserable. Which may.be extended to the minds, as well as our outward concerns; there is hope men may live to see their follies, correct their mistakes, amend their lives, and recover the favour of God: which is irrecoverably lost when they are gone from hence. In short, he seems to say the same that the heathen meant in the fable of Pandora’s box: in which hope alone remained, after every thing else that was good was flown away. And there are the like sayings in Theocritus and Euripides: which maybe found in Erasmus’s Adages, chil. ii. cent. iv. adag. 12. [f7] There is little difficulty m the following verses; where there are several passages which shew, that Solomon is not representing the sense of those who believe nothing. after this life: but hath respect only to the state of men here in this world, as he saith expressly in the conclusion.of.ver. G. And in the seventh verse plainly supposes thc.man to whom, he.dirccts his discourse to be. religiously, affected, and to govern himself in his pleasures with a regard to God, and the censure that he will-pass upon his actions in, another; place: and thereupon advises him to. a cheerful use of all manner of good things in this life. [e] Fot.1 take.white garments not to denote a magnificent and splendid way of living; but only a neat, clean, and pleasant (both white garments and anointing the head being opposite to the habits of mourners, whi eh were sad and sordid), in which there can be no danger, if it do not hinder serious business; but rather be a refreshment afteT it, and a preparation to renew it, as it follows, ver. 10. The Essenes, as Josephus tells, (lib. ii. cap. 7. oAwc.) went in white, though they would not use any ointments, which seemed to him, too voluptuous. The pleasure/ indeed, of them was great, (as I shall shew upon Cant. i. 2.) and was by many abused, and made too expensive and costly: but not therefore to be refrained altogether by sober people; who forbare them in times of mourning (2 Sam. xiv. 2.) and fasting, (Matt. vi. 17.) but used.them in feasts and in times of joy, (Psal. xlv. 7. xcii. 10. Luke vii. 37, &c.) • [/] fcrcnco between philosophical and ecclesiastical sayings. The church, in such sayings as this, confirms providence, and admonishes us to have God in our thoughts; whether events be answerable to our desires or not. But profane writers, in such sayings as that now mentioned, leave out Divine providence, and take no notice of it; but only of a blind power, which troubles all things that. are wisely designed. It is no impertinent inference which Corranus makes from these words, that all the things which the swift, the valiant, and the rest of the persons here mentioned seek, being their end, of which they frequently miss; it is an argument that the happiness of man consists not either in fame, or victory, or eating and drinking, or riches, or the favour of others; but in contentment with such things as we have, and God shall think good for us, in his wise providence. [t] one whose authority sways much among fools, or of. a foolish commander. And St. Jerome expounds it of a batding orator, or preacher. " Whatsoever declaimer (saith he) thou seest in the church, hy the incitement and j elegance of words exciting applauses, moving laughter, or; stirring up the people to affections of joy: know that it is a sign of folly both in him that speaks, and in them that hear him: for the words of the wise are heard in quiet and moderate silence/’ &c. [o]

Ecclesiastes 9:1

JO OR all this I considered in my heart, even to declare all this, that the righteous and the wise, and their works, are in the hand of God: no man knoweth either love or liatredby all that is before them.’] This is no rash assertion, for I, Solomon,- affirm again, (viii. 16.) I have deeply considered all that belongs to this matter with earnest desire and endeavour to give a clearer account, and fuller resolution of it, than this, which is all I can say: that though good men and prudent are under the care of God (which must satisfy them in all events), by whose special providence, both they and their undertakings and affairs are approved, directed, governed, and defended; yet (such a Secret there is in it) they prove sometimes so unsuccessful, that no man can know by any thing that befals him, or others, how God stands affected towards them; but will conclude very falsely, if he judgo that God loves him who hath all that his heart desires; or that he hates him, who is sorely afflicted. See Annot. [a] Though Solomon had often, and thoroughly, considered that question, mentioned* in % the Argument of this chapter, yet he could come to* no resolution about it but this, that it ought not to shake our belief of God’s love to virtuous men (which is expressed in that phrase, in the hand of God; wherein are included all the effects of his kindness and care), and that we’must not judge men to bis good or bad, by what bcfals them in their outward estates; So those words are most naturally interpreted, A man knoweth not love or hatred, &c. which some, indeed^ refer unto men, not unto God, in this sense: No man hiows certainly what is best for him in this world; and consequently cannot tell what he should desire, and what deprecate, of all the things that are before him. For those things which he hates and is “averse unto, may be as good for him as those which’ he loves, and wishes to enjoy. To this purpose Maldonatc. Or thus, No man knows whether that which he loves, or that which he hates, shall befal him; but all things are before them; that is, arc appointed how they shall be, antecedent to the willof men. Thus Abcn Ezra. And there are those who interpret that phrase, bef ore them, in this manner: They see the good and evil which befals them, but cannot foresee it till it come upon them. And some join both together thus, Neither the favour nor disfavour of men, neither their approving or opposing what we do, is any certain mark that we are good or bad. But I have followed that sense which seemed to me most simple and most coherent with the rest of the words. As for that doctrine, which many great writers in the Roman church have built upon this text, that 710 man can be*certain whether he be in the favour of God or not, while he is in this life, Mclaricthon truly calls it interpretatio monachorum; the interpretation of the monies; who distorted the words of Solomon, and writhed them to their own dotages. For it is madness, saith he in another place (in his treatise of good works), to say, that we know not whether murderers and adulterers are worthy of God’s hatred. [b] Vcr. 2. “For this next verse plainly shews, that he speaks of such notes of God’s favour or hatred, as men arc very desirous he would make; by putting a difference between good and bad men, in external things. Which he is not pleased to do: but they are sick/or lose their goods, their children, or friends, all alike. Which is more particularly true in public calamities, as St. Cyprian excellently discourses, both in his book to Demctrian, and. in his book de Mortalitate. In the former of which he acknowledges, that good and bad men being in this world, as in one and the same house, whatsoever bcfals the house, must necessarily befal the inhabitants; who cannot be well, when the common air wherein they all breathe is infected; nor have a good crop, when there wants rain to make the earth fruitful. " Only herein (saith he to the pagans) we are not compares et (equates vobis, alike and undistinguished from you: that we do not grieve as you do, in these common calamities; we are not so impatient; nor make such outcries and complaints: but a courageous and religious patience quiets bur mind, and makes us thankful to God. Viget apud nos spei robur, &c. the strength of faith is vigorous among us; and the firmness of hope; and a mind erect in the midst of the ruins of a decaying world;’ together with an immoveable virtue; a constantly joyful patience; and a soul always secure of her God. So that she may say with the prophet, (Habak. iii. 17, 18.) Although the fig-tree should not blossom, neither should fruit be in the vine, &c. yetxvill I rejoice in the Lord, I will joy in the God of my salvation” The difference of the several expressions used here in this verse, for good men and bad, I have explained, as well as I could, in the Paraphrase. And they that would sec examples of the same event to everyone of the opposite persons, may look into the Hebrew commentators, or into Mercer, and there find them.’ [c] Vcr. 3. In this and the following verses, he shews the ill use men make of the foregoing observation; and their folly therein. For, imagining God loves all men alike, because they find the same things happen to them all, they run into such an excess of wickedness with such a frantic liberty, as brings them speedily to their graves: whereby they lose what they would have kept, and what they desired and hoped still to get. Thus I have interpreted ver. 4. in which there is exceeding great difficulty; both because of the various reading of one word, which we translate joined to; and the uncertainty whether Solomon here delivers his own opinion, or the opinion of the epicures; whom sonic think he here introduces, and making a speech’ which reaches to ver. 11. which is the sense of Greg. Thaumaturgus among the Greeks; and of several Latin writers, who herein follow some of the Hebrews: whose wise men say, (as we read in Maimonides’s More Nevochim, par. ii. cap. 28.) that some sought to smother the book of Ecclesiastes, because its words savour of heresy. From which imputation that they might free it, they took such words as they thought looked that way, to be the sayings of carnal men. But there is no need to have recourse to this way of exposition (as St. Jerome acknowledges), which I have-not followed; bc-

Ecclesiastes 9:2

All thitigs come alike to all: there is one event to the righteous and to the wicked; to the good, and to the clean; and to the unclean; to him that sacrificeth, and to him that sacrificeth riot: as is the good, so is the sinner; and he that swear eth, as he thatfeareth an oath.] For there is no certain and constant distinction made between one man and another, in the distribution of things in this world; but they all fare alike, especially in public calamities: a righteous man, for instance, perishes in a battle as well as the wicked; he that keeps himself pure and undefiled die.* in a pestilence, as well as the filthy and unclean; he that worshippeth God in sincerity and truth suffers by storms, shipwrecks, and inundations, &c. as well as a profane person or a hypocrite; and, on the contrary, a blasphemer of God, nay, a perjured wretch, prospers and thrives, as much as he that dreads the holy name of God, and dares not rashly, much less falsely, take it into his mouth. See Annot. [6]

Ecclesiastes 9:3

There is an evil among all things that are done under the sun, that there is one event unto all: yea also, tlie heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.’] This (it must be acknowledged) is one of the most grievous things in this lower world, that all things being thus blended together without any distinction, some draw from thence this lewd and wild conclusion, that there is no difference between virtue and wickedness: and therefore take the greatest licence to do evil confidently and boldly all their life long: pursuing their own lusts and passions so furiously, that they hasten their end; and death, which spares nobody (but is the most common of all other things), seizes, on them before they think of it. See Annot. [c]

Ecclesiastes 9:4

For to him that is joined to all the living there is hope; for a living dog is better than a dead lion. But who would choose to be a companion of these mad men, who run themselves so fast out of all hope? which still remains, (in the midst of all our changes here) as long as a man remains in the number of the living; but is lost when he is dead: in which respect the meanest and, most contemptible person here in this world, hath the advantage of the greatest king, when he is gone out of it. See Annot. [c]

Ecclesiastes 9:5

For the living know, that they shall die: but the dead know not any thing, neither have they any more a reward; for thememory of them is forgotten. For while men live and are well, they have sense^and relish of such things as they possess; and, knowing they must die, are taught thereby to use them with a sober freedom: because when they are gone from hence they become perfect strangers to all things here, and can no longer enjoy any benefit of their labours; (iv. 9.) the fruit of which falls into the hands of other men, who never so much as think what is become of them.

Ecclesiastes 9:6

Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. Nor doth it! then signify any thing, whether a man was loved, or hated, or envied by them; but all these passions arc so extinguished with them, that nobody courts their favour, nor fears their ill-will or displeasure: for, though they have been never so powerful, they have nothing more to do with us here in this world; nor can we, if we would, transmit any of our enjoyments to them, in the place where they arc

Ecclesiastes 9:7

Go thy way, eat thy bread with joy, and drink thy tvinetvith a merry heart; for God now accepteth thy works. And, therefore, shaking off both all anxious cares, and also all perplexing thoughts about God’s providence, (ver*. 1.) excite thyself, by the remembrance of death, to a cheerful enjoyment of those good things present which thou justly posscsscst: use them while thou hast them, with a well-pleased, contented, nay, joyful mind; believing, if thou hast approved thyself to God in the rest of thy works, it is very acceptable to him, that thou shouldest thus re-, joice in his love; who hath made all things here for the service of man, and blessed thee with a comfortable portion of them. See Annot. [d]

Ecclesiastes 9:8

Let thy garments be always white; and let thy head lack no ointment. For which reason, do not live either sordidly or sadly; but, at all seasonable times, enter: tain thyself and thy friends liberally, with such pleasures as may recreate and refresh thy spirits, after thy honest labours: for innocent mirth, suitable to thy condition, is as becoming those that are good, as the filthy delights of men lewdly voluptuous are abominable. See Annot. [e]

Ecclesiastes 9:9

Live joyfully with the wife ivhom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, ail the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.] Flee therefore adultery and fornication, but solace thyself exceedingly with thy own wife; and, loving her with the most tender and constant affection, take all the comfort her society can afford: for it is the greatest God hath provided for mankind in this troublesome life; and therefore both seek for such a one as thou canst love; and, when thou hast her, delight thyself in her company, with such unalterable kindness, as may help to sweeten the afflictions to which we are subject in this world: for thou canst reap no other fruit of all thy toil in this life, but to take an innocent pleasure, with tranquillity of mind, in such’good things as those, which the providence of God bestows upon thee. Sec Annot. [/] Here is a new proof, that this is not the speech of voluptuaries; for they love not to be confined to a wife; as Solomon here advises this happy man to be:’ making her his partner in all the joys and comforts he hath 4 / as she will be in his grief and sorrows. The Hebrew phrase see life, or lives, in the plural number, is well translated by us live joy) hilly (or very joyfully), for chajim includes in it all the conveniences and pleasures of life, (Psal. xxxiv. 13.) and to see is to enjoy, as was noted before. [g]

Ecclesiastes 9:10

Whatsoever thy liand findeth to, do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest. In which, that thou mayest take the sincerest pleasure, let it not make theo slothful, much less dissolute; but dispose thee rather to be vigorously industrious, in doing all the good that is in thy power: for which end, lay hold on every occasion that presents itself, and improve it with the utmost diligence; because now is the time of action, both in the employments of the body and of the mind; now is the season of studying cither arts or sciences, or wisdom and virtue; for which thou wilt have no opportunities in the place whither thou art going in the other world: which is designed for rest from our present labours, and for the reward of them. See Annot. [g] Here Gregory Thaumaturgus imagines “the speech of the profane, atheistical crew concludes; and glosses in this manner upon it: Tavra jutv of juaraio*, lyw Si, &c. Thus vain men talk, but I say unto you, &c. (as it follows in the rest of the chapter.) Which is not at all agreeable, in my opinion; to the words of this verse; wherein there is a very serious advice to be diligent in all that we have to do in this world: which is not the way of sensual men, who love not to think of work, contrivance (or thought), knowledge, and wisdom. The difference between which words, I have expressed in the Paraphrase; and shall.only add, that they seem to comprehend our whole ^business here in thisvyorld. For action is employed ir( some work or other; J;p which we must bend our thought, and devise how to do it; and for that end learn sciences, but especially study wisdom (unto which sciences are an entrance), that we may both accomplish what we design, and know how to use the fruit of our labour. [h]

Ecclesiastes 9:11

I returned, and saw under, the sun, that the race is not to the sivift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.] But do not presume merely on thy own industry, though never so great, for good success in thy undertakings, nor fancy that nothing shall interrupt thy pleasures, but look up unto God, and leave all to his providence: for (to return to what I said about events, ver. 1.) I have observed that they do not depend upon our will and pleasure, but upon his: we being apt to think, that he who, for instance, can run swiftest, will certainly carry away the prize; and that he who hath the greatest forces will win the victory in a battle; when it falls out quite otherwisc»that both of them lose the day: and more than that, the wise and the learned in their profession cannot sometimes get their bread, but men of greatest reach are poor, and ingenious artists not at all regarded, or encouraged, according to their deserts; for there are certain seasons wherein, by various accidents which unexpectedly startup, all men’s nimbleness, strength, valour, wit, cunning, and dexterity, prove ineffectual. See Annot. [ft] But after all that we can do, he advises to a faithful dependance upon God and his good providence: and not upon ouf own strength or wisdom. By which advice he reproves that old saying, iC Faber quisque fortunpe suae;” Every man makes his own fortune: " Which (as the Lord Bacon speaks, in a discourse touching helps to the intellectual powers) we ought to look upon as an insolent and unlucky saying: except it be uttered as a hortative or spur to correct sloth;” and (I may add) to excite us to watchfulness, in laying hold of all opportunities, and neglecting no occasions, of doing ourselves good. " For otherwise, if it be believed as it sounds, and a man enters into a high imagination that he can compass and fathom all accidents, and ascribes all successes to his own drift and reaches, and the contrary to his errors and sleepings, it is a profane speech; and it is commonly seen that the evening fortune of that man is not so prosperous, as of him that, without slacking his industry, attributcth much to felicity and providence above him.". Yet this is not the same doctrine with that neither which saith, r " Vitam fortuna regit, non sapientia;" Fortune, not wisdom, gcverns the life of man. For, as Melancthon observes upon the conclusion of this book, there is much dif-

Ecclesiastes 9:12

For man also knowethnot his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when itfalleth suddenly upon ttem.] For no man can foresee many evils that befal him, no, not the time of his death, which surprises him unawares, when he thinks no more of it, than the silly fish or birds do of the net or the snare, wherein they are caught to their destruction:’ nay, as they are entangled, when they swim or fly securely, in hope to catch their prey; so do men perish by those counsels and actions, from whence they expected the greatest advantages; and are undone by some sudden and unavoidable mischief that seizes them, when they thought themselves at the top of their hopes. See Annot. [t] Ver; 13. This wisdom have I seen also under the sun, and it seemed great unto me.] But though events be not in onr power, being overruled by a higher Providence, we ought not therefore to imagine there is no use of prudent counsel and forecast: for that sort of wisdom, which we call political, how mean soever itmay seem in some men’s eyes, is with me of greater price than wealth and riches. And this single observation shews that I have reason for it: See Annot. [k] Which hath given us many examples of men, who, incited by false persuasions and foolish hopes, dreamt of good events; when, in the midst of their course, they were oppressed with great calamities. ThusMelancthon glosses upon these words in ver. 12. and instances in Marias, Pompeius, and Julius Caesar. Which he explains more largely in his Review of the first chapter of this book, a little before he died. " Where he observes how Cato and Marcellus were disappointed when they hoped for victory in a good. cause: and Brutus and Cassius, when they hoped by the treacherous slaughter of Caesar, to have restored the form of the old republic: and Antony, when he thought by oppressing Augustus to make himself monarch of the world. All which verifies the old saying (which he remembers in his notes upon the Proverbs), Marmot fiaraia XoyiZovrai, Si eircdv/xfa?. Vain mm are abused by their own desires, which lead them to make false accounts, and fill them with vain expectations. And it teaches us the truth of those Divine sayings, The way of man is not in himself Except the Lord build the house, they labour in vain that build it, &c. Examples of which we have in Saul, who hoped to have left the kingdom to his posterity: and in David himself, who thought once of having Absalom for his successor. But Solomon here teaches us to consider how infinitely the wise providence of God excels our greatest wit and cunning, and can more easily overreach all onr counsels, and overturn all our well-laid designs, than we can outwit the silly birds and fishes." [k]

Ecclesiastes 9:13

Which should not discourage wise and regular proceedings; but only make us refer ourselves unto God: who, as he thus disappoints the most probable hopes, so, at other times, makes men successful, when they have no hope at all. As Solomon here shews in the following observation, (ver. 13, 14.) Upon which St. Jerome glosses in this manner: " It hath been often seen, that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly, that they were in danger, if not otherways, to perish by famine; were on a sudden, contrary to all men’s expectations, delivered by a mean person, who, having more wisdom than all the wealthy, great, powerful, and proud citizens," thought of a way to save them, when they gave themselves for lost; and effected that also of which they utterly despaired. And yet, O that ungrateful forgetfulness of mankind! after the siege was raised, after the liberty of their country was restored, there was nobody thought of this poor man, nobody gave hir^ thanks for their safety: but all honoured the rich, who, in their danger, could do them no service." [1]

Ecclesiastes 9:14

There was a little city, and few men within it; and there came a great king against it, and besieged it, Qnd built great bulwarks against it. There was a city of small circuit, ill fortified, and manned by a very small garrison; against which a mighty king, with numerous forces, made his approaches: and, having intrenched his army, and drawn a strong line about it, and raised his batteries, doubted not to take it speedily, or to have it surrendered into his hands:

Ecclesiastes 9:15

Now there tvas found in it a poor wise man, and he by his wisdom delivered the city; yet no man re membercd that same poor man.* When, by a strange providence of God, there unexpectedly appeared a wise man, but he so poor that nobody minded him, who saved the city from this imminent danger; and that not by money, for he had none; nor by arms, for the besiegers were far superior in strength; but merely by his wise counsels, contrivances, stratagems, and conduct, wherein he excelled the greatest warriors. And yet, O foul ingratitude! his citizens, who ought to have recorded his fame, and preserved it to all posterity, soon forgot their deliverer; and, because he was poor, regarded him after this memorable service he had done them, no more than they had done before. Sec Annot. [I] Which sets forth,, as the Lord Bacon observes on this verse, (lib. viii. de Augm. Scient. cap. 2. parab. 21.) " the depraved and malignant nature of mankind: who, in extremities and straits, commonly flee to men | of wisdom and courage, whom before they despised: but’ so soon as the storm is over, they become unthankfnl wretches to their preservers. Machiavel, not without reason, propounds the question, Whether should be most grateful to well-deserving persons, the prince or the people? but in the mean time he taxed them both of ingratitude. Though this doth not arise merely from the ingratitude of the prince or the people alone; but there is added too oft to this the envy of the nobility: who in secret repine at the event, though happy and prosperous, because it proceeded not from themselves. For which cause they extenuate the merit of the act, and depress the author/’ Thus Themistocles was served (as Luther here observes), who, having performed great things for his citizens, was basely requited by them. Nay, David himself was soon forgotten, who had been the greatest benefactor to Israel: ten of whose tribes soon renounced all dependance on his house, and fell off quite from their subjection to itl So that to do good to the world, saith x he, is to throw away the benefits we bestow; or to cast gold into dung, and pearls before swine. And therefore it is best to enjoy what wo have, and to mind our present business, casting away care for the future. For, as Phaedria saith in Terence, " It is better my benefits should be lost, than I should be lost together with them/’ And not to be moved from our duty by the world’s ingratitude, is an advice he often repeats, very profitable in this chapter: that we may be like our heavenly Father, who doth good to the evil and to the unthankful. \m\ Ver. 1G. The beginning of this verse may be illustrated out of Dion Prusaeus (Orat. ii. de Regno), who observes, that Agamemnon wished rather for ten such grave counsellors as Nestor, than so many valiant youths as Ajax and Achilles, wc SSttov av aAovenjcrfjc Tpofac. Where he shews also how great the power of oratory is to subdue men’s minds. [n]Ver. 17. Yet it must be added, that the best and safest counsels cannot be so much as heard or regarded, though never so wise, till people’s straits have made them humble, sad, and serious; as Aben Ezra expounds this seventeenth verse: The words of the wise are despised by the people, when they are in prosperity; but when they are in distress (almost famished by such a siege as is beforementioned), and silenced by fear and grief, then they listen greedily and diligently. Which Melancthon expresses better; The words of the tvise are heard by the silent: i. e. by such as do not rage with any desire; but seek the truth, and what is wholesome for them. This, and another obvious sense of the words, I have expressed in the Paraphrase;but have taken little notice of this, which seems not so near the meaning: that it is better to hearken to wise men, who persuade to peace, than to tumultuous sjnrits, tvho incite silly people unto war. He that rules among fools, is a Hebraism for a great fool: or we may understand it of

Ecclesiastes 9:16

Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. Which notwithstanding Ought not to discourage worthy men from serving their country; for wisdom and counsel, from such examples as this, will be preferred by all judicious and virtuous persons, as well as by mc, before mere power and strength: because ungovcrncd forces destroy themselves, when a little force, under skilful conduct, achicveth the greatest things: and therefore it ought to be highly valued in the most obscure pcrsen, though the senseless multitude (as if wisdom bornnved all its credit from him that posscsseth it) despise the counsel of a poor man; and ofttimes suffer this punishment of their folly and ingratitude, that, shutting their

Ecclesiastes 9:18

All authors furnish us with abundance of examples of the truth of the last clause of the last verse:’ but I shall oniy briefly mention a little of Melancthon’s gloss upon the place. There are vessels of wrath, and. vessels’ of mercy: the vessels of wrath are unhappy men, who bring destruction upon themselves and others, though sometimes they be great and wise persons: according to that of Solon, Commonwealths are overturned by great and excellent wits. Such were Ahaz, Zedekiah, Catiline, Antony, and others. And in the church, Samosatenus, Arius, Manichreus, and many other pernicious doctors. Of all which Solomon says, One sinner destroys much good, IXoXXaK? Kol crvjj,7ra<Ta 7roAic kclkov dvSpoc hravgu. The vessels of mercy are such men, whose course is salutary to themselves and others: such a poor man in the city was Jeremiah; by whose counsels, if they had been followed, Jerusalem might have been saved from destruction. Let us therefore pray to God, with continual groans, that we may be vessels of mercy; and that he would preserve us from being the pests and furies (aAaoropee) of mankind: driving a violent course to our own and others’ ruin.