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 me, before mere power and strength. Because ungoverned forces destroy themselves, when a little force, under skilful conduct, atchieveth the greatest things; and therefore, it ought to be highly valued, in the most obscure person, though the senseless multitude (as if wisdom borrowed all its credit from him that possesseth it) despise the counsel of a poor man; and oft-times suffer this punishment of their folly and ingratitude, that, shutting their ears to his wholesome advice, they fall into many and great calamities. See Annot. [m]

Ver. 17. The words of wise men are heard in quiet, more than the cry of him that ruleth among fools:] An intolerable fault this is. For the modest speeches of the meanest wise 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 be 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 the 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]

Ver. 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 the fault of one, as by one man's prudence, many have been delivered. See Annot. [o]

ANNOTATIONS.

[a] Ver. 1.] 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 be good or bad, by what befals them in their outward estates. So these words are most naturally interpreted, "A man knoweth not love or hatred," &c.; which some indeed refer unto men, ndt unto God, in this sense, "No man knows certainly what is best for him in this world ;" and consequently cannot tell what he should desire, and what de

precate, 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 Maldonate. 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, are appointed how they shall be, antecedent to the will of men. Thus Eben-Ezra. And there are those who interpret that phrase, before 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 no man can be certain whether he be in the favour of God or no, while he is in this life ;” Melancthon truly calls it, Interpretatio Monachorum, the interpretation of the Monks, who distorted the words of Solomon, and wreathed 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] Ver. 2.] For this next verse plainly shews, that he speaks of such notes of God's favour or hatred, as men are 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 Demetrian, 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 befals 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 æquales 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 our 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, (Habbak. iii. 17. 18.) “ ALthough the fig-tree should not blossom, neither should fruit be in the vine, &c. yet will 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 see examples of the same event, to every one of the opposite persons, may look into the Hebrew com.. mentators, or into Mercer, and there find them. [c] Ver. 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 some 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 his More Nevochim, part 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 Hierom acknowledges); which I have not followed, because 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 Hebrew 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 latter interpreters), who translates the words thus: "What therefore is to be chosen? In one that is alive there is hope; and a living dog," &c. In answer, saith he, to those who, being disturbed at the confusion of things, asked, "Must we then chuse 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 heroical 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 some

1

thing 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, chap iv. 2. 3. unless we take these words for the opinion of other men, they may be easily answered; that both ate. 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 which is 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 Fandora'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 may be found in Erasmus's Adages, chil. 2. cent. 4. adag. 12.

[d] There is little difficulty in 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, 6. And in the 7th verse, plainly supposes the man to whom he di rects 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 chearful use of all manner of good things in this life. [e] For I 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, which was sad and sordid), in which there can be no danger, if it do not hinder serious business; but rather a refreshment after it, and a preparation to renew it, as it follows, ver. o. The Essenes, (as Josephus tells, I. ii. aras, cap. 7.), went in white, though they would not use any ointments, which seemed to him too voluptuous. The pleasure of them indeed 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, (Matth. vi. 17.), but used them in feasts and in times of joy, Psal. xlv. 7. xcii. 10. Luke, vii. 37. &c.

[f] Ver. 9.] 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, as she will be in his grief and sorrows. The Hebrew phrase, "sce life," or "lifes," in the plural number, is well translated by us "live joyfully," (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] Ver. 10.] Here Gregory Thaumaturgus imagines the speech of the profane, atheistical crew concludes, and glosses in this manner upon it, Taura μevos páraμs, sya de, &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 this world. For action is employed in some work or other, to 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] Ver. 11.] But after all that we can do, he advises to a faithful dependance upon God and his good providence, and not upon our own strength or wisdom. By which advice he reproves that old saying, Faber quisque fortune sue; "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 an 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 an 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, attributeth much to felicity and providence above him."

Yet this is not the same doctrine with that neither, which saith, Vitam fortuna regit, non sapientia; "Fortune, not wisdom, governs the life of man." For, as Melancthon observes upon the conclusion of this book, there is much difference 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 Coranus 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.

[i] Ver. 12.] Which hath given us many examples of men, who, incited by false persuasions, and foolish hopes, dreamed of good events, when in the midst of their course they were oppressed with great calamities. Thus Melancthon glosses upon these words in ver. 12. and instances in Marius, Pompeius, and Julius Cæsar. 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 Cæsar, to have restored the form of the old republic; and Anthony, 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), Μάταιοι ματαια λογίζονται, δι ἐπιJuuías. Vain men 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 over-reach all our counsels, and overturn our well-laid designs, than we can out-wit the silly birds and fishes."

[k] Ver. 13. 14.] 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 shows in the following observation, ver. 13. 14. Upon which St Hierom 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 otherwise, to perish by famine, were on a sudden, contrary to all men's expectation, 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 seige was raised, after the liberty of their country was restored, there was nobody thought of this poor man, nobody gave him thanks for their safety; but all honoured the rich, who in their danger could do them no service."

[1] Ver. 15.] Which sets forth, as the Lord Bacon observes on this verse, (1. viii. de Aug. Scient. c. ii. 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 unthankful 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 great, est benefactor to Israel; ten of whose tribes soon renounced all dependance on his house, and fell off quite from their subjection to it. So that to do good to the world, saith 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 we have, and to mind our present business, casting away care for the future. For as Phædria 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. 16.] The beginning of this verse may be illustrated out of Dion Prusæus, (Orat. 2. de Regno), who observes, that Agamemnon wished rather for ten such grave counsellors as Nestor, than so many valiant youths as Ajax and Achilles, ὡς θάτιον ἂν ἀλέσης τῆς Τροίας. Where he shews also how great the power of oratory is to subdue men's minds.

[D] 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 EbenEzra expounds this 17th verse: "The words of the wise are despised by the people when they are in prosperity, but when they are in distress, (al.

most famished by such a siege as is before mentioned), and silenced by fear and grief, then they listen greedily and diligently." Which Melancthon expresses better: "The words of the wise 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 spirits, who incite silly people unto war." "He that rules among fools," is an Hebraism for a great fool; or we may understand it of one whose authority sways much among fools, or of a foolish commander. And St Hierom expounds it of a bawling orator or preacher : "Whatsoever declaimer," saith he, "thou seest in the church, by the enticement and 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] Ver. 18.] All authors furnish us with abundance of examples of the truth of the last clause of the last verse; but I shall only 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, Anthony, and others. And in the church, Samosatenus, Arius, Manichæus, and many other pernicious doctors. Of all which Solomon says, "One sinner destroys much good," Πολλακὶ καὶ (υμπᾶσα πόλις κακῶ ἀνδρὸς επαυρές. 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 (nopes) of mankind, driving a violent course to our own and others ruin.

CHAP. X.

THE ARGUMENT. The sum of this chapter is, That, as true wisdom and virtue is the only thing that can give us tranquillity; so that part of it which teaches us to govern our tongue, and to behave ourselves dutifully towards our governors, (though they do not manage things to our content, nor to the general good), conduces more unto it, than men are willing to believe. For this is, in a manner, the scope of the whole chapter, to make every one

sensible of the great blessing of government, especially of good government; and that therefore they ought to bear with all manner of grievance, as a less mischief than the want of government, by rebellion against it. Which begins in undutiful discourse; the folly and danger of which he admirably represents, with many other things tending to our present peace and settlement.

Ver. 1. DEAD flies cause the ointment of the apothecary to send forth a stinking savour; so doth a little fully him that is in reputation for wisdom and honour.] And the wiser or better any man is, so much the more cautious ought he to be, in all his words and actions, if he mean to preserve that credit, esteem, and authority in the world, which give him great advantages of doing good. For as dead flies, though very small creatures, falling into a pot of ointment, and bursting there, corrupt that precious composition, which the apothecary hath made with excellent art, so that it turns the perfume into a stink; in like manner doth a small error or miscarriage blemish him, who was highly valued for his discretion and virtue; and the least sordid action destroys his reputation, who was honoured for his noble way of living. See Annot. [a]

Ver. 2. A wise man's heart is at his right band; but a fool's heart is at his left.] It is hard, indeed, to be thus circumspect; but herein a truly wise man's worth is discovered, that his judgement never fails him in the greatest difficulties; wherein he not only resolves aright, and takes things by the right handle, but is ready also in the execution of what he designs, and manages his affairs with ease and with dexterity; whereas a fool both mistakes in his aim, and fumbles also in the easiest business, which he handles so awkwardly and untowardly, that it commonly miscarries. See Annot. [b]

Ver. 3. Yea also, when he that is a focl walketh in the way, his wisdem faileth him, and he saith to every one that he is a fool.] And though he would dissemble his folly, and endeavour to seem wise, he is so far from his aim, that in every thing he doth, whether great or small, he openly betrays his want of judgeinent; nay, by his very gait and behaviour, as well as by his words and actions, he tells every body (as plainly as if he said it in so many words) that he is a fool; which appears in nothing more than in his holding all for fools, in comparison with himself. See Annot. [c]

Ver. 4. If the spirit of the ruler rise up against thee, leave not thy place, for yielding pacifieth great offences.] But a man's wisdom hath seldom a greater trial, than when his prince is angry with him, and perhaps treats, him hardly, which incenses a fool, and makes him leave the court, if not grow factious and rebellious; but it is better and safer advice to keep in the station wherein thou art, and to do thy duty faithfully, with a patient, but yet pensive spirit; for nothing so appeases a prince's offended mind, as to give way to his fury by mild and gentle words, and by modest,

humble, and submissive behaviour; whereby a man also prevents a world of sins, into which he throws himself, if he yield unto disloyal thoughts. See Annot. [d]

Ver. 5. There is an evil which I have seen under the sun, as an error which proceedeth from the ruler.] And there are worse evils than this, that a wise and good man must patiently bear withal; particularly that great error, which princes, it must be acknowledged, either

through ignorance, imprudence, surprise, easiness, and being imposed upon by other men's false representations, subtilties, or ill affections, are too frequently guilty of; whereby they derive many mischiefs upon all their people, for which they must answer, as if they were committed by themselves. See Annot. [e]

Ver. 6. Folly is set in great dignity, and the rich sit in low place.] In advancing, I mean, (which I have too often observed), the most witless, careless men, and of base condition, or suffering such who are noted for nothing but their folly, and their vices, to creep up to the most eminent dignities and offices, and in the mean time depressing noble persons, or making no account of them, though indowed no less with all excellent qualities, than with riches and honour. See Annot. [f]

Ver. 7. I have seen servants upon horses, and princes walking as servants upon the earth.] By the like senseless folly, I have observed mere slaves, that deserved not the meanest office in a private family, (being fitter to be kept under by every body, than to be intrusted with the smallest power), appear in the greatest state, by reason of their high preferment; and men of great families, or of singular worth and merit, altogether slighted, nay, forced to wait upon them, as if they had been their lacqueys. See Annot. [g]

Ver. 8. He that diggeth a pit, shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.] Which foul indignities, notwithstanding, a wise and virtuous person should choose rather to wink at, and patiently endure, than think of moving any public disturbance; for such counsels are extremely hazardous, and commonly end in the ruin of those that give them; according to that known proverb among us, which admonishes us how dangerous it is, to pursue our own desires and passions violently, (especially against kings and princes), whereby men in heat, forgetting their own contrivances, have run themselves into that very rain, as hunters do into the pit, which they prepared for others; and that other common saying, which warns us not to overthrow the wellsettled laws and customs of church or state, for that is like the breaking down a hedge, wherein a serpent many time lurks, which gives him that attempts it a deadly bite; so they frequently draw upon themselves their own destruction, who pull down the ancient government. See Annot. [h]

Ver. 9. Whoso removeth stones, shall be hurt therewiths and he that cleaveth wood, shall be endangered thereby.] We abound with proverbs to this purpose, which teach us, that the giving public disturbance, by invading the rights of others, (especially of kings),