Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 9
CHAP. IX.
Verſ. 1. FOr all this I conſidered in my heart, &c.] That is, All this concerning the ſeeming, ſtrange and unſearchable providences of God in the ordering of humane affaires, I diligently weighed in my mind, making uſe of that ſingular meaſure of wiſdom wherewith God had endued me, even to declare all this, that is, that I might make all theſe clear and perſpicuous to mine own underſtanding, and diſcover them clearly to others, that the righteous and the wiſe and their works are in the hand of God, that is, that the perſons and wayes and works of the beſt and wiſeſt of men, (and much more the perſons and wayes of others) are wholly ordered by the ſure and ſecret guidance of divine Providence; Though men cannot diſcover nor ſearch into the ſeeming unequall diſpenſing of things, yet this I found to be certain, that the moſt righteous and wiſe amongſt men cannot diſpoſe of themſelves and their wayes as they pleaſe, but are wholly ordered by a divine hand, I know that in other regards the righteous and the wiſe and their works may be ſaid to be in the hand of God, as 1. Becauſe God doth protect their perſons from evil, and doth keep them in the way of truth and holineſſe, that they may not fall away, they are kept by the power of God through faith unto ſalvation, 1 Pet. 1.5. ſee Joh. 10.28, 29. and 2. Becauſe God doth accept of them and their ſervices, and will certainly in due time reward them; though as they come from them, their works ſeem to paſſe away and to be no more, and are uſually forgotten amongſt men, yet they are ſtill with God, he keeps an exact account of them, and will undoubtedly recompence them into their boſoms; Heb. 6.10. But here doubtleſſe they are ſaid to be in the hand of God, becauſe they are ordered and diſpoſed by the ſecret hand of Gods all-ruling Providence; as indeed this expreſſion of things being in the hand of God and of Chriſt, doth in the Scripture note that things are ſubject to the power of God, Joh. 3.35. The Father loveth the Son and hath given all things into his hand, and that they are ruled and governed by the Providence of God, Acts 4.28. And this is premiſed here to comfort the righteous, by letting them know that even their afflictions are from God, and to keep them from ſtumbling at the Lords diſpenſing of outward things promiſcuouſly to all ſorts of people, of which he ſpeakes in the following words, no man knoweth either love or hatred by all that is before them, that is, no man knoweth by their preſent ſtate in this life, by thoſe things that befall them that are evident to the outward ſenſe, whether God loves or hates them, and that becauſe the ſame outward things befall good and bad, thoſe that God eſteems his friends, and thoſe that he eſteems his enemies. I confeſſe that this laſt clauſe is likewiſe otherwayes underſtood by ſome Expoſitors, as that no man knoweth what they ſhall love, and what they ſhall hate for the future, their affections not being at their own, but at Gods diſpoſing; or that no men know whether that which they love, or that which they hate ſhall befall them, judging of future events by their preſent ordering of their affairs. But the firſt Expoſition is moſt generally received.
Verſ. 2. All things come alike to all; &c.] To wit, in regard of outward things. And this is the reaſon why no man can judge by ſuch things whether he be loved or hated of God, as was ſaid in the foregoing verſe; 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 ſacrifieth not, that is, to thoſe that are godly and religious, and thoſe that are irreligious and profane; as is the good, ſo is the ſinner, that is, they are uſually both in the ſame outward condition, and he that ſweareth, to wit, without fear, and ſo is an ordinary ſwearer, and thereupon often ſweareth vainly and raſhly and falſely, and ſo profanes the name of God, as he that feareth an oath, that is, that is afraid of ſwearing vainly and falſely, and therefore is very wary of ſwearing, and when he doth ſwear he doth it reverently and religiouſly. Now from hence to the 13. verſe ſome conceive that Solomon ſpeaketh in the perſon of Athieſts and Epicures, and tells us what carnal reaſon is prone to judge in the caſe before mentioned, to wit, that the righteous and the wicked fare every way alike both in life and death; But becauſe Solomon ſpeakes onelyonly of outward events, that from thence he may encourage men to live comfortably in every condition whereinto God is pleaſed to bring them, I ſee no reaſon why we may not take all this as ſpoken by Solomon himſelf.
Verſ. 3. This is an evil among all things that are done under the Sun, that there is one event unto all; &c.] That is, Amongſt the many evils, vanities and miſeries that men are ſubject to here in this world, I found this to be one ſore affliction, a temptation very grievous and vexatious to men, Or, Among all humane miſeries, I found this to be the ſoreſt and grievous above all to be born, that the ſame equall events happen to the juſt and to the unjuſt, and ſo the worſt of wicked men do many times live in as flouriſhing a condition as the beſt of Gods ſervants, and the holieſt of men do uſually undergo the ſame outward miſeries with fools and ungodly wretches. Solomon doth not in theſe words condemn the Providence of God for ordering things thus; (for he knew well that God doth with admirable wiſdom and juſtice thus diſpoſe of humane affairs;) but he only notes this to be a ſore temptation and very grievous to the holieſt of men when they take notice of it; Or elſe, as ſome think, this may be called evil, becauſe it is occaſionally the cauſe of much evil, in that wicked men do hereupon take occaſion to break forth into all kind of wickedneſſe; ſo that the evil here intended, is that which Solomon expreſſeth in the following words, yea alſo the heart of the ſons of men is full of evil, and madnes is in their heart while they live; But I rather think that by evil here is meant, that it is a thing very bitter and irkſome to men; and that the following words do ſet forth a farther degree of mans vanity and miſery, to wit, that even thoſe men that ſpend their whole lives in all kind of wickedneſſe, and that run headlong boldly and preſumptouſly into all kind of deſperate madneſſe and abominable courſes, (haply the rather becauſe they ſee good and bad fare all alike here,) do only at laſt die juſt as other men do, madneſſe is in their heart while they live, and after that they go to the dead; and there they rot in their graves as all the ſons of men muſt do. Yet this laſt clauſe may be added onelyonly to imply the folly of thoſe men that from all mens faring a like here in this world, do embolden themſelves in all kind of wickedneſſe, in that after they have thus run madding after their own luſts, at laſt (which they never minded) they fall into the pit, and then they receive the reward of their impiety.
Verſ. 4. For to him that is joyned to all the living, there is hope; &c.] That is, As long as life laſts, there is hope of his ſtill enjoying his preſent comforts, yea of improving his condition for the better, both in regard of his ſpiritual and his outward eſtate, at leaſt ſome of the benefits of the living he is ſure to enjoy: for a living dog is better then a dead lion, that is, the baſeſt and moſt contemptible perſon that is, whilſt he lives, is in a better condition, then he that hath been of greateſt account, when once he is laid in the duſt, to wit, in regard of the things of this life, and the actions and imployments thereof. And thus Solomon ſets forth the different eſtate of the living and the dead, thereby to make way to that following exhortation verſ. 7. wherein again he perſwades men to that fore-mentioned remedy of the vanities of this life, namely, to enjoy comfortably the benefits of this life whilſt life laſts, becauſe when death comes that will deprive us of them all.
Verſ. 5. For the living know that they ſhall die, &c▪] Here a reaſon is given to prove what is ſaid in the foregoing verſe, that the living are in a better eſtate then the dead, namely, in regard of the enjoyment of the things of this life. And ſome Expoſitors do underſtand the words, as if he had ſaid, It is true, the living know they muſt die, and that may ſomewhat afflict them, but yet as long as they live, they may enjoy the good things of this life, which the dead can in no wiſe do, becauſe they know nothing of the things of this world; But I rather think that theſe words, for the living know that they ſhall die, are onelyonly to imply the benefits of this preſent life; they know they ſhall die, this is a truth unqueſtionably certain, yea they find and feel it experimentally in the decayes of their bodies, and the uncertainty of their health, and conſequently they may ſtir up themſelves hereby, to provide that they may both live comfortly and die happily: the knowledge of this is an advantage to make them take off their affections from the periſhing things of this world, to prepare themſelves for death, and by faith and repentance to make ſure of life eternal; and withall (which I conceive is here chiefely intended) to ſet themſelves comfortably and thankfully to enjoy preſent mercies, which when death once comes they can no longer hope to enjoy. And therefore he addes, but the dead know not any thing: which muſt not be underſtood abſolutely, as if the ſouls departed had no knowledge, but as with reſpect to thoſe things, whereof Solomon is in this place ſpeaking, that the dead know not any thing, to wit, of what is done here in the Land of the living; ſee the Note, Job. 14.21. Or, they have no ſenſe or experimentall knowledge, nor are capable of taking any delight in the knowledge or enjoyment of the things of this life; neither have they any more a reward, that is, they can no more have any benefit or content by the enjoyment of the things here below, which is the onelyonly reward of mens labours in this life: Solomon doth not deny that men will be rewarded after this life according to their works: for this he had before aſſerted; ſee the Notes, Chap. 3.17. and 8.12, 13. And it is likewiſe true, that the dead can no more do any thing whereby they ſhould expect a reward hereafter. But that which is meant here is, that being dead they can no longer advantage themſelves any way by the things of this life, for which they have laboured: for the memory of them is forgotten, to wit, in regard of the things of this life, or of any thing they have done here; no man thinks of doing them any good, &c. See the Notes, Chap. 2.16. Pſal. 9.5 & 31.12. & 88.7, 13.
Verſ. 6. Alſo their love and their hatred, and their envy is now periſhed; &c.] That is, ſay ſome Expoſitors, there is no more remembrance of their love and hatred and envy, when they are once dead; which indeed agreeth well with the laſt clauſe of the foregoing verſe, the memory of them is forgotten. But I rather conceive the meaning to be, that being dead there is no perſon or thing which they love or hate or envy any longer; And to this ſome adde alſo that on the other ſide no body neither doth any longer love or hate or envy them. Queſtionleſs Solomon ſpeakes not of the love, hatred or envy that may be in ſouls departed, but with reſpect to the things of this life, and to mens affections here, to wit, that when men are dead, they mind no more the riches, honours and pleaſures of this world, nor can any longer enjoy any thing that is here below, which is more fully expreſſed in the following words, neither have they any more a portion for ever in any thing that is done under the Sun; and therefore if we expect any comfort in the things of this world, we muſt make uſe of them, whilſt this life laſts.
Verſ. 7. Go thy way, &c.] Some Expoſitors conceive that this which is ſaid here and in the three following verſes cannot be well underſtood otherwiſe, then as ſpoken in the perſon of ſenſual, brutiſh Epicures; But ſuch kind of men are not wont to expreſſe themſelves in ſuch religious tearms, as are here uſed, verſ. 9. where this life is again and again tearmed vanity, and the lengthening out of mens dayes is ſaid to be the gift of God, and men are adviſed to be conſtant in loving and delighting in their own wives, without ever looking after ſtrange women. And therefore this and that which followeth is rather to be taken ſtill as the holy advice of the ſpirit of God by the pen of Solomon, Go thy way, as if he ſhould have ſaid, laying aſide all vain endeavours to ſearch into Gods ſecrets, and all vexatious diſquiet of mind about the hidden works of Gods providence, as why he many times afflicts the righteous and proſpers the wicked, betake thy ſelf diligently and ſpeedily to do what I now ſay to thee; eat thy bread with joy, and drink thy wine with a merry heart, that is, caſting thy care upon God, enjoy the fruit of thy labour, and live comfortably upon that which thou haſt, ſee the Notes, Chap. 2, 24. & 3.12, 13. & 8.15. By thoſe words thy bread and thy wine, there is an intimation given, that men muſt be carefull that they live onelyonly upon that which is juſtly their own, and that their enjoyments, muſt be according to what is neceſſary and convenient, and neither above nor beneath their eſtate and condition: For God now accepteth thy works, that is, when thou doeſt thus enjoy what thou haſt gotten by thy honeſt labour and is truely thine own, in a moderate and decent manner; without any anxious and diſtruſtfull fears, God is well-pleaſed that thou ſhouldeſt ſo do. And indeed then onelyonly can we uſe the creatures with joy and comforts, when we know that both our perſons and works are well pleaſing to God.
Verſ. 8. Let thy garments be alwayes white, &c.] That is, When ever in other regards it is fitting and ſeaſonable, let thy garments be cleane, handſome, and decent, yea and when thy condition will allow it, rich and gorgeous. Yet becauſe it is generally ſaid, that in ancient times in thoſe Eaſtern Countries white garments were uſed, as expreſſions of honour and dignity, (whence the royall apparrell wherewith Mordecaj was cloathed upon his advancement, is ſaid to have been of blue and white, Eſth. 8.15.) as likewiſe in times of feaſting and rejoycing, therefore this may be alſo literally meant of white garments; And let thy head lack no oyntment; that is, anoint thy ſelfe plentifully with ſweet and precious oyntments; for this powring forth of oyntments upon the head was another thing, which they uſed much at their times of feaſting and rejoycing. See the Note, Pſal. 23.5. The meaning of the whole is this, that the ſervants of God ſhould take the comfort of the bounty of God towards them in the things of this life, keeping themſelves within the bounds of religion and piety, and not out of a ſordid diſpoſition, or any other evill humour, deprive themſelves of that chearfull content in the uſe of theſe bleſſings, which God allowes them to enjoy.
Verſ. 9. Live joyfully with the wife whom thou loveſt, &c.] Therefore is the love of the husband here mentioned, becauſe it is indeed only the love of married perſons that makes their cohabiting and converſing together comfortable to them. As for thoſe following words, All the dayes of the life of thy vanity, which he hath given thee under the Sunne, all the dayes of thy vanity; ſee the Note, Chap. 6.12. It is true indeed that thoſe words, which he hath given thee under the Sun, are by ſome underſtood to be meant of the wife, who is indeed elſwhere tearmed the gift of God, Pro. 19.14. But if Solomon had intended this of the wife, he would only have ſaid, which he hath given thee, and not, which he hath given thee under the Sun, which is not a proper expreſſion. And therefore that clauſe is to be referred to the foregoing words, All the dayes of the life of thy vanity, which he hath given thee under the Sun, becauſe it is God alone that doth in this world lengthen out the dayes of mens lives to them: and therefore concerning the dayes of mens lives, the very ſame expreſſion is uſed before, Chap. 8.15. For that is thy portion in this life, and in thy labour, which thou takeſt under the Sun; to wit, this comfortable enjoying the good bleſſings of God, of which he had ſpoken from the beginning of the ſeventh verſe; though ſome indeed think that mens living chearfully with their wives in the feare of God is here principally at leaſt intended, this being the beſt of comforts to men in all their troubles, and travels and ſorrowes here in this life. But ſee the Notes, Chap. 2.10. & 8.15.
Verſ. 10. Whatſoever thy hand findeth to doe, &c.] That is, Whatſoever thine abilities can reach to do, and which thou haſt a faire occaſion and opportunity to do, if it be alſo a thing lawfull to be done, do it with thy might; that is, do it carefully, diligently, vigorouſly, and ſpeedily, with all the powers of thy ſoule, and without any delay; for that all this may be well intended by this expreſſion, Whatſoever thy hand findeth to doe, is evident by other places, where in the Original the like phraſe is uſed, as Lev. 12.8. Numb. 6.21. 1 Sam. 10.7. & Gen. 16.6. Some conceive that the thing here injoyned is, that men ſhould with all poſſible zeale and diligence take all the opportunities they can to doe all the good they are able, either in their generall or particular calling, by way of being ſerviceable in their places to God, or to their brethren; and that this is enjoyned, either, 1. To cleare what was ſaid in the foregoing verſes from being miſ-underſtood; That it might not be thought that therein there was any encouragement given to a voluptuous life, Solomon addes here, that withall men muſt endeavour with all their might to do all the good that poſſibly they are able: Or 2. as another meanes whereby men may come to live comfortably and happily. And indeed when men are earneſt and diligent to doe all the good they can, as it is a meanes to prevent manifold croſſes and miſeries, ſo alſo it yields a quiet and peaceable conſcience, which tends much to the happineſſe and comfort of mens lives. But the whole Context in this place ſheweth, that the advice here given is, that men ſhould freely and with all their might, do whatever may lawfully be done whilſt they live here in this world, as occaſion ſerves, for their comfort and delight. Having before inſtanced in thoſe chiefe outward comforts, of meat, and cloaths, and marriage, he now addes this generall advice, that in all other things, wherein an opportunity was given for refreſhing themſelves in an honeſt way, they ſhould embrace it, if it lay in their power, and that becauſe this preſent life is the only time for the enjoying of theſe comforts; For (ſaith he) there is no work, nor device, nor knowledge, nor wiſdome in the grave, whither thou goest; to wit, in regard of the things of this life. He doth not deny the knowledge that is in the ſoules of men departed; But he exhorteth men whilſt they live, freely to enjoy the commodities that are here given of God for the comfort of mens lives, becauſe in the grave, or in the ſtate of death, whither men are continually going, they can no more make any uſe of their skill, or knowledge, or wiſdome, for the doing of any good either to themſelves or others. And very obſervable indeed it is, what kind of contentments and delights Solomon doth here adviſe men to enjoy, namely, not ſuch as are bruitiſh and ſenſuall, but ſuch as ariſe from our honeſt labours, and wherein we are guided by skill, and wiſdome, and knowledge.
Verſ. 11. I returned and ſaw under the Sunne, that the race is not to the ſwift, nor the battel to the ſtrong, neither yet bread to the wiſe, nor yet riches to men of underſtanding, nor yet favour to men of skill, &c.] This paſſage may be added to that which went before upon ſeveral reſpects; for 1. It may be added as another vanity, which upon farther obſervation of humane affaires Solomon had taken notice of, to wit, that the event and ſucceſſe of men in their affaires and undertakings, are not according to the abilities that are in men, but quite contrary, ſo that the leſſe nimble in running doe many times winne the race, &c. Or 2. it may be taken as a farther diſcovery of that which he had ſaid before, ver. 2. that all things come alike to all, in that the race and the victory is ſometimes gotten by the weaker party as well as by the ſtronger, and that the ſimpler ſort of people get a competent livelihood, yea many times great eſtates, as well as thoſe that are men of great wiſdome and underſtanding, &c. Or 3. It may be conceived as a farther illuſtration of what he ſaid before, ver. 1. that all things are in the hands of God, ſo that it is not in the power of man to order or accompliſh his affaires as he pleaſeth, but that all things are diſpoſed of by the powerfull, the ſecret and unſearchable providence of God. And thence ſome conceive it is, that Solomon ſaith, entring upon this paſſage, I returned and ſaw under the Sunne, that the race is not to the ſwift, &c. As if he had ſaid, I betook my ſelfe againe to conſider of the event of things, as formerly, or, I turned my ſelfe from conſidering how the perſons of men are in the hands of God, to conſider how the works of men are alſo in the hand of God, and I obſerved that in every thing thoſe that are of meane parts, do many times thrive better, and have better ſucceſſe, then thoſe that are of far greater abilities: Or 4. It may be added with reference to that which was ſaid in the foregoing verſe; for having there exhorted men to doe whatſoever their hand findeth to doe, with their might, leſt men ſhould hereupon truſt to their own ſufficiency, and take it for granted that in all undertakings, things are ſtill carried on according to mens abilities, and that godlineſs or holineſs make no great difference in the ſucceſſe of mens actions, here he ſheweth that this was not ſo, but that he had obſerved the quite contrary, namely, that the race is not to the ſwift, &c, but time and chance hapneth to them all; that is, they all meet with ſuch ſucceſſe as the ſeaſons and caſuall occurrences in thoſe times, happening according to Gods all ruling Providence, do produce; which counſell and governing hand of God being hidden from us, therefore the events ſeem to us to come by chance, though it be not ſo in regard of God. All which ſhould teach us, not in any thing to truſt to our own abilities, or to aſcribe our ſucceſſe to our own ſtrength, but to look above ſecond cauſes to God the ſupream diſpoſer of all, to implore his bleſſing, to give him the praiſe of all good ſucceſſe, and quietly to ſubmit to his will, when things fall not out, as we would have them.
Verſ. 12. For man alſo knoweth not his time, &c.] This is added to prove the laſt clauſe of the foregoing verſe, that time and chance hapneth to all; for, ſaith Solomon, man alſo knoweth not his time; that is, the time of his death, or the time of any calamity that cometh upon him. Now if he knoweth not what ſhall befall him the next day or houre, much leſſe can he effect what he deſires or reſolves upon by his own counſels, wiſdome and induſtry, but things muſt needs befall him caſually in that they were not effected by his own foreſight and providence; As the fiſhes that are taken in an evill net; that is, a net that is craftily laid for them, and that proves deſtructive to them, and as the birds that are caught in the ſnare, where they expected only to feed themſelves; ſo are the ſons of men ſnared in an evill time, when it falleth ſuddenly upon them, when it comes unexpectedly and unavoydably upon them, by the diſpoſing providence of God from above; according to that of our Saviour, Luk. 21.35. As a ſnare ſhall it come on all them that dwell on the face of the whole earth.
Verſ. 13. This wiſdome have I ſeen alſo under the Sun, and it ſeemed great unto me.] To wit, that wiſdome related in the two following verſes, of a poore man who by his wiſdome delivered a little weake City, that had few men in it to defend it, when a great and mighty King had beſieged it round about, and had built great bulwarks againſt it, of which he paſſeth this ſentence, that to him it ſeemed great and wonderfull, though by the inhabitants of that City it was ſo little minded. Severall opinions there are concerning the drift of this paſſage alſo. But three particulars are mentioned that ſeeme moſt probable; neither doe I ſee, but that they may be all joyntly intended; for 1. this following Relation may ſeem to be an inſtance given to make good what he had ſaid in the foregoing verſe; as namely, that by the poverty and neglect of this man of great wiſdome, he proves that bread is not alwayes to the wiſe, and by this poore mans delivering a little weak City that was beſieged ſo ſtraitly by a mighty King, he proves that the battell is not alwayes to the ſtrong. 2. The drift of it may be to ſet forth the excellency and profitableneſſe of wiſdome; for having ſhown in the foregoing verſes the inſufficiency of humane wiſdome in it ſelfe for the effecting of any thing intended, leſt men ſhould hereupon ſlight it, here he ſheweth the excellency of it, and proves, that though it doth not alwayes produce its proper effects, when God is pleaſed to diſappoint it, yet many times it is a means of effecting great things, even beyond all humane expectation; Or 3. The aime hereof may be to diſcover a farther vanity, which Solomon had obſerved, to wit, that wiſdome in men of mean and low condition is uſually ſlighted and diſ-eſteemed; To which end he firſt extolls the wiſdome of a poor man that delivered a City from a deſperate danger by his wiſdome, and then addes how little the wiſdome of this poor man was regarded.
Verſ. 14. There was a little City, &c.] This may be taken, either as a true ſtory, or as a Parable only; and it matters not much which we conceive it to be.
Verſ. 15. Now there was found in it a poore wiſe man; and he by his wiſdome delivered the City; yet no man remembred that ſame poore man.] This laſt clauſe may intend both, 1. that before this noble exployt of his, there was no notice taken of him or of his wiſdome, nor any account made of him, and ſo being a poor obſcure perſon, he was not thought of as a man likely to help them in this extremity; (all which notwithſtanding he was never a whit the leſſe ſolicitous for the publick good, nor did neglect to do for the City what he was able;) and 2. that after he had thus ſtrangely ſaved the City, there was nothing done to him by way of thankfulneſſe, nor was he ever a whit the more honoured or minded amongſt them for that which he had done for them.
Verſ. 16. Then ſaid I, Wiſdome is better then ſtrength, &c.] To wit, any kind of ſtrength, as of body, courage, wealth or military forces. See the Notes, Chap. 7.19. & Pro. 21.22.
Verſ. 17. The words of wiſe men are heard in quiet, more then the cry of him that ruleth among fooles.] That is, they ought ſo to be heard, as when it is ſaid, Mal. 1.6. A ſon honoureth his father; the meaning is, that he ought to honour him; Or, they are uſually ſo heard; for having ſpoken of the contempt of wiſdome in the words immediately foregoing, ver. 16. Nevertheleſs, the poor mans wiſdome is deſpiſed, and his words are not heard; leſt this ſhould be taken to be any diſparagement to wiſdome, here he ſheweth that wiſdome is of great efficacy to work upon mens affections, and that uſually the words of wiſe men doe mightily prevaile with thoſe that heare them, though there may be many obſtinate fooles, that never mind nor regard them. As for that phraſe of being heard in quiet, it may have reſpect both to the quiet ſtillnes, the lowlineſſe, gentleneſſe and mildneſſe of the wiſe mans ſpeaking, to wit, that ſuch mens words will be much regarded, though they ſpeake in a very calme, humble, and meek way, and do not deliver themſelves with that loudneſſe and contention of voyce, as ſome others doe; as likewiſe to that ſilent attention, that calme, pliable and ſubmiſſive ſpirit, wherewith their hearers do hearken to their words; And then for the cry of him that ruleth among fooles; thereby is meant, either the loud and clamorous imperious commands of men in place of authority and power, amongſt a ſtubborne, rude, tumultuous people, or amongſt their Paraſites, that for feare or flattery may ſeem to heare and admire what they ſay, when indeed they do not ſeriouſly at all regard them: Or elſe the cry of thoſe who are eſteemed all in all, and bear all the ſway amongſt a company of ſilly people, meerly becauſe of their loud ſpeaking. Some explaine the words thus, that wiſe mens words are heard in quiet, that is, by men of a quiet, compoſed, undiſturbed ſpirit, more then the cry of him that ruleth amongſt a tumultuous fooliſh people. And ſo they think that hereby there is covertly a reaſon hinted, why the wiſe mans words are uſually diſregarded, as he had ſaid in the foregoing verſe, to wit, becauſe commonly men are inwardly diſtemper'd with ſome paſſion or other, and the wiſeſt of men ſhall never be regarded, unleſſe it be by thoſe that are inwardly quiet and free from turbulent paſſions. But the former Expoſition is more generally approved.
Verſ. 18. Wiſdome is better then weapons of warre, &c.] That is, Policy joyned with piety, (for that this is included is clear, by that which is ſaid on the contrary in the following clauſe concerning a ſinners deſtroying much good) is not only better then ſtrength alone, but it is alſo better then armed ſtrength; which is inferred from the foregoing relation of the poore wiſe mans defending a City againſt the numerous army of a mighty King, furniſhed with all kind of ammunition and military proviſion for the beſieging of it, and raiſing of forts and bulwarks againſt it; But one ſinner deſtroyeth much good; that is, As one wiſe man may ſave a multitude of people, and that which belongs to them, ſo one ſinfull fool, erring through folly and ungodlineſs, may by his fooliſh counſell, treachery and wickedneſſe, many ſeverall wayes, deſtroy whole Cities and Common-wealths, and bring to nothing many proviſions made, and many good counſels and enterprizes undertaken for their benefit and advancement. And thus by ſhewing how miſchievous folly is, he ſtill goeth on in ſetting forth the neceſſity and excellency of wiſdome.