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<p>Solomon still recommends wisdom to us as necessary to the preserving of our peace and the perfecting of our business, notwithstanding the vanities and crosses which human affairs are subject to. He had said (<a class="bibleref" title="Eccl.9.11" href="/passage/?search=Eccl.9.11">Eccl. 9:11</a>), <i>Bread is not always to the wise</i>; yet he would not therefore be thought either to disparage, or to discourage, wisdom, no, he still retains his principle, that <i>wisdom excels folly as much as light excels darkness</i> (<a class="bibleref" title="Eccl.2.13" href="/passage/?search=Eccl.2.13">Eccl. 2:13</a>), and we ought to love and embrace it, and be governed by it, for the sake of its own intrinsic worth, and the capacity it gives us of being serviceable to others, though we ourselves should not get wealth and preferment by it. This wisdom, that is, this which he here describes, wisdom which enables a man to serve his country out of pure affection to its interests, when he himself gains no advantage by it, no, not so much as thanks for his pains, or the reputation of it, this is the wisdom which, Solomon says, <i>seemed great unto him</i>, <a class="bibleref" title="Eccl.9.13" href="/passage/?search=Eccl.9.13">Eccl. 9:13</a>. A public spirit, in a private sphere, is wisdom which those who understand things that differ cannot but look upon as very magnificent.</p>
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<p class="tab-1">I. Solomon here gives an instance, which probably was a case in fact, in some neighbouring country, of a <i>poor man</i> who with his wisdom did great service in a time of public distress and danger (<a class="bibleref" title="Eccl.9.14" href="/passage/?search=Eccl.9.14">Eccl. 9:14</a>): <i>There was a little city</i> (no great prize, whoever was master of it); there were but <i>few men within it</i>, to defend it, and men, if men of fortitude, are the best fortifications of a city; here were <i>few men</i>, and, because few, feeble, fearful, and ready to give up their city as not tenable. Against this little city a <i>great king</i> came with a numerous army, and besieged it, either in pride, or covetousness to possess it, or in revenge for some affront given him, to chastise and destroy it. Thinking it stronger than it was, he <i>built great bulwarks against it</i>, from which to batter it, and doubted not but in a little time to make himself master of it. What a great deal of unjust vexation do ambitious princes give to their harmless neighbours! This <i>great king</i> needed not fear this <i>little city</i>; why then should he frighten it? It would be little profit to him; why then should he put himself to such a great expense to gain it? But as unreasonable and insatiably greedy as little people sometimes are to <i>lay house to house, and field to field</i>, great kings often are to lay city to city, and province to province, <i>that they may be placed alone in the earth</i>, <a class="bibleref" title="Isa.5.8" href="/passage/?search=Isa.5.8">Isa. 5:8</a>. Did victory and success attend the <i>strong</i>? No; there was found in this little city, among the few men that were in it, <i>one poor wise man</i>—a wise man, and yet poor, and not preferred to any place of profit or power in the city; places of trust were not given to men according to their merit, and meetness for them, else such a wise man as this would not have been a poor man. Now, 1. Being wise, he served the city, though he was poor. In their distress they found him out (<a class="bibleref" title="Judg.11.7" href="/passage/?search=Judg.11.7">Jdg. 11:7</a>) and begged his advice and assistance; and <i>he by his wisdom delivered the city</i>, either by prudent instructions given to the besieged, directing them to some unthought-of stratagem for their own security, or by a prudent treaty with the besiegers, as the woman at Abel, <a class="bibleref" title="2Sam.20.16" href="/passage/?search=2Sam.20.16">2 Sam. 20:16</a>. He did not upbraid them with the contempt they had put upon him, in leaving him out of their council, nor tell them he was poor and had nothing to lose, and therefore cared not what became of the city; but he did his best for it, and was blessed with success. Note, Private interests and personal resentments must always be sacrificed to public good and forgotten when the common welfare is concerned. 2. Being poor, he was slighted by the city, though he was wise and had been an instrument to save them all from ruin: <i>No man remembered that same poor man</i>; his good services were not taken notice of, no recompence was made him, no marks of honour were put upon him, but he lived in as much poverty and obscurity as he had done before. <i>Riches were not</i> to this <i>man of understanding</i>, nor <i>favour to</i> this <i>man of skill</i>. Many who have well-merited of their prince and country have been ill-paid; such an ungrateful world do we live in. It is well that useful men have a God to trust to, who will be their bountiful rewarder; for, among men, great services are often envied and rewarded with evil for good.</p>
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<p class="tab-1">II. From this instance he draws some useful inferences, looks upon it and receives instruction. 1. Hence he observes the great usefulness and excellency of wisdom, and what a blessing it makes men to their country: <i>Wisdom is better than strength</i>, <a class="bibleref" title="Eccl.9.16" href="/passage/?search=Eccl.9.16">Eccl. 9:16</a>. A prudent mind, which is the honour of a man, is to be preferred before a robust body, in which many of the brute creatures excel man. A man may by his wisdom effect that which he could never compass by his strength, and may overcome those by out-witting them who are able to overpower him. Nay, <i>wisdom is better than weapons of war</i>, offensive or defensive, <a class="bibleref" title="Eccl.9.18" href="/passage/?search=Eccl.9.18">Eccl. 9:18</a>. <i>Wisdom</i>, that is, religion and piety (for the wise man is here opposed to a sinner), is better than all military endowments or accoutrements, for it will engage God for us, and then we are safe in the greatest perils and successful in the greatest enterprises. <i>If God be for us, who can be against us</i> or stand before us? 2. Hence he observes the commanding force and power of wisdom, though it labour under external disadvantages (<a class="bibleref" title="Eccl.9.17" href="/passage/?search=Eccl.9.17">Eccl. 9:17</a>): <i>The words of wise men are heard in quiet</i>; what they speak, being spoken calmly and with deliberation (though, not being rich and in authority, they dare not speak aloud nor with any great assurance), will be hearkened to and regarded, will gain respect, nay, will gain the point, and sway with men more than the imperious clamour of him that <i>rules among fools</i>, who, like fools, chose him to be their ruler, for his noise and blustering, and, like fools, think he must by those methods carry the day with every body else. A few close arguments are worth a great many big words; and those will strike sail to fair reasoning who will answer those that hector and insult <i>according to their folly. How forcible are right words</i>! What is spoken wisely should be spoken calmly, and then it will be heard in quiet and calmly considered. But passion will lessen the force even of reason, instead of adding any force to it. 3. Hence he observes that wise and good men, notwithstanding this, must often content themselves with the satisfaction of having done good, or at least attempted it, and offered at it, when they cannot do the good they would do nor have the praise they should have. Wisdom capacitates a man to serve his neighbours, and he offers his service; but, alas! if he be poor his wisdom is despised and <i>his words are not heard</i>, <a class="bibleref" title="Eccl.9.16" href="/passage/?search=Eccl.9.16">Eccl. 9:16</a>. Many a man is buried alive in poverty and obscurity who, if he had but fit encouragement given him, might be a great blessing to the world; many a pearl is lost in its shell. But there is a day coming when wisdom and goodness shall be in honour, and the <i>righteous shall shine forth</i>.</p>
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<p class="tab-1">4. From what he had observed of the great good which one wise and virtuous man may do he infers what a great deal of mischief one wicked man may do, and what a great deal of good he may be the hindrance of: <i>One sinner destroyeth much good</i>. (1.) As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of—good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of God’s good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good. (2.) As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good laws and a great deal of good preaching, and draw many into his pernicious ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and recompence for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom’s friends and enemies, if one saint does much good, and one sinner destroys much good.</p>
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