The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 10

The Book of Ecclesiastes and Song of Solomon Paraphrased · Text and paraphrase 1 · Annotations 10

p. 165ANNOTATIONS.

[a] Verſe 1.] He ſeems, in the first words of this Chapter, to proſecute what he had ſaid in the laſt Clauſe of the foregoing; ſhowing how much good one Fool may ſpoil, by the great miſchiefs that enſue one fooliſh action: whereby a man, otherwiſe famed for Wiſdom, utterly loſes his reputation. So most Interpreters p. 166understand the latter part of the Verſe; which Melancthon, following the Vulgar, interprets quite contrary; that a little folly, or rather folly for a little while, is better than Wiſdom and Glory: That is, ſeeming folly, like that of Fabius, who was condemned for his ſlow proceedings, and thought a cowardly Fool; is better than Wiſdom which makes a glorious ſhow, but doth not conduct things ſo ſafely as that Captain did.

But this Expoſition agrees not at all with the Similitude, whereby Solomon illuſtrates what he here ſaith concerning Folly. Which is that of dead, or rather venomous Flies (for the Hebrew Phraſe Flies of death may better be tranſlated deadly, than dead Flies) which though very little Animals, yet falling into a Pot of precious Ointment, ſpoil it all when they putrefie: and not only take away the delicate ſcent, but turn it into a filthy, noiſome stink. For a Fly is obſerved to be both foedum & foetidum Animalculum; eſpecially ſome ſort of them, which ſeem here to be particularly denoted by the Word Zebube: being not merely bred out of filth, and delighting to live in it, but leaving behind them ſuch a humour as is very offenſive to the ſmell, and kills thoſe Creatures into whom they thrust their ſnouts. From whence the God of the Ekronites had his Name of Baal zebub (2 Kings I. 2.) which if it were given him by his Worſhippers, ſignified his power to deſtroy thoſe venomous Flies which infeſted the Inhabitants of that Country: if by the Iſraelites, expreſſed their contempt of him, as a mean, and a filthy, ſordid Idol. For therefore St. Hierom thinks the Prophet Iſaiah compares the Egyptians to a Flie, VII. 18. not only becauſe they were a weak people, but propter ſordes Idololatriae, by reaſon of the ſordid filthineſs of their Idolatry: which was a great reproach to their famed Wiſdom: and p. 167made them vile, even in the opinion of Pagan people.

I cannot here omit the reflection, which the Lord Bacon hath made upon theſe words (L. VIII. de Augment. Scient. C. 2. Parab. 11.) that the caſe of men eminent for Vertue, is very hard, and miſerable; becauſe their errours, though never ſo ſmall, are by no means pardoned. But as in a pure Diamond, of great luſtre, the very leaſt ſpeck or ſmalleſt cloud ſtrikes the eye, and affects it with a kind of trouble; which in a groſſer Stone would ſcarce be obſerved: ſo in men of ſingular abilities, the leaſt infirmities are preſently eſpied, and become the matter of mens diſcourſe, and are perſtringed with a heavier cenſure; which in men of meaner parts or rank would either paſs without notice, or eaſily procure pardon. Therefore a little folly in a very wiſe man, a ſmall ſin in a very honeſt man, and a ſlight indecency of manners in a man of courtly and elegant behaviour, much derogates from their fame and reputation. So that it would not be the worst courſe for excellent perſons, if they would mingle ſome abſurdities (ſo it may be done without guilt) with their actions: that they may maintain a kind of liberty to themſelves, and confound the Notes and Characters of ſmaller defects.

[b] V. 2.] From hence Solomon takes occaſion to repreſent more largely, how much men ſuffer by their folly, and what advantages Wiſdom gives them: and treats of both, with reſpect, not only to mens private, but to the publick good. And firſt he ſhows what a difference there is between a wiſe man and a Fool, in the management of any buſineſs. So I have interpreted this Verſe, which may be alſo thus paraphraſed, A Wiſe man always takes p. 168honeſt courſes; but a Fool turns into bye ways. Thus Greg. Thaumaturgus gloſſes; A Wiſe man is his own Leader and Conducter to the beſt things; but a Fool inclines to the wrong ſide, nor will his folly ever lead him to any thing that is excellent. Which St. Hierom expreſſes in this manner; A Wiſe man always thinks of the World to come, which leads to the right hand; but he that is a Fool, only of the preſent World, which lies on the left. And quotes a famous Paſſage of Lactantius (which I find in his Inſtitutions, L. VI. Cap. 2.) concerning the Letter Y, unto which the Pythagoreans reſembled the courſe of humane life. In which there is a time, when a Youth finds his way cleft, as that Letter is; into two parts or ways; and he ſtands doubting unto which he ſhould incline. If he be ſo wiſe as to take the right hand way, he is happy; if the other, he is miſerable. Which ſenſe Grotius follows; the right hand is the way of Vertue; the left, the way of Vice. Unto which we may reduce that of the Chaldee Paraphraſt, The heart of the wiſe inclines to the Law of God, which was given from God's right hand; the Fool to Silver and Gold, which are the gifts of the left.

But if this had been the ſenſe, it would have been more proper to have ſaid, the Wiſe mans heart is on the right hand; not on his right hand; which is much different: and therefore I have omitted this in the Paraphraſe (though I thought good to mention it here) and taken no notice of many other Gloſſes; particularly that of Melancthon's, which ſeems ſomething nearer to the ſenſe: The wiſe man hath power over his affections (the right hand being the ſtrongeſt, and the inſtrument of action in most men) and can moderate them, as occaſion requires: p. 169but a Fool is under the Government of his paſſions; and is hurried that way, which his anger, ambition, grief, and other blind affections drive him.

I will add this that the meaning may be: A Wiſe man hath his Wiſdom always at hand; to direct him what to do, in publick or in private buſineſs; whether he have to do with Friends or Enemies; in adverſity, as well as in a proſperous eſtate (his mind being juſt like the right hand, which we uſe readily, upon all occaſions, for all manner of actions) but a Fool is to ſeek; and knows not which way to turn himſelf, &c. Which is much to the ſame purpoſe, with what I have ſaid in the Paraphraſe.

[c] V. 3.] And agrees with what follows, in this Verſe, the firſt Words of which ſignifie as much as, Moreover, a Fool is ſo ſilly, that he cannot hide it. For though the reſt of the Diſeaſes of the mind may be covered by artificial Diſcourſe, as the blemiſhes of our Bodies are with our Garments; only folly cannot be diſſembled, but will appear to all, in every motion of him whoſe weakneſs it is.

There is another ſenſe of the laſt Words of the Verſe, beſide that in our Tranſlation; which I have not neglected: becauſe the Words will bear the ſenſe of the Vulgar; viz. He ſaith every Body is a Fool. Which St. Hierom interprets thus, He judges all men by himſelf. Symmachus thus, He fanſies himſelf the only Wiſe man. The LXX (as St. Hierom obſerves) ſeem wide from the ſenſe, who tranſlate it thus: All that he thinks is very vain. Maldonate underſtands it differently from them all, in this manner: In that wherein he himſelf offends, he reprehends others.

[d] V. 4.] And then Solomon proceeds to give a particular inſtance of this Folly and Wiſdom; eſpecially p. 170in the Publick State and Government. Where it is great folly for a Governour to carry himſelf haughtily, and furiouſly; but if he do, it is no leſs folly in his people to oppoſe him with the like paſſions; and not rather to be patient and peaceable: which is the ſenſe of v. 4. Which ſome take for a Counſel to Governours; others to the Subject. They that underſtand it as Counſel to Governours, tranſlate it ſome of theſe ways: If the ſpirit of a Governour come upon thee, that is, if thou art fitted for Government, and advanced unto Dignity, behave thy ſelf humbly; and adminiſter all things with great lenity: for that is the beſt way, to heal publick Diſtempers. Or thus, If thou art made a Prince, diſcharge this Office diligently, and with vigilance: for if thou art remiſs and careleſs, it will make thee fall into great errours. Or, as ſome will have it, in this manner, Thou haſt a deſire to be in authority, ſuppreſs it; or if it be offered thee, accept not of it: a private life is better; and leſs ſubject to the occaſions of ſin and danger. And ſome tranſlate it thus, If thou art in ſingular favour with the Governour, keep thy ſtation notwithſtanding; and be not ambitious of Preferment, &c. Which is Counſel unto Subjects; and by ruach (ſpirit) of the Ruler, moſt do not underſtand his favour, but his anger: and then alſo it may be taken in a different ſenſe from that in our Tranſlation (making it ſtill an Advice to him that is in Authority) that if anger come upon him, he ſhould reflect, and conſider the ſtation wherein he is; leſt this paſſion make him act undecently, and tranſport him into great ſins.

But the greateſt part of Interpreters, taking the Verſe to be Counſel to a Subject, in caſe he incur the diſpleaſure of his Prince, I have followed that ſenſe; which is almoſt agreeable to the coherence. And I p. 171have interpreted that Advice, not to leave his place, as moſt do, for not quitting the Duty of a Subject: but have taken in alſo the moſt ingenious Interpretation of the Lord Bacon. Who makes this a Political Advice to Courtiers; not to relinquiſh their Place and Office, nor to retire from the execution of their Charge, as many do when they ſee their Prince angry with them. Which ariſes partly out of an impatience of diſgrace; partly leſt they ſhould make the wound bleed afreſh, by coming into the preſence; partly that their Prince may ſee how ſorrowful, and humble they are: which makes them think fit to withdraw themſelves from their employments; nay, to reſign perhaps the Offices and Dignities themſelves into the Princes hands.

But Solomon diſallows this way of Cure, as hurtful and prejudicial; and that upon very good grounds. For firſt this courſe, doth too much publiſh the diſgrace it ſelf: from whence both Enemies and Enviers grow more bold to hurt; and Friends more timorous to help. Secondly, By this means it comes to paſs, that the wrath of the Prince, which, if it had not been made publick, would have died perhaps of it ſelf, becomes now more fixt: and having begun to overthrow the man, is carried on to his utter ruine. And laſtly, this retiring ſavours ſomething of a malignant humour; that is fallen out with the times: which heaps the miſchief of indignation, upon the miſchief of ſuſpicion.

The proper Precepts therefore for a Cure, are theſe; which he thinks are contained in the laſt Words, Pliant demeanour pacifies great offences. Firſt, Above all things not to ſeem inſenſible or not ſo affected, as in Duty he ought to be; for the Princes diſpleaſure; either through p. 172ſtupidity or a ſtubbornneſs, and pride of ſpirit. That is, Let his countenance be compoſed, not to a ſullen and contumacious, but to a grave and modeſt penſiveneſs; and in all manner of employments, let him ſhow himſelf leſs pleaſant and cheerful than he was wont to be. Which, it may be expedient alſo that, ſome Friend or other ſhould repreſent to the Prince; and inſinuate ſeaſonably, with what ſenſible grief he is inwardly afflicted. Secondly, Let him carefully avoid all, even the leaſt occaſions, whereby either the thing it ſelf, which was the firſt cauſe of the indignation may be revived; or the Prince apprehend a new occaſion to be diſpleaſed with him again, or, upon any account whatſoever, to chide him before others. Thirdly, Let him with all diligence ſeek, on the other ſide, all manner of occaſions, wherein his ſervice may be acceptable to his Prince; that both he may ſhow a prompt and forward affection to redeem his forepaſt offence; and his Prince may understand, what a good Servant he is likely to loſe, if he thus cast him off. Fourthly, Let him ſagaciouſly either lay the fault upon others; or inſinuate, that it was committed with no ill intention, in himſelf; or remonstrate their malice who accuſed him to the King, or aggravated his fault, more than it deſerved. To conclude, Let him be diligent and watchful in all things, and intent uponthe Cure.

There is another Great Man, of our own, who ſeems to take this for an Admonition, not to be falſe-hearted, by flinching from our station, when mighty men frown upon us. In an upright courſe (ſaith Biſhop Sanderſon, in his Sermon upon 1. Cor. VII. 24. Sect. 46.) Fear not the face of man, neither leave thy place, though the ſpirit of a Ruler riſe up againſt thee: patience will conjure p. 173down again that Spirit in time, only if thou keep thy ſelf within thy Circle. But I look upon this, which agrees not with the latter part of the Verſe, as an accommodation only of theſe Words to his preſent purpoſe; and not as intended for the proper ſenſe of them.

[e] But of all other follies, this is the moſt miſchievous, of which Princes themſelves are ſometimes guilty: in preferring (as it follows v. 6, 7.) unworthy men (who are ſo unfit to govern others, that they cannot govern themſelves) to the higheſt Dignities, and perhaps truſts: and at the ſame time neglecting, if not depreſſing men of worth and honour, of Noble Families, and ſometime of Heroical Vertue. Which is more provoking, becauſe more pernicious, than the perſonal diſpleaſure (before mentioned v. 4.) which they expreſs towards any private man. For it is an univerſal grievance, and as if the Ruler himſelf ſhould give order for all the miſchief which they do (as ſome expound that Phraſe as an errour) And yet notwithſtanding, it is the wiſeſt courſe not to be exaſperated by it, to make any tumults and ſeditions; but to be patient and quiet, v. 8.9. So I have expounded theſe Verſes, in connection one with another: for though there are thoſe who by Ruler here underſtand the Devil; who thrusts the worſt men into the beſt Places (as may be ſeen in St. Hierom's Commentaries) and others underſtand God who permits this; yet the whole Diſcourſe is ſtill to the ſame purpoſe. that ſenſeleſs perſons get into power; being more acceptable many times at Court (as Melancthon gloſſes) than the wiſe and good. According to the ancient Verſes,

foreign.

foreign.

This World takes the greateſt pleaſure in bad men: the Flatterer fares beſt in the firſt place; p. 174and next him the Sycophant and falſe Accuſer. In the Roman Story, there are many inſtances of men preferred merely for their Vices, of others only for money: ſome of which are collected by Joannes Fileſacus, L. 8. Selectorum Cap. 15.

[f] V. 6.] I mentioned Vices (in the foregoing Annotation e) becauſe folly, in the holy Language, comprehends that; as well as ſillineſs or incapacity to manage affairs, and mindleſneſs, negligence and ſloth: which are both denoted in the Hebrew Word foreign in this place: Where the Abſtract (as they ſpeak) being put for the Concrete; we are to underſtand idle, ignorant and ſenſeleſs men; and that in the highest degree: and, being oppoſed to rich, they are alſo ſuppoſed to be men of mean extraction, or condition. For which reaſon the rich alſo are to be understood not ſimply men of Estates, or great Birth; but of excellent education; noble endowments of mind; and attentive unto buſineſs, &c.

[g] V. 7.] The ſenſe of this Verſe is not different from that of the former; but the ſame thing is ſet forth in both, by two illustrations: one taken from their Place and Dignity; the other from the Equipage (as we now ſpeak) wherein they appear, upon their advancement. For to ride belonged unto Great Perſons: as to go on foot, unto Inferiors. And to ride on Horſes in Solomon's time, was much more stately than to ride on Mules, which were uſed by Great Men in David's time (2 Sam. XIII. 29. 1 King. I. 33.) or on Aſſes, in former Ages, X. Judg. 4.

[h] V. 8.] Yet it is as ſenſeleſs, to be inraged, by this preferment of ſenſeleſs and unworthy men, into rebellion; as the Wiſe man here ſhows by ſeveral Proverbial Sayings. In the Application of which to this purpoſe, I have the approbation of Melancthon: who expounds the last Words of v. 8. and the first of v. 9. p. 175concerning the puniſhment of thoſe; who go about to change the ancient Laws, and the Form of Government. And it is more agreeable to the Phraſes of breaking hedges, and removing land-marks, or ſuch like things; than to apply it unto the miſchiefs that Princes bring upon themſelves and their Countries, by ſuch imprudent promotions, as are before-mentioned: though that be true alſo; that ſuch diſorders give great diſgust, and are the occaſion of dangerous commotions. Which commonly are moſt fatal, notwithſtanding, to thoſe that are ſo fooliſh as to adviſe, contrive, and excite them. Who bring that miſchief on themſelves which they intended ſhould wholly have fallen upon others; as Solomon here ſhows by two Similitudes. One taken from the Pits digged for the intrapping Foxes, Wolves and ſuch like Creatures; or, as others will have it, from thoſe that undermine the Walls of Towns, and often periſh in the Mines wherein they themſelves have long wrought. Agreeable to that old Saying which Ariſtotle mentions (in his third Book of Rhetoricks, Cap. 9. out of Democritus Chius foreign. The other from a Breaker of an Hedge, or Fence or Wall (for ſo we tranſlate this Word XXII. Numb. 24.) or any partition (ſo the LXX. there tranſlate it by the Word foreign) whereby mens grounds were ſeparated, and kept in ſeveral: in which enterprize he meets with his deaths wound from a Serpent. Which were wont to lurk in Rocks (XXX. Prov. 19.) and in Holes of the Earth (XI. Iſa. 8.) as well as in the bottom of Hedges, or old Walls (as the Wiſe man here intimates) and in other dry places, where there was no water, VIII. Deut. 15. There were Water-Serpents alſo, IX. Amos 3. of which men were in leſs danger.

[i] V. 9.] There is great variety of judgments concerning the ſenſe of this Verſe: But that which I have p. 176given I am ſure is not improper; which in ſhort is this: That they who out of love with novelty will not let things alone in their place, but be altering and changing, though thereby they make great rents and diſtractions; do not only give themſelves a great deal of trouble, and diſturb the quiet of their own mind; but run the hazard of ruining themſelves, together with whole Kingdoms and Churches. Therefore that Saying of Pindar, quoted by Melancthon, ſhould alway be in peoples minds: It is eaſie to diſturb a Government; but God alone can ſettle it again.

The Phraſes are ſufficiently explained in the Paraphraſe: only I think fit to note that the Word which, following the LXX, we tranſlate endangered, is by Forſterus tranſlated aſpergetur, that is, hurt by the ſhivers of it.

[k] V. 10.] There is no leſs variety, but rather greater, in the interpretation of this Verſe: Wherein he ſeems to return to the commendation of Wiſdom. And it may ſtill refer to what went immediately before; as I have applied it, in the latter end of my Paraphraſe. In which I have not varied from our Tranſlation; if after thoſe Words put to more ſtrength, theſe be underſtood; but all in vain: And ſo the Words may be tranſlated out of the Hebrew, If the iron be blunt, and he (that cutteth with it) do not whet the edge; it will overcome all the force he uſes: that is, will not cut as he would have it. And ſo the meaning of the Verſe is excellently expreſſed by the Lord Bacon (in his Preface to the ſecond Book of the Advancement of Learning) Theſe words, ſaith he, inſinuate, that a wiſe election of the means, doth more efficaciouſly conduce unto the accompliſhment of any enterprize; than any inforcement or accumulation of endeavours. For as the Saying is, Claudus in via antevertit Curſorem extra viam. A lame man in the way, will outrum a Poſt out of the way.

p. 177But though I take this to be the true ſenſe; yet I ſhall here mention ſome others, that the Reader may chuſe which he thinks moſt congruous. Some take that Word chajalim, which we tranſlate ſtrength, for Forces or Armies; and make the ſenſe this; Where an Army is governed by Wiſdom, it prevails though it be defective in Weapons: For Wiſdom doth more to ſet things right (i. e. doth more to make up the want of Arms) than Arms can do to get the Victory alone. Others, who tranſlate the former part of the Verſe to the ſame ſenſe that I have done, tranſlate the laſt part thus: the excellence of induſtry, is Wiſdom. That is, Wiſdom in this excels all other Tools that thy are blunted by uſe; but it is ſharpened thereby. And therefore they, the more they are uſed, give them that employ them the greater labour; but this; the more it is exerciſed, gives us the leſs: Thus Maldonate. Some in this manner, If iron be blunt, it muſt be ſharpned; and ſo must the Sword of Justice (when by the negligence of Officers, it hath loſt its edge, and the Earth is filled with violence, with thefts and adulteries, &c.) be reſumed and whetted by the Magistrate, to the ſevere puniſhment of ſuch wickedneſs.

Melancthon ſeems to expreſs the ſenſe of the Vulgar: as Iron being blunted, is not ſharpned without great labour! ſo the Companion of great diligence, is Wiſdom: or Wiſdom cannot be attained without great industry. Which others, that follow that Tranſlation, expreſs thus more largely: As a Knife or ſuch like Instrument, having lain long ruſty, cannot without much whetting be ſharpned again: ſo the mind that is grown dull by long ſloth and negligence, requires great labour, ſtudy and exerciſe, to restore it to its former vigour. Which may be applied to Government that is decayed, and cannot, without a wonderful diligence and prudence in thoſe that have the management of things, be recovered.

p. 178There are thoſe who look upon it only as an Admonition what may be done by mere induſtry and pains-taking, though a man have not much wit, nor be much befriended by others; and yet gets up wonderfully in the World.

[I] V. 11.] In the Expoſition of this alſo there is much variety; according as the Hebrew Phraſe Maſter of the tongue, is expounded, either of a mere Babler, and looſe Talker; or of a Backbiter and Slanderer. I have taken it in the latter ſenſe; as St. Hierom, in the Vulgar Edition, doth. And the former part of the Verſe, may either ſignifie a Serpent that is not inchanted; or that cannot be inchanted, by any means. For ſome ſuch ſort of Serpents there were, as Bochartus obſerves (L. 3. de ſacr. Animal. C. 6. Part. II.) and as appears out of Jer. VIII. 17. and other places of holy Scripture. Unto which, I think, the Backbiter and Detracter may be beſt compared: for nothing will reſtrain his virulent humour: nor defend one from the miſchief which he doth in ſecret. I have connected this Verſe alſo with the precedent matter; as it may be, though we ſhould take the Words in the common ſenſe: which is this; that as a Serpent will bite, if he be not charmed; ſo will he do miſchief that talks much, if he govern not his tongue with great Wiſdom. Or, as others interpret the latter part of the Verſe, a mans words though never ſo eloquent (for ſo the Word lachaſch is uſed, III. Iſai. 3.) will do no good, to pacifie a Princes mind; if he be not charmed at the very first, before he have fixed his anger.

Others take this Verſe ſeparate from the reſt, and underſtand no more by it, than this; that a Calumniator is like a Serpent, that bites ſecretly; without ſo much as giving warning by its hiſſing. So Melancthon; who truly obſerves, that calumny is a moſt grievous Peſtilence; which rages and deſtroys whole Countries. p. 179For it firſt kindles Diſſentions; and thence ariſe Confuſion of Religion, Wars and Deſolations. Or, according to our Tranſlation. A Babler can no more refrain from blurting out his own or others Secrets, than a Serpent, if he be not charmed, can do from biting. Which may be referred alſo to the matter foregoing, in this manner: He that gives himſelf a liberty of talking of every thing, blurts out even the Secrets, and the Vices of Princes; whereby he not only makes himſelf odious, but procures his own destruction.

[m] V. 12.] The three following Verſes, may be alſo referred to the ſame matter; and the latter part of this, is capable of another ſenſe, than that in our Tranſlation; which is this: That a Fools lips ſubvert all that a wiſer man hath ſaid. So St. Hierom expounds it. There would be leſs harm in folly, ſaith he, if it would be content with its own ruſtick ignorance: but it affects to contradict the dictates of Wiſdom, and to affront prudent perſons; nay to ſupplant and overthrow them; whereby it becomes exceeding wicked.

[n] V. 14.] And it is in vain to hope to amend this; Becauſe, as Solomon here obſerves, a Fool thinks himſelf in this very thing to be wiſe and learned; that he is able to multiply words; though they be never ſo confuſed, without head or foot (as we ſpeak) and he ſay the ſame thing over and over again, in a Round; as the LXX ſeem to underſtand the Word holleloth madneſs (in the foregoing Verſe) which they tranſlate foreign, as if it were from the Hebrew Word, which ſignifies a dance. Melancthon underſtands theſe three Verſes, as if they expreſſed the difference between wiſe Counſellors or Teachers; and ſuch as are fooliſh, but fanſie themſelves very wiſe: though they direct their Counſels and Inſtructions, merely by their own, or others blind affections. So p. 180Mardonius perſwaded Xerxes, unto his unhappy War; and Pompey had ſuch like Inſtigators: but they were ignorant men, or conſidered not what had been before. So he expounds this Fourteenth Verſe: They who by fooliſh counſel, or pernicious Doctrine, undo themſelves and others, regard not former Examples; nor have any proſpect of future puniſhments.

[o] V. 15.] He refers alſo this Verſe (where I have put two ſenſes together) unto the ſame thing. Theſe perverſe wiſe men, ſaith he, make a great buſtle to no purpoſe; and, endeavouring to reform many things, bring lamentable events upon themſelves and others: becauſe they are ignorant of the ſenſe of Mankind; and conſider not the weight of buſineſs; nor diſcern what it fit to be done. Which is comprehended in theſe Words,They know not the way to the City; or to the Court: But are like the Shepherd, ſaith he, who coming to Court, had a Looking-Glaſs beſtowed on him; in which contemplating himſelf, he fell into admiration of his own beauty: and thereby grew ſo inſolent, that he was not only thrown out with diſgrace, but broke his neck.

[p] V. 16.] From hence Solomon takes occaſion to admoniſh us, that the miſery or welfare of a people, depends very much upon the King that governs them. Who if he be a Child muſt be governed by others: and if they prove bad, as commonly they are, all things go to wrack. This ſeems to be the ſenſe of this Verſe: where by a Child I underſtand a Prince to whom the Sceptre falls in his minority: though it may be taken (as Jo. Forſterus expounds) for one that is rerum imperitus, unskilful in buſineſs (as in I Jer. 6.7. III. Iſai. 4.) and I have not omitted the common Interpretation, which underſtands it of ſuch a weak Prince, as is wholly governed by his paſſions, and lets the worst of men govern him. p. 181Who, like Children, think all is well, if they may but play, and follow their pleaſure. Which they take ſo greedily that they are drinking, when they ſhould be at Council; dancing, when they ſhould be judging Cauſes. So Jo. Drufius, I remember, expounds eating in the morning, in his Annotations on XVI. Numb. 5. where he applies that place of Jeremiah XXI. 12. to illustrate this: and obſerves that the morning is the time of Judgment and Counſel; as the evening is for mirth or compotations. According to that of Socrates, In the Morning Counſel, in the Evening Converſation. And that of the Hebrews, Non iudicant in hora Ebrietatis; they do not ſit to judge in the hour of drinking; i. e. in the Evening. Which is ſo prejudicial to Government, that there was a Law among the Carthaginians, that no Magistrate whatſoever ſhould drink any Wine at all, foreign, that Year in which they bare any Office,&c. as we read in Plato, L. 2. de Legibus, p. 674. Edit. Serrani. And he admirably repreſents what the miſchief of it is, when a mere Youth governs, who is not able to undergo ſo weighty a Charge; in the next Book, pag. 691.

[q] V. 17.] And on the other ſide, the felicity of a Nation is unſpeakable, when it is under the care of a gallant Prince: whom he calls ben chorim. Which may either ſignifie his Deſcent, or the excellent Qualities of his own perſon: or rather both, one who inherits the Vertue of his Anceſtors. Who though they ſhould chance to leave him but a Child, yet intruſt him with ſuch wiſe and faithful perſons; that they infuſe into him the ſpirit of his Heroical Predeceſſors: which makes the people willingly ſubmit unto him. For as Plato obſerves, that Parents every where have the power of governing their Children: ſo next to this it is conſonant, foreign, p. 182that generous perſons (who do not degenerate from the Vertues of their Noble Anceſtors) ſhould govern thoſe that are mean and baſe, L. III. de Legibus, p. 690. Whence the Babylonian Princes are called by this Name, XXXVI. Iſai. 12. where the Chaldee hath bene herin, the ſons of ingenuous and free men; or the ſons of Heroical Perſons. For hence comes the name of Heros: and thence Bacchus is called by the name of Liber, i. e. a Prince or Noble Man, as Bochartus rightly obſerves in his Canaan, L. I. Cap. 18. And ſo the LXX. tranſlate ben chorim in this place, foreign: Which Word they elſewhere tranſlate foreign Nobles, V. Nehem. 7. VI. 17. and foreign, XXXIV. Iſai. 12. It is vulgarly derived from the white garments, or robes of fine linen, wherein ſuch great Perſons appeared: but it is more likely to be of ſome Foreign Original; and may be beſt tranſlated illuſtrious perſons.

[r] V. 18.] I have referred this and the next Verſe, unto the ſame matter. And this repreſents, how neceſſary it is to be very diligent and careful to make up the ſmalleſt Breaches, and correct the beginning of Diſorders; by ſhowing what ruine attends upon ſupine ſloth, remiſsneſs and negligence. Which is expreſſed in two moſt ſignificant Words; the firſt (ſlothfulneſs) implying ſuch a ſluggiſh temper, that a man will move neither hand to any Work: the other (idleneſs) ſuch a remiſsneſs and liſtleſsneſs, as there is in a man that is aſleep: when his hands hang down (as the Phraſe is XII. Hebr. 12.) which ſeems to be the import of ſhiphluth in this place; coming from a Word that ſignifies humble, and dejected.

[f] The next Verſe repreſents the vaſt power of money: which therefore a Prince ſhould be ſure to have at command; becauſe it commands all other things. As he finds, when he is in want of it; and is thereby p. 183tempted to ſqueeze his people unjuſtly; or to ſet all things to ſale: which is another way of expounding that Phraſe, Money anſwers all things. I cannot omit here to note, that it would not be abſurd, if this Verſe ſhould be connected with v. 17. to ſignifie the happineſs of a Nation, whoſe Prince taken care that his people want not proviſion (bread and wine in the Language of the Hebrews ſignifying all that is neceſſary for humane life) but eſpecially that the money of the Nation, whereby all things are purchaſed, be not exported.

[t] V. 20.] But whatſoever negligence, or profuſeneſs and waſte there be; it ſhould not provoke any wiſe or good man, to ſpeak contemptuouſly of his Sovereign, or of his Ministers: if he conſider merely how unſafe it is, to make ſuch reflections on him. For there are no ears ſo faithful, no place ſo ſecret, as that they may be truſted with ſuch Words: the ears of Kings, according to the old Saying, being as long as their arms. That is, they can as eaſily diſcover crimes, as puniſh them: they have Spies on purpoſe every where; or men to ingratiate themſelves, will turn Accuſers; or loyal perſons, may, ſome way or other, come by the knowledge of it, and think themſelves bound to let their Sovereign know, who are his Enemies.

Thus moſt Interpreters, and the moſt learned underſtand this Verſe; And therefore I have followed no other Interpretation in my Paraphraſe. For thus that admirable perſon, S. Bochartus gloſſes upon theſe Words (Epiſt. qua reſpond. ad 3. Quaeſt. p. 37.) The true mind of Solomon is, that Kings do not want their foreign, Emiſſaries and curious Obſervers; by whom they learn what is most ſecret. Which was the reaſon that Midas was repreſented by the Poets with Aſſes ears; becauſe he had thoſe that listned and hearkned in all parts of his Kingdom: p. 184and brought him News of every thing, that was but whiſpered by his Subjects.

And thus St. Hierom, the ſimple ſenſe is, that we take care we be not overcome by anger and fury, to ſpeak evil of our Prince, or detract from him: for he may ſome way or other hear it, contrary to our expectation, and make us ſuffer for our ungoverned tongue. That's the meaning, ſaith he, of the laſt part of the Verſe; which is an Hyperbolical expreſſion, like that, in common ſpeech, when we ſay: The Walls that are conſcious to what you ſpeak will diſcover it. Nay, this very Proverbial Hyperbole is uſed in good Authors, for a thing very ſecret, Unleſs ſome Bird ſaw it. So Ariſtophanes in his Comedy which hath its Name from Birds.

foreign.

None ever ſet eye upon my Treaſure, unleſs perhaps ſome Bird.

And Suidas cites this Verſe out of the ſame Poet (which more illuſtrates the ſenſe I have given of this Phraſe in the Paraphraſe.)

foreign.

None ſees me, unleſs the Bird that paſſeth by.

But I am not ſatisfied whether Solomon had not reſpect to ſomething elſe; and intimated that ſome Prophet might make the diſcovery: as Eliſha did of many things ſpoken in the Kings own Bed-Chamber, 2 Kings VI▪ 9. The Chaldee Paraphraſe, by that which hath Wings, underſtands the heavenly Miniſters: and ſo many of the Hebrews: about which, though they talk many fabulous things, yet the meaning may be, the Angels ſhall, one way or other, bring it to light, and give occaſion to the diſcovery. For, as a great man of our own obſerves (Biſh. Taylor, L. III. Duct. Dub. Ch. 3. Rule 3. n. 3.) the Government of the other World p. 185reaches ſtrangely even unto us; and we ſpeak not a word in vain, but by the Divine Providence it is diſpoſed to purpoſes that we underſtand not. And therefore it is not ſafe to ſpeak evil of Magiſtrates, in our private houſes; leſt the Angel that attends us order it ſo, that it paſs into publication. But as for the King (who is above the rich or mighty) call him not accurſed in thy heart: Which being a thing that can only be perceived by God, who is the Searcher of the heart; it ſhows that, as Angels take care of the rich, the wiſe, the mighty and noble: ſo Kings are the peculiar care of God, &c.

And indeed, as the ſame Bochartus adds, it appears from hence that Solomon doth not deterr us from this ſin, by the mere fear of danger; for he lays a reſtraint not only on our words, but on our thoughts: which are known only unto God. And if we may not in thought detract from him, how much leſs ſpeak a reproachful word of him; or move rebellion againſt him.

I ſhall only add two things more, and conclude this Chapter with a notable Diſcourſe of Martin Luther: firſt, that ſome of the Hebrews who take the Angels to be here meant, thereby underſtand the Devil: as our Saviour by the Fowls of the Heaven underſtands foreign, the evil one, XIII. Matth. 4. But eſpecially Night-birds, they ſay (who may ſeem here to be meant, where he ſpeaks of the Bed-Chamber) denote the Devil and his Angels. Whence that Proverb among the Arabians, Speak where there is no Night-Bird; that is, where no Creature hears.

Secondly, The laſt words of the Verſe, are capable of this ſenſe (if we diſtinguiſh between Bird of the Air, and that which hath wings: taking the one for Angels, and the other for men; who minister p. 186to Kings as Angels do to God) that the Angels will report our blaſphemy in Heaven; and ſome or other will be found to reveal it, and carry the News of it to the King upon the Earth. Gregory Neocaeſarienſis ſuggeſts the former part of this: who thus expounds the Words, Swift and winged Meſſengers carry all to the only rich and great King; diſcharging both a ſpiritual and rational Miniſtry.

It will not be unuſeful, much leſs unſeaſonable, in ſuch an unruly Age as this, to let the Reader underſtand how deeply the firſt Reformers of Religion laid this Precept to heart; by tranſcribing ſome of Luther's Admonitions, in his Annotations, on this Verſe.

The worſe and the more malignant, ſaith he, the World is, the more ſtudious and laborious Solomon teaches us to be, in the doing our Duty. Particularly, in honouring Magiſtracy; becauſe it is a Divine Ordinance, and the better part of the World: by which God manages all things under the Sun. But the ungodly begin their wickedneſs, chiefly in the contempt of Magiſtrates; when they bear how God blames and reproves them in the holy Scriptures. But it belongs to the Divine Office to find fault with Magiſtrates and to rebuke them. And therefore, though thou heareſt it, yet do not imitate it. For thou art not God; nor the Ordainer, no nor the Reformer and Reſtorer of the Divine Ordinance. But as God reproves them, ſo thee alſo, in the holy Scriptures; that thou mayſt do thy Duty, and not meddle with what belongs to them. Whereas thou forgetting the Beam in thy own eye, beginneſt to ſpy the Mote in another mans: correcting thy Superiors, by whom thou rather art to be corrected. And if thou ſhouldſt ſuſtain their Office, wouldſt offend more than they p. 187do, and not do ſo much good, as is performed by them. The meaning therefore of Solomon is this; I have ſpoken much of Princes, how they undo the World; but do thou reverence them, notwithſtanding that; for they are not an humane Ordinance, but a Divine. Saint Peter indeed calls the King an humane Creature; becauſe he is aſſumed from among men, but his authority is Divine: And though Princes be bad, they are to be honoured becauſe of this Ordinance of God. Why then wilt thou ſpeak evil of thoſe, who are vexed with ſo many and ſuch great cares and labours for thy peace▪ if they be good? and if they be bad and fooliſh, their own impiety is miſchief enough to them, and brings them into ſufficient danger. Bear with them then, and compaſſionate them; rather than rail upon them, and revile them, &c.

Yes, will ſome anſwer; but we may ſay what we pleaſe of their Miniſters. Not ſo, ſaith the Wiſe man in this place, Curſe not the rich, i. e. men in great Authority under the King. For (as the ſame Luther diſcourſes upon the firſt Verſe of this Chapter) juſt as we ſee Flies fall into a Pot of excellent Ointment, and there dying and corrupting, ſpoil it all: ſo when excellent Counſel is given in the Kingdom, in the Senate, in War; behold there comes ſome miſchievous Knave or other, and utterly daſhes it, ſo that it hath no effect. But as we are compelled to endure thoſe poiſonous Flies; ſo we muſt be content to ſuffer theſe pestilent Counſellors.