Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 10
CHAP. X.
Verſ. 1. DEad flies cauſe the ointment of the Apothecary to ſend forth a ſtinking ſavour, &c.] That is, ſay ſome Expoſitors, They mar it and make it noiſome and loathſome, as if it ſtanke. But I ſee not why the words may not be underſtood according to the letter. For though with us a dead flie or two doth not work this effect in a box or pot of odoriferous ointment, yet it might well be ſo in thoſe Eaſtern Countries, where their ointments were far more pure and precious, and they had flies far more venemous and noiſome then ours; ſo doth a little folly, him that is in reputation for wiſdome and honour. As if he had ſaid, As dead flies, though little contemptible creatures, will taint and corrupt the moſt precious ointments, and make them unſavoury; ſo doth a little mixture of folly, indiſcretion and wickedneſſe, ſtain and blemiſh the reputation of men, and bring reproach upon their good name (which is indeed elſewhere compared to precious ointment, Chap. 7.1.) cauſing them to ſtink in the noſtrils of others, though they be in place… of higheſt honour, and were before juſtly reſpected for their wiſdome and vertue; and that partly becauſe men are naturally more prone to take notice of, and to cenſure a little folly that is in men, then to ſee and eſteem of much good that is in them, and are wont for ſome ſmaller miſcarriage to forget all their former good deſervings; and partly becauſe a little folly and miſcarriage will be ſooneſt diſcerned in men of greateſt eminency for wiſdome and honour, as a ſmall ſpot is ſooneſt diſcerned in the whiteſt and fineſt garments. And thus Solomon proceeds, as in the former Chapter, to ſet forth the excellency of wiſdome, and the evil of folly, that ſo men might ſee how much wiſdome may confer towards the comfort, tranquillity and happineſſe of mens lives. And having ſaid in the laſt words of the foregoing chapter, that one ſinfull fool doth often deſtroy much good, he doth here further illuſtrate that, ſhewing how much prejudice a little folly may bring upon a man, that was before deſervedly had in high eſteem.
Verſ. 2. A wiſe mans heart is at his right hand; &c.] This expreſſion implyeth, 1. That the wiſe man doth not do things raſhly, but that he is wont ſeriouſly to ponder of all things before hand, and then after mature deliberation and conſideration to undertake that he reſolves upon. See the Notes, Cha. 2.14. & Pro. 16.23. 2. That he hath his wiſdome ready at hand to counſell, guide and direct him in all things, he is not long to ſeek what to do, but his heart is ready and prepared to every good work; and doth conſtantly ſuggeſt how he ſhould order himſelf and his affairs wiſely and judiciouſly upon all occaſions. 3. That he hath his heart at command, ſo that he can ſtrongly over rule himſelf in his naturall deſires, and reine in his corrupt paſſions and affections: and 4. That he doth all things well and in a right manner, he diſpatcheth all his affairs, as with prudence and judgement, ſo with ſtrength, dexterity, expedition and good ſucceſſe: but a fools heart is at his left, that is, he ſets himſelf about his buſineſſes raſhly and inconſiderately, and accordingly he bungles in all he doth; he is many times at his wits end, not knowing what to do or which way to turn himſelf; and is many times carryed away with his ſtrong paſſions; and when he ſets himſelf to work, he doth all things fooliſhly and prepoſterouſly, awkwardly and unhandſomely; he doth not carry on his affairs with nimbleneſſe and dexterity, and even then when he doth that which is ſimply good in it ſelf, yet he mars it in the doing of it, becauſe he doth it with ſome ſiniſter ends, or ſome way fails groſſely in the manner of doing it. Becauſe naturally we are readier to uſe our right hand then our left, and find more ſtrength and nimbleneſſe therein, and can do any thing more ſurely and handſomely and quickly therewith, then with the left (which makes us alſo moſt to eſteem of that hand, Mat. 5.29, 30.) thence are both theſe expreſſions of the wiſe mans heart being at his right hand, and the fools at his left.
Verſ. 3. Yea alſo when he that is a fool walketh by the way, his wiſdome faileth him, and he ſaith to every one that he is a fool] That is, ſay ſome Expoſitors, Even when he is abroad in publick, he cannot hide his folly, but through want of wit and grace, he ſome way or other diſcovers it to all men; Or; Not onelyonly in his undertakings of greater moment, but even in all the common and ordinary actions of his life, by his talk, his looks, his gate, his geſtures, or ſome other thing obſervable in his deportment of himſelf, he proclaims his folly ſo palpably, that he doth as it were ſay unto every one that he is a fool. I know that ſome Expoſitors do otherwiſe underſtand the words (and indeed the words will bear that ſenſe) namely that when a fool doth thoſe things that clearly diſcover his folly, yet by reaſon of this folly, he is withall highly conceited of himſelf, ſo that he is ready to condemn all others of folly and to ſay unto every man that he is a fool. But the former Expoſition is I think, far the cleareſt.
V. 4. If the ſpirit of the ruler riſe up againſt thee, &c.] That is, If the anger of the Prince, or any Magiſtrate in place of power, do riſe up in high diſpleaſure and indignation againſt thee, as a ſtorm or flame of fire ſodainly ariſing in his breaſt, See the Note, Pro. 16.32. leave not thy place, that is, be not tranſported in mind or moved inwardly herewith; or busſle not up and down from place to place, as angry perſons are wont to do; Or, keep ſtill within the bounds of thy condition, calling and duty; do not for fear of his anger neglect to do what thy place or duty requires thee to do, be conſtant herein; and on the other ſide, do not in anger caſt off thine Allegiance, ceaſe not to carry thy ſelf as becomes a ſubject, but by patience, forbearance and ſubmiſſion yield unto him, See the Note, Chap. 8.3. for yielding pacifieth great offences, as if he had ſaid, Thou mayeſt haply think that a Princes wrath is alwayes implacable; but fear not that; ſuch a yielding carriage will allay the greateſt diſcontent thy Prince can take up againſt thee, whether cauſeleſſely or juſtly. See the Note, Pro. 25.15. And this is here preſcribed, as one particular precept of wiſdome, which may tend much to the quiet and comfort of mens lives.
Verſ. 5. There is an evil which I have ſeen under the Sun, &c.] That is, a common evil, which I have obſerved in humane affairs, to wit, that which followeth in the next verſes, concerning the advancement of unworthy perſons, &c. as an errour, which proceedeth from the face of the ruler, that is, from his looking favourably or with neglect or diſpleaſure upon men, which though it may ſeem a ſmall errour, yet it is indeed a great fault; or rather, which is indeed a fault in Princes, they being the cauſe of it, though uſually it proceeds from ignorance or inadvertency in them, becauſe they may be over-careleſſe in chuſing men for places of honour, and power, and not being able to know of themſelves what men are, they muſt neceſſarily depend upon the information of others, and ſo may eaſily fall into miſtakes being deceived by the flatteries, and falſe reports that are made to them by thoſe that are about them. Now this is mentioned here as an evil, which may occaſion mens falling off from the reſpect, Allegeance, and obedience which they ſhould yield unto their Princes (of which Solomon had ſpoken in the foregoing verſe) and therefore wiſdome ſhould teach men to take care that they ſtumble not at it.
Verſ. 6. Folly is ſet in great dignity, &c.] That is, very fools, weak men, that are of no abilities for government and wicked in their lives, are advanced by Princes; The abſtract is here put for the concrete, as in Pſ. 5.9. their inward part is very wickedneſs. And the rich ſit in low place, that is, men rich in wiſdome and other precious endowments, men of great eminency for gifts and grace. Yet ſome underſtand this of the great changes that often happen in Commonwealths, when ſilly mean people are advanced to high places, and noble perſons and great men are brought to a low condition. And ſo they do likewiſe that which followes.
Verſ. 7. I have ſeen ſervants upon horſes, &c.] To wit, like Princes; And by ſervants is meant unworthy, contemptible perſons, men baſe born, and of a low ſordid condition, and eſpecially men of baſe and ſervile ſpirits, that are very ſlaves to their luſts; and Princes walking like ſervants, upon the earth, that is men of noble birth and condition, or, men of Princely qualities, of free, noble, prudent and pious ſpirits; learned, wiſe, grave and godly men.
Verſ. 8. He that diggeth a pit, ſhall fall into it, &c] Both this and the following Proverbial expreſſions do all tend to ſhew, that by doing evil to others, men do uſually bring miſchief upon themſelves; And ſo Solomons drift in alledging them here may be, either 1. To diſcover the folly of Princes in advancing unworthy perſons, and caſting down or diſregarding thoſe that are fit to be in high places, by ſhewing that whilſt Princes do by theſe diſorders in government oppreſs the Commonwealth in general, or wrong any particular perſons, it redounds uſually in the concluſion to the bringing of troubles, miſery and ruine upon themſelves; Or 2. To ſhew the reaſon why great perſons are many times brought down, and baſe perſons are exalted, to wit, becauſe ambitious perſons do many times climb up to high places by undermining and ſupplanting others, and ſo the like is afterwards done to them; or being in places of power they contrive miſchief againſt others, and the evil intended againſt them falls at laſt upon themſelves. Or 3. To clear it to be a great folly in ſubjects upon any diſcontent againſt their Prince, to break out into any act of diſloyalty, or ſeek to be revenged on him by any ſecret treachery, becauſe ſuch attempts do uſually prove pernicious to the Authors of them; or 4. To hint unto all men in general a point of wiſdome, which will much conduce to the comfort and quiet of mens lives, and that is, to avoid all injurious dealing with others; whereby fools do uſually bring much terror upon their conſciences, and many other evils and miſeries. See alſo the Note, Pro. 26.27. and whoſo breaketh an hedge, a ſerpent ſhall bite him; which is ſaid, becauſe ſerpents and adders are wont to lie lurking in hedges: And accordingly it may be applyed to the particulars above mentioned, that they that injuſtly invade the eſtates and rights of other men, that break the hedge of Fundamental Lawes, and good cuſtomes, the well eſtabliſhed government and diſcipline of a Kingdome, and that by any acts of diſloyaltie, ſhall break the fence that God hath made about his own Ordinance of Magiſtracy, and ſhall violate the limits and bounds that God hath ſet to Soveraignty and ſubjection, ſome great evil ſhall unawares light upon him.
Verſ. 9. Whoſo removeth ſtones ſhall be hurt therewith; &c.] That is, He that undertaketh to break down and remove the ſtones of another mans wall, to wit, with an intent of doing him ſome injury, may hurt himſelf thereby; in that the other ſtones may by that means unexpectedly fall upon him, and bruiſe him; Or he that will undertake to remove huge maſſy ſtones, that are too heavy for him to wield, may by over ſtraining himſelf and many other wayes do himſelf a miſchief. We have the like expreſſion, Pro. 26.27. for which ſee the Note there, as likewiſe Zach. 12.3. & Mat. 21.44. But that which is intended by this Proverb ſeems to be, either 1. That by the ſeeking the hurt of others, men uſually bring ſome greater hurt upon themſelves; Or 2, That they that go about to change the ancient cuſtomes and Fundamental Lawes of Nations, or to make innovations in Religion, or any way to disjoynt a well ſetled government, do uſually thereby bring miſchief upon themſelves; or 3. That ſubjects contending with princes that are too mighty for them, take the ready way to ruine themſelves. And ſo likewiſe the next Proverb, and he that cleaveth wood ſhall be endangered thereby, may ſeem to intend the ſame things, or more eſpecially the danger of endeavouring to make diviſion between perſons firmly and cloſely united together.
Verſ. 10. If the iron be blunt, and he do not whet the edge, &c.] That is, If the man that cleaveth wood do not whet the edge of his hatchet (for theſe words ſeem clearly to refer to the laſt clauſe of the foregoing verſe,) then muſt he put to more ſtrength, that is, he muſt ſtrike the harder, and all for want of wiſdome, in not whetting his tooles ſeaſonably as he ſhould do. And that which is implyed hereby is, that ſuch a man puts himſelf to do that with a great deal of toil, which a weaker man, that was careful to whet his tooles might have done with a great deal more eaſe; yea many times beſides, by ſtriving to ſtrike with ſo great violence, he may ſeveral wayes come to miſchief himſelf; but wiſdome is profitable to direct, that is, that will teach and direct men to do all things well and with good ſucceſſe; even in the meaneſt and moſt ordinary imployments, as in cleaving and hewing of wood, wiſdome is a great help to men, as is evident in the preſent inſtance, of the labourers whetting his axe that it may do his work the better; And ſo it is in all things whatſoever: Though induſtry and force may do much, yet wiſdome is more profitable then either of them, in that it directs men to do things with leſſe toil and hazard, ſee the Note, Chap 9.16. But the main thing here intended is to ſhew, that thus it is in the preſent caſe, that Solomon is now treating of, to wit, that by a wiſe carriage of themſelves ſubjects may pacifie the wrath of Princes. See the Note, Pro, 16.14. whereas if through folly they carry themſelves ſtubbornly and paſſionately and rebelliouſly againſt them, by their violence and wilfulneſſe they uſually ruine themſelves.
Verſ. 11. Surely, the ſerpent will bite without inchantment, &c.] This may ſeem to be added with reſpect to that which was ſaid before, ver. 8. Who ſo breaketh an hedge, a ſerpent ſhall bite him. But the drift of the words is ſtill to ſhew how neceſſary wiſdome is to direct men how to carry themſelves towards Princes. Surely the ſerpent will bite without inchantment; that is, if he be not charmed before he bites; ſee the Note, Pſal. 58.4. And a babler is no better; the meaning is, either, firſt, that a fooliſh man that knoweth not how to rule and order his tongue, betimes to charme and pacifie the diſpleaſure of his Prince with yielding and ſubmiſſive language, if he thinks to appeaſe him afterwards, is no better then the inchanter, that neglects to charme the ſerpent, till he hath bitten him, and then attempts it, when it is too late; or ſecondly, that a vain babler, that knows not how to charme his tongue with meekneſs and diſcretion, and ſo doth by his froward, diſcontented and diſloyal ſpeeches provoke his Prince to diſpleaſure, is no better then an uncharmed ſerpent, and doth bite as a ſerpent.
Verſ. 12. The words of a wiſe mans mouth are gracious, &c.] Or grace; as it is in the Hebrew; ſee the Note, Pro. 22.11. The meaning is, that as they are comely and gracious in themſelves, ſo they are pleaſing and acceptable unto others, and ſo do procure grace and favour from men; ſee the Note, Pro. 10.32. They doe not only charme the diſpleaſure of a King, but alſo gain upon him ſo far, that thereby the wiſe man doth ſcrew himſelfe into his love and favour; But the lips of a foole will ſwallow up himſelfe; that is, they will deſtroy not others only but himſelfe too; ſuch a man by his froward, unadviſed and diſloyall ſpeeches, doth provoke his Prince to his own utter undoing; ſee the Note, Pro. 12.13. Thus he proveth what he had ſaid, ver. 10. that wiſdome is profitable to direct, and how much miſchiefe fooliſh men may bring upon themſelves by their diſloyall ſpeeches againſt their Princes.
Verſ. 13. The beginning of the words of his mouth is fooliſhneſs, and the end of his talke is miſchievous madneſs.] As if he ſhould have ſaid, His whole diſcourſe is frivolous and fooliſh; only indeed the more he ſpeakes, the more uſually he diſcovers his folly, proceeding ſtill from evill to worſe, from weakneſſe to wilfulneſſe and intolerable wickedneſſe; as a man that is once out of his way, the farther he goeth, the farther ſtill he goeth out of his way; and that becauſe if he be but in the leaſt interrupted, contradicted, or admoniſhed, he is wont then to bluſter and to break forth into furious paſſion, and lays about him like a diſtracted man.
Verſ. 14. A fool alſo is full of words, &c.] This is mentioned as another evill that is found in the ſpeech of men, that do not order their ſpeech according to the direction of wiſdome, to wit, that they multiply words to no purpoſe; whereas wiſdome directeth the wiſe to obſerve a meaſure and moderation in their diſcourſe, and not to ſpeak more then is needfull, and uſefull to be ſpoken, fooles on the other ſide are alwayes talkative, ſo that there is ſcarce any end of their babling. And this alſo may be added, as all that went before ſeemes to be, with reſpect particularly to the folly of ſubjects in ſpeaking to the diſcontent of their Princes. The greateſt difficulty of this verſe is, concerning the dependance which the following words, A man cannot tell what ſhall be, &c. have upon this firſt clauſe, A foole is full of words; for 1. Some conceive that theſe laſt words are mentioned as the words of the foole, and that either, firſt, as in imitation of his vaine tautologies, and ſpeaking the ſame thing over and over; A man cannot tell what ſhall be, and what ſhall be after him, who can tell him? Or elſe ſecondly, as the plea wherewith he is wont to embolden himſelfe in his fooliſh ſinfull wayes, to wit, that no man can tell what ſhall be hereafter, eſpecially what ſhall be the eſtate of men after this life; whereas men talk of the puniſhments which God will ſooner or later bring upon men for their ſinfull wayes, or fooliſh wicked talking, and of a day of Judgement that will be at the end of the world, the truth is, that no man knoweth whether there will be any ſuch thing or no; and therefore the beſt way for men is to take their pleaſure in all things as far as they ma…; Or thirdly, as the defence whereby he ſeekes to juſtifie his fooliſh, and wilfull undertakings and enterprizes, taken from the poſſibility of them, and that either by way of arguing for them, when he firſt undertakes them, A man cannot tell what ſhall be, &c. As if he ſhould have ſaid, I doe not ſee but my undertakings are feſible enough; who can tell what the iſſue may be? or elſe by way of excuſing his enterprizes, when they have not ſped well, by alledging, that the beſt counſells may be ſucceſſeleſs, becauſe no man can tell what the event of things will be. And againe, ſecondly, Some conceive that the laſt words are added, by way of diſcovering the folly of the fooles multiplying many words; whereof Solomon ſpeakes in the firſt clauſe; A foole alſo is full of words; to wit, in that he will be talking of things to come, boaſting of his reſolutions and purpoſes for the time to come, what he will doe, and what he ſhall have, whereas no man can know future things, nor can any man informe him therein; A man cannot tell what ſhall be; and what ſhall be after him, who can tell him? See the like expreſſions, Chap. 3.22. & 6.12. & 8.7. This laſt expoſition I like the beſt; And indeed that which Solomon intends here is very fully ſet forth by the Apoſtle James, Chap. 4.13, 14. &c. No man knoweth how little a time he hath to live; and therefore when men boaſt of what they will doe hereafter, their boaſting muſt needs be vaine, becauſe no man can know what will be after him, that is, when he is dead and gone.
Verſ. 15. The labour of the fooliſh wearieth every one of them; becauſe he knoweth not the way to the City.] The drift of theſe words is to ſhew the neceſſity of wiſdome, by ſhewing the vanity and fruitleſſeneſſe of all the endeavours of men, when they want wiſdome to guide and direct them in their endeavours. Some conceive that this is ſpoken with reference to that which was ſaid immediatly before, ver. 14. & that the drift of it is to tax the folly of ſuch men, who are wont to toile themſelves in ſearching into the knowledge of future things, or things that are moſt above the reach of reaſon, or that are moſt hard to be diſcovered; or that will be talking much of ſuch things, when in the meane ſeaſon they know not how to go to the City, (which becauſe it is a common broad and beaten road, children and blind men will not miſſe their way in it,) that is, they are ignorant of thoſe things, which every ordinary man, yea every child almoſt knoweth. But I conceive the intent of the words is more generall, namely, to ſhew that when men want wiſdome to direct them, firſt they toil themſelves in ſeeking to diſpatch their affaires well and ſucceſſefully, but all in vaine, and to no purpoſe, becauſe as a man cannot goe to a City when he knoweth not the way thither, but miſſing of his way goeth up and downe, ſometimes one way, and ſometimes another; and many times falls into deep and rugged wayes, far more troubleſome, then the right way would have been, and ſo is toiled and wearied in vaine and to no purpoſe, ſo they that are voyd of wiſdome, and ſo know not how to do thing… in a right manner, muſt needs weary themſelves in their fooliſh wayes, and faile of effecting what they intend; and ſo all their vaunting undertakings come to nothing; yea even in thoſe things that are moſt eaſie, for want of wiſdome they many times miſcarry: and ſecondly, they weary themſelves with the evills and miſeries, which by their own folly and wickedneſſe they bring upon themſelves, and that becauſe they know not the way of true wiſdome and piety, that royal high way which God hath ſo fairly and clearly revealed unto us in his word, that thereto that may well be applyed which the Prophet ſaith, Iſa. 35.8. The wayfaring men, though fooles, ſhall not erre therein; Yea and it may be alſo underſtood, (conſonantly to all the other paſſages of this chapter, which treat of the matters of a civil State) as ſpoken with particular reſpect to thoſe fooles, that by their undiſcreet carriage of themſelves towards Princes, do weary themſelves in thoſe many troubles and miſeries which hereby they intangle themſelves in, and that becauſe they know not how to goe to the City; that is, they are ignorant of the plaineſt principles of civil government, and how to converſe with men; or, they know not thoſe eaſieſt rules of diſcretion, which one would think every child ſhould underſtand.
Verſ. 16. Woe to thee, O land, when thy King is a child, &c.] Some Expoſitors take this and the three following verſes to be the words of diſcontented ſubjects, murmuring againſt the folly and riot of their Princes. But I ſuppoſe Solomon doth here proceed to ſet forth the neceſſity of wiſdome, and the great evil of folly, by ſhewing how great a miſchiefe it proves to kingdomes, when their Princes want wiſdome to direct them in their government: and as hitherto in this chapter he hath directed ſubjects to avoyd all diſloyal carriage of themſelves towards their Princes; ſo here on the other ſide he adviſeth Kings and Princes to carry themſelves as becomes men in ſuch places, leſt otherwiſe by their folly and miſdemeanors they ruine their kingdomes. Woe to thee, O land, when thy King is a child; to wit, in underſtanding, and behaviour: according to that, Iſa. 3.4. And I will give children to be their Princes, and babes ſhall rule over them: and againe, ver. 12. As for my people, children are their oppreſſors, and women rule over them; As namely, firſt, when they are voyd of judgement and underſtanding, and unexperienced in matters of State, unable to keep any ſecret, not knowing how to govern themſelves, and much leſſe to govern others; ſecondly, when they are ſenſuall, wholly given to play, ſport and paſtime, to pleaſe their appetite, and pamper themſelves, but altogether careleſſe and unmindfull of thoſe things that moſt concern them: Thirdly, when they are inconſtant and fickle, eaſily drawn away with any evill counſell that is given them. Fourthly, When they are impatient and ſoon angry, pettiſh, froward, and ſuch as cannot endure to be croſſed in their wills: and fiftly, when they love to be praiſed and flattered, and ſo are eaſily gulled and deceived by thoſe that will ſpeake them fair & fawn upon them; And thy Princes eate in the morning; that is, when, after the example uſually of their fooliſh King, they doe wholly give up themſelves to pleaſure and ſenſuality, gluttony and drunkenneſſe; for this is intended, by eating in the morning, and that either, 1. becauſe this implyes that they ſpend their whole time, night and day, in ſleeping, riot and exceſſe; or 2. becauſe to do a thing in the morning, is in the Scripture phraſe, to doe it with mens utmoſt endeavours; according to that, Iſa. 5.11. Woe unto them that riſe up early in the morning, that they may follow ſtrong drink; ſee the Note alſo, Pſal. 5.3. Or 3. becauſe the morning is the beſt part of the day, and fitteſt for our weightieſt imployments; whereupon it ſeems Princes were wont in the morning to ſit in judgement and in counſell; whence is that, Jer. 23.12. Oh houſe of David, thus ſaith the Lord, Execute judgement in the morning, &c. and therefore when Princes doe feaſt themſelves at that time, it is a ſigne they prefer their pleaſure, their glutting and pampering of themſelves before their affaires of greateſt importance; And this muſt needs tend to the ruine of a land. Though a King be a child, yet if his Princes and Counſellors be prudent and ſober men, things may goe the better, but if they alſo mind nothing but their pleaſure, all things muſt then needs run to ruine.
Verſ. 17. Bleſſed art thou, O Land, when thy King is the Son of Nobles, &c.] Though deſcent from noble and royall progenitors may be here included, (becauſe ſuch mens education doth uſually render them the fitter for the royall dignity, and their high deſcent doth often engage them to tread in the ſteps of their noble progenitors, and withall becauſe when Princes are ſo nobly borne, and come to the throne by lawfull ſucceſſion, the people are commonly the more ready to reverence and obey them) yet doubtleſſe by the ſonne of Nobles, is chiefely meant a perſon nobly qualified, generous, wiſe and vertuous, not given to pleaſure, but of a publick and heroical ſpirit, and minding princely and publick imployments. As Saul by calling Jonathan the ſonne of the perverſe rebellious woman, intended that he was a perverſe, rebellious ſon, 1 Sam. 20.30. ſo here Solomon by the ſonne of Nobles, intends a Prince ſeaſoned with noble and honorable endowments, regarding his honour above life, and much more above pleaſure and gaine. And ſo likewiſe for the following words, When thy Princes eate in due ſeaſon; the meaning is, that a land is happy, when the Princes are temperate and moderate in eating and drinking, not feaſting all night till the breake of the next day, not preferring their bellies before their weightieſt affaires, but firſt diſpatching their buſineſſe, and then refreſhing themſelves with meate and drink; for ſtrength, and not for drunkenneſſe; that is, ſo as to repair and uphold health and ſtrength, and not meerly to ſatisfie their luſt, and make themſelves drunke, whereby ſtrength is uſually rather impaired then preſerved.
Verſ. 18. By much ſloathfulneſſe the building decayeth, &c.] This Proverbial expreſſion is inſerted here, with reſpect to what was ſaid before, ver. 16. concerning the miſery of a land where the Governours are childiſh and voluptuous; and the drift of it is to ſhew, that as a houſe will by degrees decay and at laſt fall to the ground, if the owner doth thorough careleſsneſſe and ſloath neglect to repaire it in time; the wind and weather will make breaches in the roofe of it, thorough which the raine dropping in, will rot the timber and walls, and ſo at laſt downe it will come; ſo likewiſe the ſtrongeſt Kingdomes and Common-wealths will by degrees be weakened, and at laſt utterly ruined, if Princes, who by their places are to be amongſt the people, healers, Iſa. 3.7. and repairers of the breaches, Chap. 58.12. do thorough their childiſhneſſe, or their ſloath and luxury, diſregard the great work of government, and neglect in time to make up the breaches, and to cure the diſtempers that are in their Countryes.
Verſ. 19. A feast is made for laughter, and wine maketh merry; but money anſwereth all things.] If this verſe be taken as an entire ſentence a part by it ſelfe, then the drift of it is, only to ſhew the uſefulneſſe or the command of money above other things in all outward affaires. In all outward bleſſings every thing hath its limited uſe, one thing is good for this, and another thing for that; feaſts are made to procure laughter, and wine is good to make the heart chearfull and merry, but money is good for the procuring of all things whatſoever; that will command not only feaſts and wine, but alſo cloathing and houſes, and whatſoever man can want or deſire. Let men call for what they will, money will help them to it, ſo that a man that hath money needs not want any thing the world can afford. But rather it ſeems to be added with reſpect to that which went before; as namely, either, firſt, with reſpect to the foregoing verſe, to ſhew why by ſloathfulneſſe mens houſes come to ruine, to wit, becauſe ſuch ſloathfull perſons doe give themſelves to feaſting, drinking, mirth, and jollity, and ſo never mind the ſupporting of their houſes, families and eſtates, but doe continually waſt what they have, till all be ruined; their money ſtill going out for the defraying of theſe their riotous expences. Or elſe ſecondly, (which I conceive moſt probable) with reſpect to that which was ſaid before, ver. 16. concerning the miſery of a land where the Princes are fooliſh and riotous, ſhewing that thus it muſt needs be, becauſe ſuch childiſh and voluptuous Princes are all for feaſting and merriment, and for the procuring of theſe things their treaſure is day after day exhauſted. A feaſt is made for laughter, and wine maketh merry; As if he had ſaid, Thus ſuch Princes doe ſpend their dayes in making feaſts and drinking wine, that they may laugh and be merry; but money anſwereth all things; that is, it is their money that procures theſe, and what ever elſe they deſire for the ſatisfying of their luſts; and that they may not therefore want ſupplyes thereof, they are wont to oppreſſe their ſubjects with heavy exactions, and to ſet all to ſale, juſtice, and offices, and all for money.
V. 20. Curſe not the King, &c.] They that conceive the four foregoing verſes to be the complaint of murmuring ſubjects concerning their Princes, do accordingly alſo hold that in this verſe, there is an anſwer returned to thoſe their murmurings. But rather I conceive, that Solomon, having now ſpoken of the miſgovernment of riotous and fooliſh Princes, doth hereupon take occaſion to warn ſubjects▪ that they muſt not becauſe of this, take liberty to revile them, to think, much leſſe to ſpeak otherwiſe of them then as may ſtand with the loyalty of ſubjects. Curſe not the King, See the Note, Exod. 22.28. no, not in thy thought; ſome read it, as it is in the margin of our Bibles, no, not in thy conſcience, and ſo the meaning may be, no not when thou art alone by thy ſelf, and ſo no man, but thy ſelf, is conſcious to what thou haſt ſpoken. But reading it as it is in our Tranſlation, no, not in thy thought, either it may be taken as an expreſſion ſetting forth a forbearance from ſpeaking evil of Princes even in mens greateſt privacy, when they are alone by themſelves, far from the hearing of any body, ſo that they would think, that it is as impoſſible that any body ſhould know what they have ſaid, as that they ſhould know their thoughts; or elſe it may be taken according to the letter, that men muſt not ſo much as think evil of, or wiſh evil to their Princes; and that both becauſe if any ſuch evil thoughts againſt Princes be nouriſhed in the heart, it will at ſome time or other break out at the lips, or diſcover it ſelf in ſome expreſſions of diſcontent and diſpleaſure; as likewiſe becauſe even ſuch thoughts are ſinful, and being known to God, he hath many wonderful wayes both to diſcover and puniſh them: and curſe not the rich, that is, neither the King, nor his Nobles and Peers; or none that are of great eſtate and of high place, in thy bedchamber, that is, not to thy moſt intimate friends, no not to thy wife that lyeth in thy boſom; or do it not where thou art alone by thy ſelf, or where thou thinkeſt thy ſelf moſt ſecret and retired, and far from any ear that can hear thee; for a bird of the air ſhall carry the voice, and that which hath wings ſhall tell the matter, as if he ſhould have ſaid, It will out at ſome chink or other; ſome body will over-hear thee, ſome way or other it will be ſpeedily diſcovered to thoſe whom thou haſt ſo curſed, it may be by ſome unlikely perſons, or unlikely means, which no man would have ſuſpected; and ſo that which thou ſpakeſt in ſuch ſecret, will be every where ſpread abroad openly by tatling talebearers, and ſome miſchief or other it will bring upon thee. The expreſſion is much like that Habak. 2.11. the ſtone ſhall cry out of the wall, and the beam out of the timber ſhall anſwer it, and the drift of it is onelyonly to ſhew, that Kings have many ears and eyes, as we uſe to ſay, and therefore ſome body or other will inform them of it; or elſe that however God, from whom it cannot be concealed, will certainly puniſh them for it.