Exposition Upon Ecclesiastes, Chapter 10
CHAP. X.
The ARGUMENT.
THE Wiſe Man having ſpoken ſo much in the Commendation of Saving Wiſdom, he doth in the Firſt part of this Chapter unto ver. 4, adduce many preſſing Arguments perſwading to the ſerious Exerciſe of it, and manifeſtation thereof in their Converſation. The I. whereof is becauſe a very ſmall Miſcarriage in theſe who have gained Eſteem with others for Wiſdom and other Qualifications and advantages, will readily (as a dead Flie falling among Oyntment) render them uſeleſs and unſavoury ver. 1. The II Argument is taken from the deſcription of thoſe that are made Partakers of this Heavenly Wiſdom, and of thoſe who are void of it; becauſe theſe who are indued with this Saving Wiſdom, are in a fit and ready Diſpoſition to go ſeaſonably, dexterouſly, and diligently about their Duty (having their Heart in their right Hand) ver. 2. And they that are void of it, as they are unfit for any duty or work in the ſeaſon thereof, ſo do they palpably bewray to Oa-lookers in their deportment, their folly and want of Heart and Courage for Duty, eſpecially under Difficulties ver. 2, 3.
In the ſecond Part of this Chapter contained from ver. 4. to the end of the Chapter, are ſet down ſeveral Directions, in order to the manifeſting of this Saving Wiſdom in their carriage particularly towards Magiſtrats (eſpecially when unjuſtly provocked) The I. whereof is. That when the Magiſtrat is unjuſtly incenſed, they would evidence ſpiritual Wiſdom by a peaceable yielding and mild carriage (ſo far as is conſiſtent with duty to God and a good Conſcience) towards them, even tho there may be many things wrong in their Adminiſtrations, which is the ready way (through the Bleſſing of God) to pacifie and calm the Paſſions of them that are in Authority, and prevent much Evil both in the Magiſtrats and Subjects. ver. 4. Which Direction he illuſtrats, 1. By holding forth the ordinary abuſe of Government, through the pravity of the diſpoſition of ſome Rulers, which in his Obſervation or Revelation from the Spirit of God, had been improven to the ſetting of the vileſt and worſt of Men in eminent place, and wiſeſt of Men not only with-held from publick Employment, but put in an abject and deſpicable condition. ver. 5, 6, & 7.2. By shewing the ſinfulneſs and danger of ſeditious Plottings and Inſurrections againſt thoſe in lawful Authority, as being a malicious courſe evidently tending to their own Ruine. ver. 8, 9. The II. Direction is, That Men endued with ſaving Knowledge, who providentially are under ſuch incenſed and corrupt Rulers, as advance the Wicked, and depreſs the Godly, would be at double pains (eſpecially in caſe of former Miſttakes or Negligence) for Direction how to carry towards them, both in ſpeech and practice, and give both God and them their due, which only can be attained by that Wiſdom which is from Above, and shines eminently in the Word of God. ver. 10. The neceſſity of which Wiſdom for this end he evidenceth, 1. From the evil and danger of railing and reproachful Speeches, incident to Men deſtitute of ſaving Wiſdom, againſt incenſed and corrupt Rulers when they meet with any violence or diſappointment of their ambitious Ends from them, they thereby readily procuring their own Ruine (as a Serpent by his audible hiſſing doth his killing) from thoſe whom by his detracting Speeches he provokes. ver. 11. 2. From the advantage of having this heavenly Wiſdom, which directeth a Man to the uſe of ſuch ſavoury Words and Expreſſions, as conciliats the favour of offended Rulers. ver. 12. 3. From the ſad and dangerous effects of ſuch rash and detracting Speeches towards theſe in Authority, as proving the Mean of a Mans inſnaring and deſtroying himſelf. ver. 12. 4. From the height and extremity that ſuch hard Speeches do ordinarly run to, that as they begin with, and flow from Levity and Inconſtancy, ſo they terminat in mad and furious Courſes againſt theſe Rulers. ver. 13. And 5. From the deſcription of ſuch Men deſtitute of this ſaving Knowledge of God, and their Duty to them in Authority, by reſembling them unto the Natural Fools of the World in the multiplying of Words, by boaſting of their intended Actions, and inquiring into, and determining future Events. ver. 14. And in the vanity and fruitleſneſs of their Endeavours, even in common and very ordinary Affairs. ver. 15. And upon the mentioning of the Grievances of the Godly, under the bad Government of corrupt Rulers, and their Duty towards them, Notwithstanding thereof, The Preacher takes occaſion, 1. To shew the miſery of that Land who have voluptuous and unqualified Rulers, both Supreme and Inferior ſet over them. ver. 16. 2. The happineſs of that Nation or People, over whom eminently qualified and ſober Governours are ſet. ver. 17. And 3. The Cauſe or Root of that Ruine that comes upon a Land underwicked and inſufficient Rulers, to be their exceeding Sloathfulneſs and Careleſneſs (as a Man that ſuffereth his Houſe to decay through neglect to repair it) in uſing fit Means to ſave the State from Ruine and Deſtruction, ver. 18. And their Luxury and exceſſive and unſeaſonable Uſe of worldly Enjoyments, to the enhauncing of Money to ſpend upon their Luſts, and impoverishing of their Subjects. ver. 19. The III. and laſt Direction is, That notwithſtanding People may meet with many Grievances from vitious and inſufficient Rulers, apt to stirr the paſſions even of the Beſt; yet they ought to forbear all bitterneſs of Spirit, and revengeful Imprecations of Vengeance upon them, and to entertain no malitious Thoughts againſt their Perſons or Authority. ver. 20. which be preſſeth by an Argument taken from the ſudden and unexpected Diſcovery of this, either in time, to the confuſion and punishment of the Offender, or hereafter before Angels and Men, to their eternal Shame and Deſtruction. ver. 20.
CHAP. X.
Ver. 1. Dead flies cauſe the Oyntment of the Apothecary to ſend forth a ſtinking Savour: ſo doth a litle Folly him that is in Reputation for Wiſdom and Honour.
SOlomon having at large commended ſaving knowledge or Chriſtian prudence, he doth now preſs the exerciſe thereof, and ſhew how it ſhould be manifeſted in a Chriſtians Converſation, and before he give directions for this end, he labours to prepare the heart for receiving of them, by informing thoſe who have gained eſteem in the minds of others for Wiſdom, or any other gift they have therewith, ſuch as Riches or Eloquence (as the word tranſlated Honour ſignifies) that they had great need to be very accurat and circumſpect in their walking: And this he doth by repreſenting the hazard of the miſcarriage of ſuch, though it were but in ſome ſmall point of raſhneſs or inconſideration which he calls a litle Folly, manifeſted by them and marked by others in their carriage, this will render them altogether uſeleſs, for doing good to others and make all the reſt of their carriage unſavoury: And this hazard he illuſtrats by a ſimilitude well known to the people among whom he lived, of a dead Flie, which falling into the Oyntment of the Apothecary, doth readily putrify the ſame and make it uſeleſs and unſavoury. So the verſe may be taken for an Argument to ſtudy the conſtant exerciſe and manifeſting of Heavenly Wiſdom in the converſation, becauſe even a ſmall miſcarriage in them that are eſteemed truly wiſe, will make them very unſavoury,
Hence Learn. 1. Though it be the ordinary lot of thoſe who are truely Wiſe and Godly to be in a mean obſcure and deſpiſ'd condition in the World, as he had ſhewn toward the cloſe of the former Chapter, yet it is not always ſo with all of them, for ſometimes the Lord gives them with ſaving Wiſdom ſuch other things as uſe to be moſt in eſteem with the World, that they may thereby be the fitter for promoving his Honour. And as he favours them himſelf, ſo ſometimes he gains them favour and Reputation with men, yea even the worſt of men Mark. 6.20. So much doth Solomon ſuppoſe here, for there is no ground to think that he ſpeaks of ſuch as have only an undeſerved Reputation, but of ſuch as have and deſerve to have Reputation for Wiſdom and Honour.
2. The more eſteem and Reputation eſpecially for Wiſdom any have among Men, the greater hazard are they in to bewray their folly and raſhneſs, either by being lifted up above meaſure 2 Cor. 12.7. by deſpiſing others Mat. 20.24. or upon the conceit of their own eminency in that or any other perfection waxing preſumptuous and fearleſs of their own miſcarriage Mat. 26.33.69. And ſo have often greater need to be warned of their hazard to miſcarry, than theſe who are in leſs eſteem for Wiſdom: For the Spirit of God directed Solomon in the cloſe of the former Chapter to commend and incourage the poor deſpiſed Wiſe man, but here he directs him to guard the Wiſe man who hath Reputation and Honour, by inſinuating his hazard to Miſcarry, while he ſaith, Dead Flies cauſe the Oyntment of the Apothecary to ſend forth a ſtinking favour; ſo doth a little folly him that is in Reputation for Wiſdom and Honour.
3. As thoſe that deſerve Reputation and eſteem from others ought not ambitiouſly to hunt after it. Gal. 5.26. nor be much moved when they want it. 1 Cor 4.3. So their having of it ſhould make them the more exact in their walk and cautious leſt any thing eſcape them that may make their name unſavoury: They ſhould make their eſteem and Reputation among men an Argument to move their own hearts to ſtudy Accuracy and tenderneſs in their behaviour for keeping up their eſteem, that ſo they may be in the fitter capacity to Honour the Lord, and do good to others. For to ſtir up ſuch to walk ſutable to their eſteem, is this hazard of their miſcarriage, and coming in diſgrace thereby ſet forth to them, as Dead Flies cauſe the Oyntment &c. ſo doth a little folly &c.
4 The greater meaſure of eſteem and Reputation for Wiſdom, and other gifts of God men have attained unto, the more eaſily is their Reputation ſtained even by the ſmalleſt miſcarriage diſcernable in them. They have the eyes of Envy fixt upon them. 1 Sam. 18.9. thoſe who have been ſilenced by their blameleſs behaviour, will readily ſpeak much againſt them, when they manifeſt but a little Folly 1 Tim. 5.14. 1 Pet. 2.15. And the more ſtraight their former carriage hath been the more remarkable will the leaſt impertinency or raſhneſs in their future carriage be, as a ſmall blemiſh is eaſily diſcerned in a face that hath always appeared beautiful. The conſideration whereof ſhould ſtir up ſuch to walk the more circumſpectly; whereunto Solomon here by this Argument doth excite them, a little Folly makes them unſavoury and uſeleſs who have been in Reputation for Wiſdom and Honour.
5. So ſpiritual ſhould the minds of Chriſtians be, eſpecially the Lords publick Servants, that they ſhould make ſome ſpiritual uſe of theſe things which are of moſt common uſe among men, and ſo ſhould be ready to illuſtrate and commend truth and duty to others, by theſe things which may be their daily remembrancers. For ſo doth Solomon here, Dead Flies cauſe the Oyntment of the Apothecary to ſend forth a stinking ſavour, ſo doth a little. &c.
6. As the untainted Reputation of a Wiſe Chriſtian makes him very ſavoury, and his carriage and Counſels wholeſome and medicinal to others with whom he converſes, while he makes manifeſt the ſavour of the knowledge of Chriſt, and by his example and inſtruction heals the diſtempers of thoſe among whom he lives; So the miſcarriage of ſuch a man makes him ſo much the more noiſome and unſavoury, as he hath been before ſavoury and uſeful, as is imported in this ſimilitude and the application of it. There is nothing more wholeſome and ſavoury than pretious Oyntment, while it is freſh, nothing leſs uſeful and more unſavoury, when it is corrupt. And ſo is it with thoſe that have been in Reputation for Wiſdom and Honour. While by their holy and circumſpect walking, they keep their Reputation, they are very ſavoury and uſeful, but when even by a little Folly, and much more by their groſs failings, they loſe it, they become very noiſome and unſavoury.
Ver. 2, A Wiſe mans heart is at his right hand, but a Fools Heart is at his left.
3. Yea alſo when he that is a Fool walketh by the way, his Wiſdom faileth him, and he ſaith to every one that he is a Fool.
THat the minds of Men may be yet more in love with the following directions concerning the manifeſting of Heavenly Wiſdom in their converſation; He doth here in the ſecond place deſcribe thoſe that are indued with it, and thoſe that are deſtitute of it, Firſt, He deſcribes the Godly, who are ordinarily deſigned by this name the Wiſe, in Solomons Writings, while he ſaith, the Heart of the Wiſe is at his right hand, He doth not ſpeak of the ſituation or poſition of that material part of the Body which is called the Heart, and is in the ſame place in all Men, but of the inward frame and diſpoſition of a Mans ſpirit in order to his acting. The man that hath ſaving Wiſdom, his mind is preſent at his duty and fit to direct him how to go dexterouſly about it, in the opportunity thereof: And this he expreſſeth in a proverbial kind of ſpeech, his Heart is at his right hand, becauſe it is with the Right hand that Men ordinarily are readieſt and ſwifteſt in working. In a word, it is to be in a fit diſpoſition for Duty, or, as Pauls expreſſion is, prepared unto every good work in the ſeaſon thereof.
Next, He gives a deſcription of the man deſtitut of this Heavenly Wiſdom in two Branches, The First is, That he is unfit for every duty, his Heart is at his left Hand, he cannot go dexterouſly about his actions, and hath no Heart to act any thing aright. The Second, That he doth palpably diſcover his naughtineſs to diſcerning Onlookers by his viſible deportment when he walks by the way, that is, when he is about any duty Common or Religious, his Wiſdom, or (as it is in the Original) his Heart fails him, he hath neither Wiſdom, Strength nor Courage for his Duty, eſpecially when he meets with difficulties in the way of it, and he ſaith to every one that he is a Fool, not as if he did in words expreſs ſo much: For Solomon ſpeaks nothing in this Book of natural Fools, or ſuch as are deſtitut of the exerciſe of common Reaſon, but of perſons void of ſaving Grace, how wiſe ſoever they ſeem to be otherwiſe, they are often left of God to bewray their Folly to ſpritual Diſcerners.
Hence Learn. 1. In ſo far as Chriſtians are indued with Heavenly Wiſdom, and do improve the ſame, they will do nothing before they deliberat, and conſult the word and Spirit of God concerning their actions both for the matter and manner of them, Prov. 4.26. that they may diſcover and foreſee temptations incident to them in following their Duty, to ſhun them, Prov. 2.10.11, and Hazards and inconveniences to eſchew or prepare for them, Luk. 14.28… they will watch the opportunity of their Duty, and keep themſelves in a fit diſpoſition for it, that they be not ſurprized therewith when it offers it ſelf 1 Pet. 4.7; they will labour to keep theſe conſiderations, which may repel Temptations, & guard againſt diſcouragements Pſal. 119.50, 95. And will be often reflecting upon their actions for matter of Humiliation or Praiſe as they find them right or wrong, Pſal. 119.59. all which may be comprehended under this deſcription of the truly Godly, The heart of the Wiſe is at his right hand.
2. Men void of the ſaving knowledge and Grace of Chriſt cannot go dexterouſly about any Duty. For either when they purpoſe to do well, the Right hand of Execution is abſent from the Heart, Pſal. 78.37. Or when they do what is right in it ſelf, their Heart is as it were away from their Hand, Iſai. 29.13. And ordinarly their Hearts are wholly indiſpoſed for, and averſe from what is their Duty, and only inclined to act what is Siniſtrous or Evil, as is imported in this deſcription of the man void of ſaving Grace or knowledge, The Heart of the Fool is at his left Hand.
3. Though every mans heart be framed alike, and have the ſame poſition in the Body, yet Saving knowledge, and Grace, make ſo great a change upon the Heart where they are beſtowed, as if the natural ſituation of it were changed. It now in ſome meaſure inclines toward that which is good in the ſight of God. Rom. 7, 22. while as before it was only bent toward Evil, Jer. 17.9. For to convince us of the vaſt difference between the regenerat and the unregenerate, he thus deſcribes the one and the other. The heart of the Wiſe is at his right hand, but the Heart of the Fool is at his left.
4. However men void of Saving Knowledge and Grace, may hold on for a time in the way that is good and right in it ſelf, eſpecially while they have proſperity, applauſe and ſuch incouragements, John 5.33. yet when oppoſition and diſcouragements become frequent, they loſe all the courage, ſtrength and comfort, which ſometimes they ſeemed to have: For (ſaith he) when he that is a Fool walks by the way, his Wiſdom (or as the word is his Heart) fails him, the expreſſion is ordinarily uſed of mens deſpondency and diſcouragement of ſpirit, becauſe of oppoſition in their way.
5. As mens carriage and viſible deportment hath a language, which may be heard and underſtood by the truly Wiſe with whom they converſe, ſo however Hypocrites may long carry themſelves ſo cloſely, that they ſhall not bewray their folly or wickedneſs which is called Folly in the Book, Pſal. 55.14. yet it is juſt with God, and often he doth exerciſe that Juſtice in this Life, to leave ſuch to diſcover what is in their Heart by their actions, ſee, Prov. 18.2. and 6.13.20. For this deſcription of the Fool, or the wicked man is not to be underſtood, as if all ſuch did verbally proclaim themſelves to be what they are: But that their unchriſtian and imprudent carriage in oppoſition to the way and will of God, though never ſo much Worldly wit and policy were manifeſted in it, doth often ſpeak to the truly Wiſe, what they are, yea alſo when he that is a Fool walks by the way his Wiſdom fails him, and he ſaith to every one that he is a Fool
Ver. 4. If the ſpirit of the Ruler riſe up against thee, leave not thy place; for yeilding pacifieth great offences.
HE comes now to direct the Godly how to manifeſt that Heavenly Wiſdom, or Chriſtian prudence, formerly commended in their carriage, eſpecially to Magiſtrats or Superiours provoked and that unjuſtly, as will appear by the following purpoſe.
In this verſe there is conſiderable Firſt, the caſe wherein he ſuppoſes the Godly to be, and that is to be under the wrath and diſpleaſure of thoſe that are in Authority, If (ſaith he) the ſpirit of the Ruler (or the Paſſion as the word ſometimes ſignifies in Scripture Prov. 25, 28) riſe against thee, or (as the word ſignifies) Aſcend or ſwell, ſo as it ſeems there is Evil determined againſt thee.
Next, there is the duty injoined to the Godly in theſe words leave not thy Place, whereby is not meant that the Godly may not in any caſe flie from the fury of incenſed Rulers: For Solomon knew that his Father had ſo done warrantably: But the meaning is that Chriſtians ſhould neither for the apparent diſpleaſure of great men ſhake off their duty to God, it being every mans prime place and ſtation to defend his honour, nor yet due reſpect to the perſon and office of their Superiours, though unjuſtly incenſed, this being a part of our duty to God.
Thirdly, There is the reaſon preſſing this Duty, for yeilding pacifieth great offences. By yeilding is not meant obedience to mens ſinful commands for fear of their diſpleaſure, but a ſubmiſſive humble carriage, ceding from our right in ſome things, and going along with them ſo far as we may with a good Conſcience: Or it is the ſame with that which Solomon calls a ſoft Anſwer, Prov. 15.1. or long forbearing, Prov, 25, 15. to act againſt them while there is hope of their being reclaimed, this may pacify their paſſions, and ſo prevent farther offences, which they are ready to commit againſt God, and greater hazard to our ſelves.
Hence Learn. 1. The favour of great Men is to be looked on as a very unconſtant thing: And therefore no Man ſhould truſt in it, nor for the obtaining or keeping of it, adventure upon the diſpleaſure of him with whom there is no variation nor ſhadow of turning. For it is ſuppoſed in the firſt expreſſion of this verſe, that the Spirit of the Ruler is now riſen againſt them with whom he hath been lately well pleaſed, and in the laſt expreſſion in the verſe, it is imported, that his mind may be changed again to favour them if the Spirit of the Ruler riſe againſt thee, &c.
2. Although the Godly be the moſt loyal Subjects of any in the World, yet they may reſolve to loſe the favour, and incur the diſpleaſure of thoſe in Authority, who often even though they be Gracious, expect too much of their Subjects, and would have them ſealing all that they ſay. 2 Sam. 24.2.4. And therefore Men ſhould keep themſelves in good terms with the ſupream Magiſtrate who can reſtrain the Wrath of Princes and cut off their Spirits when they riſe too high againſt his People Pſal. 76.10.12. This is alſo imported in this ſuppoſition, If the Spirit of the Ruler riſe against thee.
3. Men ſo little conſider Gods Greatneſs, Soveraignity and Terrour. Iſai. 51.12.13. that they are in hazard when they ſee great Men incenſed againſt them to be put from their duty, and either out of carnal fear to deny the truth Mat. 26.70. Or out of pride and paſſion to ſhake off all Reverence to lawful Authority for every thing that diſpleaſes them. 1 Pet. 2.13.16. Therefore the Spirit of God finds it here neceſſary to exhort the Godly to conſtancy in their Duty in ſuch a Caſe. If the Spirit of the Ruler riſe againſt thee, leave not thy place.
4. Though it be in ſome Caſes lawful for the Godly to flie from the preſence of Incenſed Magiſtrates, yea out of their Dominions, and from the reach of their power, eſpecially when they are not only unjuſtly incenſed, but manifeſting cruel Purpoſes againſt them, as is clear in the Caſe of David flying from Saul, and even of Chriſt himſelf, and his Apoſtles flying from one City to another, yet every appearance of hazard from ſuch, ought not to be a ground of flying from them, while there is hope of reclaiming them from their evil way, or gaining their favour again: For it is here ſuppoſed that they may be pacified, and the party have ſome probability hereof, and in this Caſe it is commanded, Leave not thy place.
5. Whether it be lawful for Subjects to flie from the preſence of their incenſed Rulers, and from the reach of their Power, or not, they muſt never deſert either the Duty which they owe immediaty to God, or ſuch Duties to their lawful Magiſtrates as are within the compaſs of their Power and Calling, if it were but to pour out their ſecret Prayer to God for them: For this Direction may be taken in reference to that Duty which we owe to God, and of that alſo which we owe to Magiſtrates as a branch of Duty to him, abſtracting from flying but of, or abiding in their Preſence or Service. If the Spirit of the Ruler riſe againſt thee, leave not thy place, namely that place which is properly and conſtantly the place of a Godly Man.
6. When Inferiours or Subjects have loſt the favour of their Superiours or Magiſtrates, and are become the Objects of their Wrath and Fury, they muſt not deſpair of regaining their Favour; but ſhould conſider, that ſeing they were ſo mutable and inconſtant, as to change their Love into Hatred, when they ought not, they may again change their Diſpleaſure into Favour, as they ought; ſo much is imported in this Reaſon, For yeilding pacifieth great Offences.
7. Though there muſt be no yeilding to the Greateſt on Earth, in the Matters of God, Exod. 10.26. Dan. 4.18. Act. 4.19, 20. yet yeilding, by paſſing from things of our own, or of an earthly Concernment, by a humble and ſober Carriage, in ſilence paſſing by our perſonal Injuries for peace cauſe, is the Duty of every Chriſtian: For this yeilding is the thing here ſpoken of, Yeilding pacifies great Offences.
8. This Yeilding formerly deſcribed uſes to be bleſt of God, for calming the ſtorm of Paſſion in thoſe who are in Authority, more than the ſtrongeſt Oppoſition that may be made to them, though under the Pretence of Zeal for God and the publick Good: For (ſaith he) Yeilding pacifieth great Offences.
9. While Mens Paſſions are raiſed, they are ready to run into high Provocations of God, and Injuries to others: And as Perſons are greater than others in place and power, ſo ordinarly are the Offences they commit in their paſſion greater than theſe of others. So much is ſuppoſed while ſpeaking of Rulers, he ſaith, Yeilding pacifieth great Offences.
10. The preventing of God's Diſhonour, and prejudice to the Souls of them that are in paſſion againſt us, ſhould rather move us to yeild to them for pacifying of them, than the fear of our own Hurt, or deſire of Good to our ſelves by their Favour: For this is made an Argument for Yeilding, that it ſhall prevent the Offences or Sins (as the Word ſignifies) to wit, of the party in paſſion, Yeilding pacifieth great Offences.
11. Paſſion is a ſickneſs of Spirit, puting Men in a rage, as they uſe to be in the height of a Fever, and they that can yeild to Men in paſſion for pacifying of them, are their beſt Phyſicians: For (ſaith he) Yeilding pacifies (the Word ſignifies to Heal as a Phyſician doth) great Offences.
Verſe 5. There is an Evil which I have ſeen under the Sun, as an Errour which proceedeth from the Ruler.
Verſe 6. Folly is ſet in great dignity, and the Rich ſit in low place.
Verſe 7. I have ſeen Servants upon horſes, and Princes walking as Servants upon the earth.
HAving exhorted to Loyalty, even towards Magiſtrats unjuſtly Incenſed, and to the manifeſtation of heavenly Wiſdom, by a mild Yeilding, and peaceable Carriage toward them; He doth now diſcover and regrate the great and common Abuſe of Government, as the prime Temptation moving Men to ſhake off Duty to their Superiours, to wit, Their preferring the unworthy, and ſlighting the better ſort of Men.
And this he doth Firſt ſet down as obſerved by himſelf, whether by his own experience in Nations about him, or among Inferiour Magiſtrates under him, in reference to others of his Subjects, or whether he had this repreſented to him by the Light of the Lord's Spirit, it is all one, he calls it An Evil, to wit, an Evil of Sin, upon their part, who ſo abuſe their own power to conferr power upon the Unworthy, and an Evil of Affliction to the Godly, who are born down by that means, and an Evil of Puniſhment to others, who have provoked God to ſet wicked Men over them: And he calls it an Evil under the Sun, to point out the Univerſality of it.
Next, He expreſſeth the cauſe of this Abuſe of Government, to be the Mistake or Sin of the ſupreme Ruler, who ſhould prevent and oppoſe ſuch evil Adminiſtration. He looked upon this as flowing from the Ignorance, and perverſe Diſpoſition of the Rulers.
Thirdly, He giveth two particular Inſtances of this Miſ-government. The One is, That Folly is ſet in great dignity: By Folly is meant the fooliſh Man, and according to the Language of the Scripture, eſpecially in this Man's Writtings, the graceleſs and wicked Man, whom he calls Folly in the abſtract, importing one wicked in the higheſt degree, ſuch a Man, ſaith he, is ſet in high Dignity, the Word is plural Dignities, importing the higheſt places of Power and Truſt in the Common-Wealth, or that all ſuch places were ſo diſpoſed of, or that one ſuch extremely wicked perſon had many Offices conferred upon him. The other Inſtance is, That the Rich ſit in low place: By the Rich cannot be meant one Rich only in things worldly, becauſe the Fool might be ſuch, and ſo the oppoſition were not pertinent, neither were it an Evil to place ſuch in a low degree, but by the Rich is meant one enriched with Knowledge and Grace, eſpecially with Abilities for Government, as the Word is uſed Pſ. 45.12. And by ſitting in a low place is meant, to be out of publick Imployment, and in an abject and deſpiſed Condition. Iſa. 47.1.
Fourthly, He inlarges this evil Adminiſtration in two Inſtances, while he ſaith, I have ſeen Servants upon horſes: and Princes walking, &c. The meaning whereof is, That he had obſerved Eminent and Honourable Perſons, of Noble and Free Spirits, as Princes ſhould be in a Common-wealth, redacted to extreme Miſery for want of publick Imployment, which they deſerve; and Servants or Men of baſe ſlaviſh Spirits, fit for no other Imployment than to be at their Command, advanced to Rule over them. Or this Verſe may be looked upon as a Compariſon illuſtrating Miſ-government in the former Inſtances thus, This preferring of the Unworthy, and ſlighting of the Worthy, is no leſs unſutable, than if a Prince ſhould page on foot, his Servant riding on a ſtately Horſe.
Hence Learn 1. Thoſe that would prove faithful in any Imployment, eſpecially of truſt and charge over others, ought carefully to mark the Faults of others in the like Imployment; that they may eſchew them themſelves, and may improve their power in their place, for reforming them in others: For here Solomon marks the Evils incident to Rulers, and doubtleſs as a Godly King he made the forementioned uſe of this Obſervation, There is an Evil that I have ſeen under the Sun. &c.
2. The faithful Servants of Chriſt muſt not only diſcover the Errours and Miſcarriages of Inferiours, and common People, but they muſt alſo point out the Faults and Miſcarriages incident to Rulers, and thoſe that are in Power and Authority, and ſometimes publiſh theſe before the Church, leſt people look upon their Faults as no Faults, and that they may be ſtirred up to Mourn for them: For as we may ſafely conceive Solomon to make uſe of this Obſervation as a King and Ruler for eſchewing theſe Faults himſelf, which he obſerved common among Rulers, ſo may we alſo look upon him as a faithful Preacher diſcovering them to the Church, and therein exemplary to other Preachers. See 1 Tim. 5.20. There is an Evil which I have ſeen under the Sun, as an Errour which proceedeth from the Ruler.
3. Though we ought to look up to the Lord, as having a Holy Hand in permitting and ordering wicked Men to have power and preferment, and the Godly to be born down and ſlighted by them, for the puniſhment of Peoples Sins, Prov. 28.2. The manifeſting of his great power in bringing down wicked Men from their Eminency, Ezod, 9.16. yet whatever we obſerve of that fort in humane Affairs, we muſt ſtill Father the ſame upon Mens Sin and Corruption, as the procuring cauſe that it ſhould be ſo, and as the active Inſtrument making it to be ſo. It is Mens Errour, and God is free of it as it is an Errour: For ſo did Solomon look upon it as an Errour proceeding from the Ruler.
4. Rulers ſhould look upon themſelves as no leſs ſubject to Errours than other Men, and in a ſpecial way ready to manifeſt their Errour, in the matter of diſpoſing places of power and truſt under them, which ſhould make all Men that have power, the more earneſt with God for his Direction in the matter of Intruſting others. Numb. 27.16. Act. 1.24. For Solomon did obſerve this Miſcarriage in State Affairs, As an Errour proceeding from the Ruler.
5. Although we ought not to excuſe or extenuat the Faults of any, Iſa, 5.23. And every one whoſe Calling gives him that liberty, ought to aggredge the Faults of Rulers, eſpecially to themſelves, for their Conviction and Humiliation. 2 Sam. 22.7. &c. Yet Chriſtian Charity and Wiſdom dictat, that we ſhould put the faireſt conſtruction we can, upon the Actions of others, eſpecially Rulers and Men in Authority, conſidering how eaſie it is for them to miſcarry, who muſt ſee much of their Work with other Mens Eyes, eſpecially in advancing of perſons to Power and Truſt, ſometimes upon others Recommendations, and ſometimes upon the flattety and hypocritical Pretences of Men themſelves whom they have no ground to diſtruſt: For Solomon ſpeaks of the Miſ-government of Rulers in the moſt modeſt Terms that he might, as an Errour that proceedeth from the Ruler.
6. When wicked Men are advanced to Rule and Eminency among Men, they labour to fill all the places of Power and Truſt under them with ſuch as themſelves, that they may have many to ſerve them in their Luſts, and few to oppoſe or make them aſhamed For it comes from the Errour of the Ruler, that Folly is ſet in high dignity.
7. When wicked Men are advanced to power and place, the godly & they that are enriched with fit Induements for Government, are not only ſlighted, being put out or kept out of Power; but often alſo redacted to great Miſery, oppreſſed & born down: the Rich here is one inriched with Gifts, eſpecially Wiſdom, as the oppoſition ſhews, The Rich ſit in a low place, or as the Word ſignifies, a deſpicable and afflicted Condition.
8. Though the preferring of wicked Men, and bearing down of the Godly, ought to be patiently ſubmitted unto, as it is permitted and ordered by the Lord for wiſe Ends; yet it ought to be reſented as a great Grievance, the Godly ought to be deeply afflicted when they ſee the great Intereſts of Churches or States, put in the Hands of baſe and unworthy Men, who have neither Grace nor Wit to manage them for God's Glory, or the good of others: And they ought to lament, and lay the Caſe before the Lord, who can reform ſuch Abuſes: For ſo Solomon regrates it as an Evil under the Sun, that the Hearts of the Godly may be affected with it, as his own was, That Folly is ſet in great dignity, and the Rich in low place, that Servants are on Horſes, and Princes walking, &c.
9. There is ſo much ambition of worldly Greatneſs in the Hearts of the Godly, and ſo litle of the faith of a future Reward, wherein they ſhould comfort themſelves againſt the want of preferment among Men, that the diſcerning of the Miſcarriage of Rulers in diſpoſing of Places and Truſt, is ready to diſcourage them, and to make them weary of their Duty, while they ſee wicked Men preferred, and the Godly ſlighted. Therefore doth the Spirit of God find it neceſſary to diſcover it as the main occaſion of their leaving of their place, and deſerting of their Duty, preſt in the former Words, That Folly is ſet in great dignity, and the Rich in low place, &c.
10. Worldly Dignity and Preferment is a very uncertain and changeable thing; And therefore no wiſe Men ſhould ſet their Heart upon it, as any part of their Happineſs: they ſhould uſe their place and power well, while they have it, and prepare for a Change, ſince though they be in Dignity to day, they may ſit in a low place to morrow, though they be on Horſe this day as Princes, they may be as Servants on foot the next. For ſo had Solomon obſerved it, and holds it forth to be made uſe of for promoving his main Scope, the weaning of mens Hearts from purſuing any earthly thing for their Happineſs, I have ſeen Servants upon horſes, and Princes walking as Servants upon the earth.
11. It is folly for Men to judge of Mens Parts and Qualifications, according to their preferment, or debaſement in the World, ſeing thrô the Corruption and Errour of Men in Eminency, places of Power and Truſt are often conferred, not according to the worth and ability of perſons, but upon other carnal and baſe Conſiderations. For Solomon obſerved Folly ſet in dignity, and the Rich ſet in low place, Servants riding, and Princes walking as Servants.
Ver. 8. He that diggeth a Pit ſhall fall into it, and whoſe breaketh an Hedge a Serpent ſhall bite him.
9. Whoſe removeth Stones ſhall be hurt therewith: and he that cleaveth Wood ſhall be endangered thereby.
ALbeit theſe words may be ſafely taken in the general, as containing a Threatning, illuſtrat by ſo many Similitudes as are here made uſe of, againſt all ſort of malicious Plotting, or intending Miſchief againſt our Neighbour; ſeing the Scripture threatens this Sin frequently under the like Similitudes, Pſ. 7.15, 16. to wit, That God ſhall return their way upon their own Head, and puniſh them according as they intended to do to others Obad. 18 And ſo the words are applicable to Magiſtrats, advancing unworthy perſons to places of Dignity, as well as to Plotters againſt lawful Magiſtrats, or others; Yet it ſeems moſt ſutable to the Context, to take the words as an Argument to diſſwade Men from ſeditions Plots, and treaſonable Interpriſes, againſt thoſe in lawful Authority, even though there be many Grievances in their Government; and to perſwade rather to that yeilding, mild, and condeſcending Temper (ſo far as may be with a good Conſcience) formerly deſcribed. Now this Sin which uſually paſſes under the Name of Sedition or Rebellion, together with the puniſhment of it, which God often inflicts even in this Life, and always at laſt where it is continued in, the wiſe Man ſets out under four Similitudes, every one whereof doth illuſtrate both the nature of the Sin, and the hazard that may be expected to follow it.
The firſt is, of one digging a Pit; whereby may be meant, the making of treacherous Plots for taking away the Life of Rulers, that men may come at their ambitious Deſigns, whereof Rulers do fruſtrat them. And by the falling in it, is meant, that ſuch plotting often tends to the ruine of the Plotters. There is a Metaphor in the Words, taken from Hunters, who having made Pits for taking of wild Beaſts, do unawares fall into them themſelves: And ſo theſe who out of Diſcontentment, or upon Diſappointment of their ambitious Deſigns, do plot the Ruine and Removal of Rulers (though in ſome things miſcarrying in their Government) are often in God's Righteous Judgement cut off themſelves; as is clear in the Examples of Abſalom, Achitophel, and others.
The Second is, Of one breaking down a Hedge, and bitten by a Serpent, which may be thus applyed, As they that break down their Neighbours Hedge, eſpecially out of Malice, may readily be ſtung unawares, by Adders that lurk thereabout: So thoſe who rather than be held from places of Preferment, which their Ambition aſpires to, would attempt to pluck up and ruine the eſtabliſhed Government, in the State or Church wherein they live (which like a Hedge ſerves to protect the Lords People, who are the Plants of His Garden, from the Incurſion of wild Beaſts) may juſtly expect to meet with ſome Stroak, as unexpected and incurable, as the byting of a Serpent uſes to be.
The Third is, Of one removing Stones and hurt therewith, where the Metaphor ſeem to be taken from one removing Land Marks (which are great Stones ſet up for diſtinguiſhing every Man's property) that he may incroach upon what is his Neighbours; Or of one pulling down his Neighbours Houſe, who may readily be wounded or hurt with the Stones thereof: So he, who for accompliſhing his own private Deſigns, and ſatiſfying his own diſcontented Humour, would enterpriſe the innovating, or changing the fundamental Conſtitutions of Government, which ſerve to diſtinguiſh every Mans propriety, in Civil or Eccleſiaſtical Matters, may juſtly look for his own ruine one way or other for his ſo doing.
The Fourth is, Of one cleaving Wood and indangered thereby. The Metaphor and Application of it is plain, that as one violently ſtriking Wood, may readily either with the Inſtrument he uſes, or the broken peices of the Timber, receive a wound: So he, who by his Sedition and Faction in State or Church, doth interpriſe to Cleave and Rent the Society he lives in, which is as one Stick or peice of Wood, may expect to ſmart for his pains.
Hence Learn 1. Envy and Ambition put Men upon ſuch violent Courſes, that their Minds are hardly brought to conſider either the Evil or Hazard of their way: So that they who deal with ſuch, muſt not in a general and indifferent way ſpeak againſt theſe Luſts, but muſt inſiſt in clearing the nature and hazard of them, inculcating upon Men who are Slaves to them, what they may expect as the iſſue of their way. For ſo doth Solomon here by four ſeveral Similitudes, each one whereof ſpeaks ſomewhat of the evil of theſe Luſts, and repreſents, in a new Notion, the hazard of giving way to them, He that diggeth a Pit ſhall fall into it, and whoſe breaks an Hedge, &c.
2 As the Lord will prove Himſelf very terrible in puniſhing wicked Magiſtrats for their abuſe of their power, eſpecially in preferring the Wicked, and oppreſſing or ſlighting the Godly: So will He alſo ſeverely puniſh all thoſe who out of Diſcontentment, Pride, or private Malice, …or Miſchief to the perſons of Magiſtrats, or being diſappointed of their ambitious Deſigns, which they have had of promotion by them, will not ſtand to ſubvert even Order and Government it ſelf, and put all to confuſion, that they may gain their own Ends. For the Words are expreſt in ſuch general Terms, as they may be applyed both to Magiſtrats interpriſing evil againſt the Godly under them, and to people alſo as diſſwading them from malicious Plots and treaſonable Practices, even againſt the perſons of ſuch as do abuſe their Power, He that diggs a Pit ſhall fall into it, and whoſo breaks a Hedge a Serpent ſhall bite him, &c.
3. When Inferiours being ſlighted by Superiours, ſhake off Duty to them, and do not ſtudy by a mild, patient and condeſcending Carriage, to regain their Favour; their Envy and deſcontented Humour will readily put them upon the plotting of the ruine of their Superiours, and upon Courſes deſtructive to the peace of the Society wherein they live. For thoſe whom he exhorted before, in the caſe of being ſlighted by Men in power; Or diſcerning their abuſe of Government, to continue at their Duty, and to ſtudy, by yeilding ſo far as they might, to pacifie incenſed Rulers: He now ſuppoſes to fall upon malitious Plots and ſeditious Attempts, which he here ſets out by digging of a Pit, breaking of a Hedge, &c. and threatens the ſame with Judgements, under the Similitudes of falling into the Pit, being bitten by the Serpent, &c.
4. They that would reclaim Sinners from their evil ways, eſpecially ſuch violent Courſes as Ambition, Diſcontentment and Envy put them upon, muſt change their ſtrain often, and uſe variety of Arguments, taking them ſometimes from the hazard of giving way to theſe Paſſions, and ſometimes from the advantage of reſtraining them. For having diſſwaded from ſhaking off Duty, even to injuring Magiſtrates, and perſwaded to a yielding, mild and condeſcending Carriage toward them, from the probable advantage of that way, in the fourth Verſe: He doth now proſecute the ſame Deſign; by inſiſting upon the hazard of the contrary Courſe. He that digs a Pit ſhall fall into it, and he that breaks a Hedge a Serpent ſhall bite him, and he that removeth Stones ſhall be hurt therewith, and he that cleaveth Wood ſhall be endangered thereby.
5. The Luſt of Envy or Revenge, eſpecially when it flows from Pride, and deſire of vain Glory, cruſhed by Diſappointment, will put Men upon variety of Courſes for ſatisfying of it, and make the diſcontented perſons, in whom it reigns, violent to gain their Point; yea and ſo cruel, that to have ſatisfaction of one or a few, they will not care to undo the Peace and Tranquillity of the whole Society, whereof thoſe are Members. Therefore doth the Spirit of God ſet forth theſe Courſes, which malitious and diſcontented Minds, put men upon, by ſo many Similitudes, digging a Pit, breaking a Hedge, removing of Stones, cleaving of Wood.
6. That Miſchief which malitious Minds contrive and intend againſt others, the Lord uſes to bring upon the Heads of the Plotters, He makes the Snares they have laid for others to catch themſelves, as is clear in the Inſtances of Abſalom, Achitophel, Haman, and others: And tho' the Lord may long ſpare ſuch, and let them ſometimes execute their cruel Deſigns upon others, He will at laſt make out the Truth of all ſuch Threatnings upon all that perſiſt in their vitious Courſes, He that digs a Pit ſhall fall into it, and he, &c.
Verſ. 10. If the Iron be blunt, and he do not what the edge, then muſt he put to more ſtrength: but Wiſdom is profitable to direct.
ALthough the ſame Similitude be here inſiſted upon, which was made uſe of in the cloſe of the former Verſe, to ſet out the pains of a diſcontented perſon, to accompliſh his malitious deſigns; yet it cannot be thought that the ſame particular purpoſe is inſiſted upon: For then it ſhould ſeem that Solomon were Directing the malitious Plotter, when his Engines are not fit enough for accompliſhing his Ends, to take the more pains, and exerce more of his ſtrength; and that he were commending Wiſdom for a Directory in ſuch ſeditious Plots, as were formerly ſet out by the cleaving of Wood and other Similitudes. Therefore it is ſafeſt to take this Verſe with reference to the main Scope of the Chapter, which is to commend the ſtudy of Chriſtian Prudence, and the evidencing thereof, as uſeful to direct Men how to walk in ſuch difficult Caſes, as have been ſpoken of before, eſpecially when they have to do with incenſed Rulers, who abuſe their power by exalting Vile Men, and bearing down the better ſort; and to direct them how to keep a ſtraight Courſe, that they may neither give juſt occaſion of Diſpleaſure to thoſe in Authority, nor miſcarry toward them when they are unjuſtly incenſed.
And for this End, He Firſt ſhews what a Loſs and Diſadvantage Men have, who are not Sharp-ſighted in ſuch difficult Caſes, it will coſt them great pains to come to any clearneſs what to do; and this he ſets out in terms borrowed from one working with a blunt Iron, it will coſt him much force and pains to effectuat any thing by it: So if a Man, in ſuch dark Caſes, find his Wit very blunt, and that he hath formerly neglected to uſe all lawful Means for ſharpening of it, and clearing of his Underſtanding, that he might know his Duty; then muſt he exerce more Strength, and be at the more pains, which may be both taken as his diſadvantage, and an intimation of his Correction for his former Lazineſs, that he muſt now muſter up the more Forces (for the Word Strength ſignifies an Army) before he can get any thing done to purpoſe: And it alſo imports his Duty upon ſuppoſition of his preſent Darkneſs, becauſe of former Negligence, it is his beſt now to be at the more pains.
Then Next, He ſhews the Advantage which he hath who is endued with Wiſdom, it is Profitable, or (as the Word ſignifies) it is excellent to direct him to make plain or ſtraight his way before him, as the Scripture elſewhere expreſſes the effect of ſanctified Prudence in ſuch difficult Caſes. Pſ. 5.8.
Hence Learn 1. When Mens Caſes are moſt difficult, and they have moſt to do with their Wit, they will readily find it moſt dull and blunt, as the Fruit of their former Lazineſs, and want of pains in ſharpening of it, their not fore-caſting of Difficulties (for ſo being ſurpriſed with them, their Fear darkens their Reaſon) and the Lord's with-drawing Light for a time, to drive them to His Word and Spirit for Counſel: For in ſuch a Caſe doth this Similitude ſuppoſe Men to be in reference to the difficult Caſe formerly mentioned, If the Iron be blunt.
2. When Men find their Wit dull and blunt in taking up their Duty, or their Courage abated to venture upon it thorow Difficulties, they ought to labour to ſharpen the one, and raiſe up the other by ſerious meditation upon the Word for Light, Pſ. 119.24. imploring the help of the Spirit, who leads in all truth, Pſ. 143.10. and by the uſe of every other Mean, which the Lord uſes to Bleſs to His People, for increaſe of their Light and ſtrength in Straits, Prov. 2.4. For while he ſaith, If the Iron be blunt, and he do not whet the edge, he doth not approve of neglecting to whet it, but rather minds of the Duty which ſhould be gone about in caſe of former Negligence, Then muſt he put to more ſtrength.
3. When Lazineſs or Negligence in the uſe of Means, doth accompany Dulneſs and Darkneſs of Mind, and want of Courage, it puts Men to much pains and toil before they can effectuat any thing; yea and more than might formerly have ſharpened and fitted them for their Duty, and made the ſame eaſie to them: For this may be looked upon as a great Diſadvantage they ſhall have, who are both Lazy and Dull, If the Iron be blunt, and he do not whet the edge, then must he put to more force.
4. Though we find our Underſtanding very dark as to our Duty, and our Courage to graple with Difficulties very ſmall, ſo as after many Eſſays, we come litle nearer our point; yet the ſenſe and diſcerning hereof ought to be ſo far from making us ſit up, and quite our hopes of any ſucceſs, that it ſhould make us double our diligence in the uſe of all lawful Means, eſpecially in imploying the Lord for pardon of our former Negligence, and for his teaching now in a new Strait: For this putting to of more ſtrength, may be looked upon as a Mans beſt in the Caſe ſuppoſed, If the Iron be blunt, and he do not whet (or have not whetted) the edge, then muſt he put to more strength.
5, It is not our carnal Reaſon, nor the counſel of the wiſeſt of worldly Men, that will be a good Guide to us in dark times, and difficult Caſes, eſpecially when we may be in hazard of Suffering. OnelyOnly that Wiſdom which comes from Above by the Word and Spirit of the Lord will be able to direct us: For of this Wiſdom Solomon here ſpeaks, while he ſaith, Wiſdom is profitable to direct.
6. Whatever hazard Men may undergo, or loſs they may ſuſtain, in following the Direction of heavenly Wiſdom, yet in ſo far as they are led by it, they ſhall be truly Gainers, their very Loſſes ſhall prove profitable to them, Gods Approbation, the peace of a good Conſcience, and a ſure Reward at laſt, are great Advantages. For (ſaith he) Wiſdom is profitable to direct.
7. There is no Caſe a Chriſtian can be in, ſo dark or difficult, but that Wiſdom which comes from Above and ſhines in the Light of the Word. Pſ. 119.105. and it is to be had by humble dependance upon God for the teaching of His Spirit, Pſ. 25.9. is ſufficient to direct him, and to make the way wherein he ought to walk ſo plain and ſtraight before him, that he ſhall be helped to make ſuch progreſs in it, as if there were no ſtumbling Blocks in it at all: For, ſaith he, Wiſdom is profitable to direct, the Word ſignifies to make plain and ſmooth his way before him, not by removing Difficulties, but by teaching him how to walk over them, and not be hindred by them in his Chriſtian Courſe.
Ver. 11. Surely the Serpent will bite without inchantment, and a Babler is no better.
12. The words of a wiſe Mans mouth are gracious, but the lips of a Fool will ſwallow up himſelf.
13. The beginning of the words of his mouth is Folliſhneſs, and the end of his talk is miſchievous Madneſs.
THe Preacher doth farther prove the neceſſity of heavenly Wiſdom, by ſhewing the hazard of the want of it, and the farther advantage of having it in ſuch difficult Caſes as have been formerly mentioned, when Men have to do with offended Rulers, and becauſe Mens Raſhneſs and Inconſideration often manifeſted by their reproachful Speeches againſt theſe in Authority, occaſion much trouble to them, and that juſtly: Therefore he teaches here, that heavenly Wiſdom is to be manifeſted in bridling and reſtraining the Tongue from raſh and malicious Diſcourſes, and imploying the ſame in edifying and ſavoury Speeches.
And for this end he doth Firſt by a Similitude point out the evil and hazard of ſlanderous and detracting Speeches, Surely (ſaith he) a Serpent will bit without Inchantment; It is known that Similitudes taken from Serpents, Scorpions and Aſps, are frequently made uſe of in Scripture, to ſet out that Wickedneſs and Venome which is vented by the Tongue, Ezek. 2 6. Rom. 3.13. As for the Inchanting of Serpents here ſpoken of, it can make nothing for defence of the uſe of Magick, or ſuch divelliſh Arts, ſeing Similitudes may be drawn from the worſt things to illuſtrat the beſt, as Chriſt's ſecond Coming, is compared to the coming of a Theef in the Night: Beſide the Word tranſlated Inchantment ſignifies nothing but a low way of ſpeaking, or muttering, which poſſibly hath been in uſe in Solomon's time to divert or deter Serpents from offending or ſtinging, or to take them that they might be ſlain. And the Scripture uſes this ſame Word for any effectual way of dealing with Men by words, eſpecially Eloquence, or moving Arguments. Iſa. 3.3. And ſo by Inchantment (to apply the Similitude) is meant nothing but the exerciſe of that heavenly Wiſdom, which teaches Men to ſpeak mild and pacifying Words, eſpecially to provoked Rulers, and without this a Babler (ſaith Solomon) or as the Word is in the Original, one that is Lord of the Tongue, who ſpeaks as freely, whatever his ambitious Spirit incenſed with Diſappointment ſuggeſts, as if he were to make account to none, He is no better than the Serpent that bites, and ſo readily procures his own Ruine (as the Serpent doth) from thoſe whom he provokes by his bitter Words.
Next, He ſhews the Advantage of that heavenly Wiſdom, which is that it teaches the Man indued with it, to make uſe of ſuch Words as may miniſter Grace to others, and conciliat the Grace or Favour even of offended Rulers, and ſo his Words are gracious.
Thirdly, He inlarges the woful Effects of the inconſiderat and raſh Carriage of Men void of this Wiſdom, eſpecially in their Diſcourſes, while he ſaith, The lips of a Fool will ſwallow up himſelf. The Lips being one of the Inſtruments of Speech, are put for the Speech it ſelf, by a Figure ordinary in Scripture, theſe ſwallow up a Man, when he by his raſh Words inſnares himſelf, and ſo proves his own Deſtroyer.
Lastly, He deſcribes the progreſs of ſlanderous and envious Speeches, the riſe or principle of them, is Levity or Inconſtancy, as the Word Fooliſhneſs ſignifies, but they go on to worſe, till the Man at laſt ſhew himſelf acted with Fury (as the other word miſchievous Madneſs ſignifies) whereby he is put upon mad Courſes againſt them whom he envies, and ſuch as prove deſtructive to himſelf.
Hence Learn 1. It is not more natural to a Serpent to ſting or bite, when no means are uſed to prevent or reſtrain it, than it is to a Man void of the Wiſdom of God, to vent his Malice upon any diſcontentment, by bitter and reproachful Speeches againſt others, eſpecially thoſe in Authority, of whom the Diſcourſe all along doth mainly run: Therefore doth the Spirit of God here and elſewhere make uſe of this and the like Similitudes, to ſet out the Poiſon which a malicious Heart caſts out by the Tongue, Surely the Serpent will bite without Inchantment, and a Babler is no better.
2. Opprobrious and Invective Speeches are extremely bitter, and do exceedingly wound the Spirits of them againſt whom they are vented, they are in a manner deadly, and hardly can the Wound given to ones Reputation by them, be healed again, as is imported alſo in this Similitude, which ſets forth the Evil of this Sin, it is like the byting of a Serpent without Inchantment.
3. Heavenly Wiſdom teaches Chriſtians a holy Art of Inchanting their own Tongues, making them to ſpeak ſuch ſoft Language as may pacifie the Paſſions of others, and not wound or ſting them: For he ſuppoſes that heavenly Wiſdom will teach Men this Art, that their Tongues ſhall not be like Serpents biting others, while, as a Commendation of that Wiſdom, he ſaith, Surely the Serpent will bite without Inchantment.
4. The reaſon of Mens raſh and inconſiderat Speeches, eſpecially ſuch as tend to the diſgrace of thoſe in lawful Authority, is that they look upon their Tongues as their own, and upon themſelves as abſolute Lords and Maſters of their Diſcourſes: For the Word here tranſlated a Babler, is in the Original, he that is Lord or Master of the Tongue, to wit, in his own conceit.
5. Though raſh and ſinful Speeches may eſcape them that are truly Wiſe, and Gracious. 1 Sam. 25.22. yet in ſo far as Men are indued with heavenly Wiſdom, and act according to the directions of it, their Speeches and Diſcourſes even of others, yea and of thoſe who poſſibly have injured them, will ſavour of Grace, and be ſometimes bleſt to convey Grace to others, Epheſ. 4.29. and to gain Favour to themſelves, even from their Enemies, Act. 26.21. while they commend the free Grace and Favour of God in their Diſcourſes, Pſal. 145.7. and any appearances of Good they ſee in others though Enemies to them. Act. 26.26, 27. In all which reſpects, The words of a wiſe Mans mouth are gracious.
6. They that are not endued with heavenly Wiſdom, which directs Men in the neareſt way for their own true ſafety Prov. 10.9. do but make Snares for themſelves by all their wit, and while they pleaſe themſelves moſt by expreſſing their diſcontented and envious Humours, are running on to their own Ruine, and ſo prove ſelf Murderers: For, ſaith he, the lips of a Fool will ſwallow him up.
7. As the greateſt ſins and ſnares have often their riſe from the ſmalleſt beginnings. Prov. 17.14. So they that want ſaving Illumination, the beginning whereof is the Fear of the Lord, will ſtill go from evil to worſe, eſpecially in their bitter Invectives, and Satyrick ſpeeches againſt others, which are mainly intended in this place: What was raſhly ſpoken at firſt, will readily recoil back upon the Heart, and root it ſelf in malice; and the Heart being ingaged by a word inconſiderately ſpoken of thoſe againſt whom Men ſeem to have but ſome ſmall prejudice, will ſtudy to forge or ſeek out, and then magnify the grounds of it, and at laſt (if left to it ſelf) will readily drive the perſon to Satan, to be helped by him to vent its malice: For (ſaith Solomon) The beginning of the words of his mouth, is (but) fooliſhneſs, the Word ſignifies Levity or Inconſtancy, and the end of his talk is miſcheivous Madneſs, which ſignifies the height of Wickedneſs.
Ver. 14. A Fool alſo is full of words, a Man cannot tell what ſhall be: and what ſhall be after him, who can tell him?
15. The labour of the fooliſh wearieth every one of them, becauſe he knoweth not how to go to the City.
SOlomon goes on to deſcribe a perſon void of the ſaving knowledge of God, and of his duty, who hath ordinarly in this Book the name of the Fool, by giving ſome Reſemblances between him and a natural Fool. And First he deſcribes him from the multitude of his Words, he is full of them, Or (as the original bears) he multiplies or magnifies his words, importing his Boaſting, eſpecially of future Events; as appears by the following words, wherein the Preacher makes anſwer to ſome of his words, he boaſts of what he will do afterward without dependance upon God, and to this Solomon ſaith a Man cannot tell what ſhall be: It being only proper to God to foretell future Events, Iſa, 44.7. Again he either preſums to determine future Events or is Anxiouſly inquiſitive about them, to this it is Anſwered, and what ſhall be after him who can tell him? The meaning is, none can inform him how things ſhall go the next Month or Year, which may be the Month or Year after he is gone.
Secondly, He deſcribes ſuch a Man from the fruitfulneſs of his indeavours, he is like a blind Fool that is out of the way to a City, and wearies himſelf to find it, though that be one of the eaſieſt things, that even Children may know, ſo the Man who is void of true and ſaving Wiſdom, ſpends himſelf in fruitleſs indeavours, and cannot ſo much as manage aright the moſt common of his Affairs
Hence Learn. 1. Unleſs a Mans Wit be ſanctified and exerciſed about the ſtudy of Reconciliation with God thorow Chriſt, and the way of Glorifying him by Living in his fear and obedience, though he were eſteemed an Oracle for Worldly Wit among men, he is a very Fool to himſelf, and in Gods eſteem the beſt of his Wiſdom is Fooliſhneſs: therefore doth the Spirit of God here by Solomon, as frequently elſewhere in Scripture, deſcribe the unregenerat Man by the carriage and practice of a meer Fool, and the deſcription agrees even to ſuch as Achitophel, A Fool alſo is full of words, a Man cannot tell what ſhall be.
2. They that have leaſt knowledge, have often moſt diſcourſe, the conceit that ſuch have of their knowledge makes them eſteem ſo much of what themſelves ſay, and ſo undervalue any thing elſe, that others can hardly have place to ſpeak beſide them, and the ſame Conceit makes them give litle or no time to deliberation before they ſpeak, and leſs to reflection upon the Impertinency and Sin that is in the multitude of their words: For thus doth the Spirit of the Lord deſcribe ſuch, A Fool alſo is full of words.
3. When Men are bold in determining future Events, eſpecially the ſucceſs of their own Undertakings, or ſo anxiouſly inquiſitive about them, that they are taken off from their preſent Duty, they prove themſelves deſtitut of ſaving Wiſdom, which teaches Men to commit their way to the Lord, that their Thoughts may be eſtabliſhed anent future Events, Prov. 16.3. and ſo to follow their Duty with no leſs Confidence, while they are ignorant of what may come after, than if they did know it. Act. 20.22, 24. For the Queſtion to which Solomon here anſwers, imports the Man deſtitute of this Wiſdom, to be of the diſpoſition formerly deſcribed, A Man cannot tell what ſhall be, and what ſhall be after him who can tell him?
4. God hath reſerved to himſelf the prerogative of knowing things to come, and of revealing the ſame to the Children of Men, how far, and in what manner he pleaſes; that they may be taught humble Dependance upon Him for as much Light from His Word and Spirit, concerning things to come, as may incite them to make a right uſe of their preſent time: For this Queſtion imports, that both Men and Angels are ſecluded from this Prerogative of knowing, or making known future Events, And what ſhall be after him, who can tell him?
5. They that eſteem Chriſts ſweet and eaſie Service a Toil, as all Unregenerat Men do, Mal. 1.13. ſhall but waſte and ſpend themſelves even to Fainting (as the word here tranſlated Weary ſignifies) in any courſe they can take for ſatisfaction, and none of this ſort are in a better condition than others, as to their finding of any reſt in their way: For (ſaith Solomon) The labour of the Fooliſh wearies every one of them.
6. Men who neglect to imploy Chriſt for Eye-ſalve, that they might ſee things of greateſt Concernment for His Glory, and the ſalvation of their own Souls, are often, for their ſo doing juſtly left to miſcarry in their moſt common and ordinary Affairs, and from this comes the ruine of ſo many great Eſtates and other Inconveniencies, which even many of the wiſeſt Men of this World run themſelves into: For the Spirit of God deſcribes the diſpoſition of Unregenerat Men void of the ſaving Knowledge of God and His Will, from their reſemblance to a fooliſh man, who knows not ſo much as the way into the City.
Ver. 16. We to thee O Land, when thy King is a Child, and thy Princes eat in the morning.
17. Bleſſed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due ſeaſon, for strength, and not for drunkenneſs.
SOlomon having ſhewn ſome of the principal Grievances which the Godly meet with under the bad Government of Rulers, and directed them how to carry themſelves in reference to the ſame; He doth here regrate the woful caſe of that Land, over which inſufficient and vitious Rulers are ſet; and upon the other hand, proclaims the Happineſs of that Land that hath Rulers well qualified for their Imployment.
For clearing of this, we may conſider Firſt, That he ſpeaks to the Land, intending the Inhabitants thereof, as is frequent in Scripture, Iſa. 1.2. Jer. 22.29. the more to move the People who have bad Magiſtrates to reſent their own ſad Caſe, and to ſearch out, and mourn for the procuring Cauſes thereof, and to incite them who have good Magiſtrates over them, to be thankful to God for ſo great a Bleſſing.
Secondly, The Wo and Bleſſedneſs he here ſpeaks of, is mainly to be taken with reference to a temporal and outward Condition; though doubtleſs the ſame, as alſo the Cauſes thereof, to wit, the Wickedneſs or Goodneſs of thoſe in power, may have influence upon the Well or Wo of the people, in reference to their ſpiritual and eternal Condition, they being drawn to many Sins and Temptations by the one, and encouraged much in Wel-doing by the other.
Thirdly, He deſcribes the Rulers both ſupreme and inferiour, under whoſe Government the Land is happy or miſerable reſpectively. And First for the King, or ſupreme Ruler, whoſe Land is miſerable, he deſcribes him from this, that he is a Child, which is not to be underſtood of his Years or Age: For the Scripture is clear, that people have been happy under a young King, even a Child being vertuouſly inclined, and well governed by wiſe Over-ſeers, as is clear in Solomon himſelf, Joaſh, 2 Chron, 24.2.17. and others: And therefore it is to be underſtood of his Childiſh Diſpoſition, Wiſdom, Sobriety, and other Vertues, qualifying Men for Government, being wanting in him; in which ſenſe Rehoboam, though one and fourty Years old when he began to Reign, 1 King. 14.21. is yet ſpoken of as a Child. 2 Chron. 13.17. Next for inferiour Magiſtrates or Princes, they are deſcribed from their Senſuality or Intemperance, they eat in the morning; whereby is meant that they are Men addicted to their Luſts, their own Intereſts and Pleaſures (whereof one is put for all others) the ſatisfaction whereof they preferr to the welfare of the people, and are taken up, therewith even at theſe ſeaſons which ſhould be ſet apart for the weighty Duties of their place, For in theſe Countreys their Judicatories ſat in the morning, Jer, 21.12. Secondly, He deſcribes the Rulers whoſe Land is Happy. And 1. for the King or ſupreme Magiſtrat, he is the Son of Nobles, which is not to be underſtood ſo much of his Royal Deſcent, that he is of Noble Birth, or that there is Royal Blood in his Veins, which yet is not to be excluded here, ſeing the Scripture ſpeaks of the want of it, as ſome diſadvantage to a King or ſupreme Magiſtrat. Judg. 9.18, And it is to be underſtood of thoſe truly Noble Qualifications of Wiſdom, Piety, and others after mentioned, fitting him for Government; when theſe are in a man in an eminent meaſure, he is then the Son of Nobles, that is, truly and eminently Noble: For the Hebrews by ſuch Expreſſions as this, hold forth the ſuperlative degree, a Son of Belial, is a man extremely wicked, ſo the Son of Nobles is one of a truly Noble Spirit, eminently qualified for Government. And next for the inferiour Magiſtrates, they are deſcribed from their Sobriety, and right uſing of the Creatures, and conſequently of all the Priviledges accompanying their Place and Dignity, they uſe them all to ſtrengthen them for their Duty, and not for the ſatisfaction of their Luſts.
Hence Learn 1. It becomes the Miniſters of Chriſt clearly to repreſent to people their miſery, even in reference to their outward condition, and the cauſes thereof, though in ſo doing they be neceſſitat to diſcover the wickedneſs of their Rulers, both ſupreme and inferiour, which ought to be no offence to them, while they find Miniſters preſſing alſo upon people all Duties they owe to Rulers, as Solomon hath done before, that people may be ſtirred up to mourn for their ſins, which have procured the ſetting up of ſuch: And it is alſo their Duty to deſcribe the Happineſs of people, as to their outward condition, who have good Magiſtrates, that they may be thankful to God for ſo great a mercy: And this they ought to do with ſympathy and reſentment of the one caſe, and with rejoicing and praiſe for the other: For ſo doth the Preacher here. Wo to thee, O Land, &c. Bleſſed are thou, O Land, &c.
2. Magiſtrates and Rulers that are vitious and inſufficient for Government, are great Plagues to the Land over which they are ſet, and bring much Wo upon the Inhabitants thereof, partly by their bad Example encouraging others to ſin. Pſ. 12.8. and partly by their tolerating and eſtabliſhing of wickedneſs by a Law. 1 King. 12.28. And ſo drawing down Judgements upon their Subjects, and that not only in their own time, but after they are gone, 2 Sam. 21.1. Woe to thee O Land, when thy King is a Child &c.
3. When men intruſted with the ſupream power and Authority over the Lords people, have litle or no underſtanding of the revealed will of the Lord 1 Cor. 14.20. which ſhould be their great ſtudy Deut. 17.18.19. when they are inconſtant, eſpecially in matters of Religion, Epheſ. 4.14. eaſily carried away with evil Counſel, 1 Kings 12.8. Nothing affected with the oppreſſions and grievances of the people under their charge Iſ. 3 4. then however they may be Men for age, eſteem or the like, they are but Children as to their diſpoſition and carriage, as appears by the Scriptures cited holding forth their Reſemblances to Children: And their ſubjects muſt needs be in a woful and ſad Condition, much to be reſented, as here Solomon doth, Woe to thee O Land when thy King is a Child.
4. As it is too frequently found that when the Supream Magiſtrat is unfit for, or defective in the Diſcharge of the duties belonging to his place, the Inferiour Magiſtrats are no better, but rather worſe, he being careful to get ſuch only as will ſerve him in his ſinful humour, preferred to places of power under him; and they again being apt to abuſe his ſimplicity and inſufficiency, by making his power and means ſubſervient to to their Carnal Ends: So when the Inferiour Magiſtrats are ſuch it doth much augment the Woe and Miſery of the people who might be relieved by their prudence and fidelity ſupplying the defects of the Supream: For Solomon ſpeaks of thoſe as ordinarly joined, and this laſt as a ſpecial Addition to their Miſery whoſe caſe it is, Wo to thee O Land when thy King is a Child, and thy Princes eat in the Morning.
5. When Magiſtrates give up themſelves to the ſatisfaction of their ſenſual Luſts, eſpecially their intemperancy, they become then wholly indiſpoſed for managing of the weighty affairs of their place, ſee Prov. 31.4. and cannot but prove a great plague to their Inferiours: For this is a deſcription of thoſe who prove a Woe to the Land, they are Princes that eat in the Morning.
6. Though Nobility of Blood be an advantage to Supream Magiſtrats, ſuch being ordinarly better Trained up for Government than others, and ſo leſs apt to be raviſhed or puft up with the Honours, to which they are born, or the Applauſe of the People, with which from their Birth they have been accuſtomed; And leſs obnoxious to the contempt of many, than thoſe who riſe upon a ſudden, or from a mean Condition to ſuch Dignity (who notwithſtanding being called of God and his people will be ſufficiently fitted for their place, as David was) yet the Nobility mainly requiſit in Magiſtrats is, that of their Diſpoſition and carriage conſiſting in the eminency of their inward qualifications, ſuch as the knowledge and fear of the Lord, which makes them truely excellent ones, Pſal. 16.3. In their delighting to ſearch and ſtudy, the Scriptures as thoſe Nobles of Berea did Act. 17.11. And in thoſe Noble and Divine Exerciſes of Prayer and praiſe, which make perſons truly Honourable. 1 Chron. 4.9.10. for though the former Nobility may have its own advantages joined with the latter, yet ſeparat from it, it can add nothing to the Happineſs of a people, happy art thou O Land, when thy King is the Son of Nobles.
7. It is a Bleſſing which hath many Bleſſings in the boſome of it, to have ſuch a Supream Magiſtrat, as hath been deſcribed in the former Doctrine: Then iniquity will be ſuppreſſed, and Piety and Equity advanced Pſal. 101. and when it is ſo, God will rain Bleſſings upon the people, for the word is here in the plural number: There are Bleſſednſſes to the Land, whoſe King is the Son of Nobles.
8. When the Supream Magiſtrat is faithful and fitted for his place, he will imploy his power to fill Inferiour places of power and truſt with good men; And this alſo contributes not a little to the Bleſſedneſs of a people for they are here joined together: Happy art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due ſeaſon, &c.
9. As Temperance or Sobriety in the uſe of the Creatures, is eſpecially required in a Magiſtrat that would make Conſcience in his Duty; ſo the great end which Princes, as every other Chriſtian ſhould propoſe to themſelves in Eating, Drinking, and conſequently in the uſe of every other lawful Allowance, ſhould be the repairing of that ſtrength which pains in Duty hath abated, and the gaining of new ſtrength to be laid out in farther ſervice to God, and following the Duties of their Calling, and not the ſatisfaction of their ſenſual Appetite, or carnal Luſts: For this is a Commendation of the inferiour Magiſtrates, who are a Bleſſing to the Land which they Govern. Thy Princes eat for strength, and not for drunkenneſs.
10. The Lord who allows Food and Refreſhments upon Men, ſutable to their Labour, and neceſſary for the cheering up of their Spirits in their Duty, hath appointed them to take the ſame in ſeaſon, when their Imployments permit them ſo to do; and if they obſerve not theſe ſeaſons, they cannot expect the Bleſſing or ſanctified uſe of their Injoyments. For this is given as a Commendation of good Magiſtrates, and conſequently of all others who do ſo, that as they eat for the right end, ſo they eat in due ſeaſon, and are not ſatisfying their Appetite, when they ſhould be at the Duties of their Calling. Thy Princes eat in ſeaſon, for strength and not for drunkenneſs.
Ver. 18. By much ſlothfulneſs the Building decayeth, and through idleneſs of the hands, the houſe droppeth thorow.
19. A Feaſt is made for laughter, and Wine maketh merry, but Money anſwereth all things.
SOlomon doth here particularly illuſtrat the miſery of that Land, that hath imprudent and ſenſual Rulers, by condeſcending upon the ſinful Cauſes thereof, upon the part of theſe Rulers, and branching out the miſery of the Common-wealth, as procured by their Sins.
The Firſt Cauſe is, The ſlothfulneſs of the Rulers, and this he ſets out by a proverbial ſpeech, which may be applyed to many things; but it ſeems moſt conſonant to the whole purpoſe of this Chapter, to apply it to the Caſe of a Common-wealth, tending to ruine thorow the lazineſs of their Rulers: By much ſlothfulneſs (ſaith he) the building decayeth, the ſimilitude being taken from a ſlothful Maſter of a Family: The words are in the Original, by the ſlothfulneſs of them both, or by double ſlothfulneſs, which may import it to be exceeding great, according to our Tranſlation, or by the ſlothfulneſs of both the hands, which may be the Supreme and Inferiour Magiſtrats, who ſhould be like two hands, jointly concurring to uphold the Common-wealth. And thorow Idleneſs, or (as the Word ſignifies) the falling down or remiſſneſs of the hands, the Houſe droppeth thorow, and ſo the Timber rots, and the whole Houſe is ruined, where the Breaches are not repaired: So doth it fare with a Kingdom or Common-wealth (which is often in Scripture compared to a Houſe, Iſa. 2.6. and 5.7.) where the Rulers, who ſhould be Repairers of the Breaches, and Builders up of the Ruines thereof, neglect their Duty, and indulge their own Eaſe, nothing but Decay and Ruine can be expected.
The Next Cauſe is Luxury, if the Maſter of a Houſe when he ſhould be repairing the Ruines of it, be Feaſting and making merry, and ſpending what he hath within it, when it is comming down, the Caſe is very ſad: So when Magiſtrates mind mainly their own ſatisfaction and pleaſure, and do not ſoberly and ſeaſonably, as thoſe whom he commended before, eat for ſtrength and not for drunkenneſs, ruine cannot but come upon the Common-wealth; and the effect of their Luxury he inſinuates to be the poverty of the Countrey or people under them, while he ſaith, Money anſwers all, theſe Rulers muſt have Money to uphold all theſe Feaſts, and provide that Wine which makes them merry, and that muſt be ſucked from the poor people to anſwer their Luſts; and ſo the publick Treaſure is exhauſted, and the people impoveriſhed: And therefore the Land that hath ſuch Rulers muſt be very miſerable.
Hence Learn 1. A Common-wealth is fitly reſembled to a Houſe; wherein there ſhould be Order and Subordination among the Heads or Governours and Members thereof, as there is in a Houſe, a Houſe being held up and furniſhed is commodious for Habitation, a ſhelter from Storm and Tempeſt, and ſo will a well governed Common-wealth be. And as a Houſe by the leaſt decay, if not timouſly repaired, will ſoon be Ruined, ſo it is with a Common-wealth. And Finally, as a Houſe decaying and letting Rain drop thorow, makes the Life of the Inhabitant very uncomfortable; ſo is it in a Ruinous Common-wealth. Therefore is it that the Spirit of God directs Solomon to ſet forth the Caſe of a Common-wealth, under the ſimilitude of a Houſe, By much ſlothfulneſs the Building decayeth, and &c.
2. Though the Subjects of a Kingdom or Common-wealth, have often a hand in procuring the Ruine thereof, Iſa. 24.5. yet the Lord doth charge the ſame upon the Rulers. And though they be not Oppreſſours or Tyrants, yet if they be Men given to their eaſe, or of ſmall activity for the good of the Common-wealth, they may be charged with the Ruine thereof: For the Context ſhews that this ſlothfulneſs is mainly to be underſtood in reference to the Rulers: By much ſlothfulneſs the Building decayeth.
3. The Decay or Ruine of a Common-wealth or Incorporation, ſhould be reſented by all the Inhabitants, as the miſery of every one of them, though poſſibly for the preſent ſeveral of their private Intereſts may remain entire, while Ruine is coming upon the Publick, becauſe miſery will at laſt reach them, and the publick Good ſhould be dearer to them than their own particular. Therefore Solomon brings this as a proof of Wo to a Land, and ſo to all the Inhabitants thereof, that the Houſe, which is the Common-wealth, is decaying and droppeth thorow.
4. Where Slothfulneſs and Idleneſs prevail, there Luxury and exceſs in the uſe of worldly Injoyments prevail alſo: For upon neglect of lawful diligence, the Fleſh waxes wanton, and muſt be pampered. Therefore this is ſet down as the ſecond Cauſe of the Ruine, following upon the ſlothfulneſs of Rulers, which is the firſt Cauſe, their Luxury and Exceſs, A Feast is made for laughter, and Wine to make merry.
5. Though Slothfulneſs and Idleneſs bring miſery upon the Sluggard by degrees, as a Ruinous Houſe takes in Rain by Drop and Drop at firſt; yet being continued in, they will at laſt, by their effects proclaim his miſery to On-lookers: Therefore doth the Preacher ſet forth the Fruit of Slothfulneſs, by the decay and dropping thorow of a Houſe, which, if not repaired, will make the Ruine of it viſible to all that paſs by, and force the lazy Inhabitant either to periſh in its Ruine, or ſeek another Habitation. By much ſlothfulneſs the Building decayeth, and by the idleneſs of the hands the Houſe droppeth thorow.
6. As the Luxury and Exceſs of Rulers, is a Cauſe and ſign of Ruine in part begun, and more haſtening upon the people under their Charge; ſo ſuch men having once given up themſelves to their Luſts, they will follow them even amidſt the Evidences of God's Diſpleaſure againſt them: For this Similitude taken from the lazy Inhabitant, who while his Houſe is decaying and dropping in upon him, is Feaſting and making merry with his Companions, thinking thereby to divert the ſad Thoughts of his ruinous Houſe, which he will not get long done, repreſents the Temper and Carriage of wicked Rulers, who while the Common-wealth is decaying, the people growing poor, and publick Treaſures exhauſting, are Feaſting, making merry, and ſpending all upon their Luſts; in which caſe it is here ſaid, A Feaſt is made for laughter, and Wine maketh merry, but Money anſwers all.
7. God taketh notice both of the ſeaſons of Mens Eating and Drinking, eſpecially in Feaſting, and of the Ends which they propoſe to themſelves in ſo doing, whether they intend only their own ſenſual ſatisfaction and carnal mirth, or the ſtrengthening of their Bodies for doing the Lord ſervice. For the Spirit of God, by Solomon, having ſhewn to the commendation of good Magiſtrats, that they Eat in ſeaſon, and for ſtrength and not for drunkenneſs, here takes notice of wicked Rulers Feaſting when Ruine is coming upon the Common-wealth, and of the Ends they propoſe to themſelves, their own carnal mirth and pleaſure, A Feaſt is made (to wit, by ſuch Men) for laughter, and Wine makes merry.
8. When Magiſtrates are negligent of their Duty, and yet luxurious and ſenſual, the people under their Charge cannot but be impoveriſhed, they muſt have Money, for which the Poor muſt ſweat in digging the Earth, trafficking by Sea or Land, and the like: For the peoples poverty is here inſinuat, as the effect of the Rulers ſlothfulneſs and prodigality, They Feaſt and make merry, but Money anſwereth, or procureth, all theſe things.
9. Though Money of it ſelf be the moſt uſeleſs thing in the World, for ſuſtentation of humane Life; yet Providence hath made it ſo uſeful, that ordinarly it anſwers him that hath it with all things neceſſary for him, and makes them Obedient (as the Word Anſwereth ſignifies) to him. Therefore they that have much of it, had need to look how, they anſwer the Lord calling for Duty from them. For Money anſwereth all things.
10. Mens Luſts are very expenſive, they will not get their Slothfulneſs and Exceſs maintained without much Money, the conſideration whereof ſhould make them more ſober and diligent: For thir words import, that ſenſual Rulers muſt have Money, and may be looked upon as including an Argument to diſſwade them from Lazineſs and Exceſs, taken from the effect thereof, which is the poverty of the people, who muſt give to them that Money, which anſwereth all things.
Ver. 20. Curſe not the King, no not in thy thought, and curſe not the Rich in thy bed chamber; for a Bird of the Air ſhall carry the voice, and that which hath wings ſhall tell the matter.
BEcauſe the miſcarriage of Rulers formerly deſcribed is very grievous, and ready to move the Paſſions of the beſt; Therefore doth the wiſe Man here diſſwade from Bitterneſs of Spirit, or revengeful Imprecations, whether againſt the King or ſupreme Magiſtrat, who is the fountain of theſe Woes that flow upon the Land, which is committed to his Truſt, or againſt the Rich, by whom are eſpecially meant inferiour Magiſtrates, who enrich themſelves by draining the Purſes of the Godly: And not only doth he diſſwade from open reviling of them before others, but from the inward motions of Revenge in the Heart, and the expreſſions thereof, even in the moſt retired places ſignified by the Bed-chamber.
And this Diſſwaſive he preſſeth by an Argument taken from the hazard following upon that which is diſſwaded from: For (ſaith he) A Bird of the Air ſhall carry the voice, &c. which is not to be underſtood as if the Lord did always diſcover ſuch ſecret Curſings and Imprecations in this Life, or when he doth it, that he always uſeth extraordinary means for bringing it about: But the meaning is, that ſuch things ſhall ſurely be divulged, either in time for the ſhame and temporal puniſhment of the Offender, or at the end of time before Men and Angels, and that the diſcovery ſhall be as ſudden, and in a way as litle ſuſpected by the Offender, as if a Bird of the Air did cary the matter.
Hence Learn 1. There is ſo much Self-love remaining unmortified in the beſt, and ſo little uſe made of theſe places of Scripture, which ſerve to compoſe the Spirit, and work it to ſubmiſſion and patience, under the hardeſt lot in the World, that in times eſpecially of Oppreſſion and Injuſtice, when a godly Man ſees theſe in Authority ſpend his ſubſtance upon their Luſts, and oppreſs his perſon, revengeful motions are ready to ariſe, even in ſuch a Mans Heart, evil Wiſhes, and bitter Imprecations againſt them, are ready to eſcape him: For all along Solomon ſpeaks to the Man indued with heavenly Wiſdom, directing him how to evidence the ſame, and here finds it neceſſary thus to diſſwade him, Curſe not the King, &c. Curſe not the Rich, &c.
2. The Lord would have His people, even when they are oppreſt and wronged by Magiſtrates, ſhewing ſo much reſpect to His Ordinance of Magiſtracy, as not to revile, or imprecat Vengance upon the perſons of the Magiſtrates, or to intertain any revengeful Thought againſt them, but rather when they are drawing a Curſe upon themſelves, to mourn for them, and pray for the Bleſſing of Repentance and Reformation to them: Though they be little tender of His Honour; yet while they are in His place to Men, and do in a manner carry His Name upon them, Exod. 22.28. He will have His people tender of their Safety and Reputation, which ſhould engage Magiſtrates to Love and Obey Him, and make them aſhamed when they do not ſo: For it is of that King and thoſe Princes, who are inriching themſelves with the ſpoil of the poor Godly, and ſpending the ſame upon their Luſts, as the former words make clear, that he here ſpeaks, while he ſaith, Curſe not the King, &c. Curſe not the Rich, &c.
3. The Holy Law of God prohibits not only the external acts of Sin, but the inward motions thereof; and not only the groſs, and open out-breakings of Sin, which are ſcandalous to others, but the ſecret acting thereof in mens greateſt Retirements: Mens Thoughts have a Language in God's Ear, and their ſecret Chamber practices are naked to His Eye: Therefore after he hath diſſwaded from deſerting of Duty, even to wicked Magiſtrates, from treaſonable Plotting, open Reviling, and the like, to the offence of others, he here diſſwades from Thoughts of Revenge, and ſecret Imprecations, Curſe not the King no not in thy thought, and curſe not the Rich in thy Bedchamber.
4. The Lord can eaſily diſcover the moſt ſecret Wickedneſs that can be either plotted or acted by Men, ſometimes He hath done it when His way of working was more extraordinary than now, by revealing it to His Servants, that it might be publiſhed to others, 2 King. 6.11, 12. and ordinarly doth it, by leaving thoſe who intertain wicked motions in their Hearts, to manifeſt them in their practice, eſpecially by ſpeaking inconſideratly to others, what hath been long harboured in their Hearts, either under promiſe, or from hope of ſecrecy, even to ſuch as will make it known. Prov. 18.2. And though wicked Motions and Practices ſhould never come to the Worlds notice, they are all naked before the Lord. Heb. 4.13. And ſo the Metaphor of the Birds carrying of them, is too ſlow to ſet forth their ſpeedy diſcovery in this ſenſe, and he ſhall at laſt make all plain before Men and Angels; and ſo ſhall one time or other manifeſt every Wickedneſs, in as ſwift and unexpected a way, as if the Bird of the air did carry the voice, and that which hath wings did tell the matter.
5. Though reſpect to the Commands of God, Pſ. 119.2. Love to Him, 2 Cor. 5.14. and ſuch ſpiritual principles ſhould be the prime reſtraint of the Lords people, from what is offenſive to Him; yet they may make Sin hateful to their own Hearts, and reſtrain themſelves therefrom, by other inferiour Arguments and Motives, and the ſame may be made uſe of by Chriſts Miniſters, ſuch as the hazard of divulging the moſt ſecret Sins ſome way or other: For ſuch a Reaſon is here held out by this heavenly Preacher, to be made uſe of by all, Curſe not the King, &c. for a Bird of the air ſhall carry the voice, and that which hath wings ſhall tell the matter.