Ecclesiastes 10
PATThe sum of this chapter is, that as true wisdom and virtue is the only thing that can give us tranquillity: so that part of it which teaches us to govern our tongue, and to behave ourselves dutifully towards our governors (thongh they do not manage things to our content, nor to the general good), conduces more unto it, than men are willing to believe. For this is, in a manner, the scope of the whole chapter, to make every one sensible of the great blessing of government; especially of good government: and that therefore they ought to bear with all manner of grievance; as a less mischief than the want of government, by rebellion against it. Which begins in undutiful discourse: the folly and danger of which he admirably represents; with many other things tending to our present peace and settlement. Vex. 1. JJeAD flies cause the ointment of the apothecary to send forth a stinking savoiir: so doth a little folly him that is in reputation for wisdom and honour.’] And the wiser or better any roan is, so much the more cautious ought he to he, in all his words and actions; if ho.mean to preserve that credit, esteem, and authority in the world, which give him great advantages of doing good. For as dead flies, though very small creatures, falling into a pot of ointment, and bursting there, corrupt that precious composition, which the apothecary hath made with excellent art; so that it turns the perfume into a stink: in like manner doth a small error, or miscarriage, blemish him, who vol. in. was highly valued for his discretion and virtue; and the x least sordid action destroys his reputation, who was honoured for his noble way of living. See Annot. [a] high preferment; and men of great families, or of singular worth and merit, nltogether slighted; nay, forced to wait upon them, as if they had been their lackeys* See Annot. [g] rcans resembled the course of human life. In which there is* a time, when a youth finds his way cleft, as that letter is, into two parts or ways; and he stands doubting unto which’he should incline. If he be so wise as to take the righthand way, he is happy; if the other, he is miserable. Which sense Grotius follows: The right hand is the way of.virtue; the left, the way of vice. Unto which we may reduce that of the Chaldce paraphrast, The heart of the wise inclines to the law of God, ivhich was given from God’s right hand; the fool to silver and gold, which are the gifts of the left. But if this had been the sense, it would have been more proper to have said, the wise man’s heart is on the right liand; not on /it’s right hand: which is much different; and therefore I have omitted this in the Paraphrase (though I thought good to mention it here), and taken no notice of many other glosses; particularly that of Melancthon’s, which seems something nearer to the sense: The wise man hath power over his affections (the right hand being the strongest, and the instrument of action in most men), and can moderate them, as occasion requires: but a fool is under the government of his passions; and is hurried that way, which his anger, ambition, grief and other blind affections,‘drive him. * I will add this, that tho meaning may be, A ivise man hath his wisdom always at hand, to direct him what to do in public or in private business; whether he have to do with friends or enemies; in adversity, as well as in a prosperous estate (his mind being just like the right hand, which we use readily, upon all occasions, for all manner of actions): bat a fool is to seek; and knows not which way to turn himself, &c. Which is much to the same purpose with what I have said in the Paraphrase. [cj Vcr. 3i And agrees with what follows in this verse; the firstwords of which signify as much as, Moreover, a fool is so silly that he cannot hide it. For though the rest of the diseases of the mind may be covered by artificial discourse, as the blemishes of our bodies arc with our garments; only folly cannot be dissembled, but will appear to all, in every motion of him whose weakness it is. There is another sense of the last words of the verse, besides that in our translation; which I have not neglected: because the words will bear the sense of the Vulgar; viz. He saith every body is a fool. Which St. Jerome interprets thus, He judges all men by himself. Symmachus thus, He fancies himself the only wise man. The LXX. (as St. Jerome observes) seem wide from the sense, who translate it thus: All that he thinks is very vain. Maldonate understands it differently from them all, in this manner: In that wherein he himself offends, he reprehends others. [rf] vived: or the prince apprehend a new occasion to be displeased with him again, or, upon any account whatsoever, to chide him before others. Thirdly, let him with all diligence seek, on the other side, all manner of occasions,‘wherein his service may be acceptable to his prince; that T>oth he may shew a prompt and forward affection to redeem his forepast offence; and his prince may understand’what a good servant he is likely to lose, if he thus cast him off. Fourthly, let him sagaciously either lay thefault upon others; or insinuate, that it was committed with no ill intention, in himself; or remonstrate their malice who accused him to the king, or aggravated his fault, more than “it deserved. To conclude, let him be diligent and watchful’in all things, and intent upon the cure” There is another great man of our own, who seems to take this for an admonition not to be false-hearted, by flinching from our station, when mighty men frown upon us. In an upright course (saith Bishop Sanderson, in his’sermon upon 1 Cor. vii. 24. sect. 46.) fear not the face of’man, neither leave thy place, though the spirit of a ruler rise up against thee: patience will conjure down again that ^spirit in time, only if thou keep thyself within thy circle. “But I look upon this, which agrees not with the latter part of this verse, as an accommodation only of these words td his present purpose; and not as intended for the proper sense of them. -: [e] But of all other follies this is the most mischievous, of which princes themselves are sometimes guilty: in preferring (as it follows, ver. G, 7.) unworthy men (who are so unfit to govern others, that they cannot govern themselves) to the highest dignities, and perhaps trusts: and at the same time neglecting, if not depressing, men of worth &nd honour, of noble families, and sometimes of heroical Virtue. Which is more provoking, because more pernicious, than the personal displeasure (beforementioned, veT. 4.) Svhich they express towards any private man. For it is an Universal grievance, and as if the ruler himself should give order for all the mischief which they do (as some expound that phrase as an error), and yet, notwithstanding, it is the wisest course not to be exasperated by it, to make any tumults and seditions; but to be patient and quiet, (ver. 8, 9.) So I have expounded these verses, in connexionone with another: for though there are those who by ruler here understand the devil; who thrusts the worst men into the best places (as may be seen in St. Jerome’s commentaries); and others understand God, who permits this; yet the whole discourse is still to the same purpose: that senseless persons get into power; being more acceptable many times at court (as Melancthon glosses) than the wise and good. According to the ancient verses,‘0 /3toc fiaXurra toiq irovnpoTe rj&rat* npaTTEi 8’ apiara Ko\a%, o trvKOfpdvrrie Sevrepoc* The world takes the greatest pleasure in bad men: the flatterer fares best in the first place; and next him the sycophant and false accuser. In the Roman story there are many in* -stances of men preferred merely for their vices, of others only for money: some of which are collected by Joannes Filesacus, lib. viii. Selectorum, cap’. 15. * [/] they make great rents and distractions; do not only give themselves a great deal of trouble, and disturb the quiet of their own mind, but run the hazard of ruining themselves, together with whole kingdoms and churches. Therefore that saying of Pindar, quoted by Melancthon, should always be in people’s minds: " It is easy to disturb a government, but God alone can settle it again.” The phrases are sufficiently explained in the Paraphrase: only I think fit to note, that the word which (following the LXX.) we translate endangered, is by Forsterus translated aspergetur, that is, hurt by the shivers of it. [£] understand the word holleloth, madness (in the foregoing verse), which they translate Trtpifjitpdav, as if it were from the Hebrew word, which signifies a dance. Melancthon understands these three verses, as if they expressed the difference between wise counsellors or teachers, and such as are foolish, but fancy themselves very wise: though they direct their counsels and instructions merely by their own or others’ blind affections. So Mardonius persuaded Xerxes unto his unhappy war; and Pompey had such-like instigators: but they were ignorant men, or considered not tvltat had been before. So he expounds this fourteenth verse: They tcho by foolish counsel, or pernicious doctrine, undo themselves and others, regard not former examples; nor have any prospect of future judgment… * [o] Vcr. 15. He refers all to this verse (where I have put two senses together) unto the same thing. These perverse wise men, saith he, make a great bustle to no purpose; and, endeavouring to reform many things, bring lamentable events upon themselves and others: because they are ignorant of the sense of mankind; and consider not the weight of business; nor discern what is fit to be done. Which is comprehended in these words, TJiey know not the may to the city, or to the court: but are like the shepherd, saith he, who, coming to the court, had a looking-glass bestowed on him; in which contemplating himself, he fell into admiration of his own beauty: and thereby grew so insolent, that he was not only thrown out with disgrace, but broke his neck. Q>] easily discover crimes, as punish them: they have spies on purpose every where; or men to ingratiate themselves will turn accusers; or loyal persons may, some Vvay or other, come by the knowledge of it, and think themselves bound to let their sovereign know who are his enemies. Thus most interpreters and the most learned understand this verso: and therefore I have followed no other interpretation in my Paraphrase. For thus that admirable person, S. Bochartus, glosses upon these words: (Epist. qua respond, ad. iii. quest, p. 37.) The true mind of Solomon is, that kings do not want their 7rpoaayurf(ag koI Kripvtdovc, emissaries and curious observers; by whom they learn what is most secret. Which was the reason that Midas was represented by the poets with assos’ ears; because he had those that listened and hearkened in all parts of his kingdom: and brought him news of every thing, that was but whispered by his subjects. And thus St. Jerome: The simple sense is, that we take care we be not overcome hy anger and fury, to speak evil of our prince, or detract from him: for he may, some way or other, hear it, contrary to our expectation, and make us suffer for our ungoverned tongue. That is the meaning, saith he, of the last part of the verse; which is an hyperbolical expression, like that in common speech when we say, The walls that are conscious to what you speak will discover it. Nay; this very proverbial hyperbole is used in good authors, for a thing very secret, Unless some bird saw it. So Aristophanes, in his comedy which hath its name from birds: OuSctc ctScv tov Sriaavpbv rbv Ifibv, jrXrjv tirtg av opwc- None ever set eye upon my treasure,unless perhaps some bird. And Suidas cites this verse out of the same poet (which more, illustrates the sense I have given of this phrase in the Paraphrase):, OiScic M € S"wp« irXrjv 6 mpnTTafitvog opvtQ. None sees me, unless the bird that passeth by. But I am not satisfied whether Solomon had not respect to something else; and intimated that some prophet might make the discovery: as Elisha did of many things spoken in the king’s own bedchamber, (2 Kings vi. 9.) The Chaldee paraphrase, by that which hath wings, understands the heavenly ministers; and so many of the Hebrews: about which, though they talk many fabulous things, yet the meaning may be, the angels shall, one way or other, bring it to light, and give occasion to the discovery. For, as a great man of our own observes, (Bp. Taylor, lib. iii. Duct. Dub. chap. iii. rule 3. n. 3.) the government of tlte other world reaches strangely even unto us; “and we speak not a word in vain, but, by the Divine providence, it is disposed to purposes that wo understand not. And therefore it is not safe to speak evil of magistrates in our private houses; l6st the angel that attends us order it so, that it pass into publication. But as for the king (who is above the rich or mighty), call him not accursed in thy heart: which being a thing that can only be perceived by God, who is the searcher of the heart; it shews that, as angels take care of the rich, the wise, the mighty, aud noble; so kings are the peculiar care of God,” &c. And, indeed, as the same Bochartus adds, it appears from hence, that Solomon doth not deter us from this sin by the mere fear of dangers; for he lays a restraint not only on our words, but on our thoughts: which are known only unto God. And if we may not in thought detract from him,, how much less speak a reproachful word of him; or move rebellion against him. I shall only add two things more, and conclude this chapter with a notable discourse of Martin Luther: first,, that some of the Hebrews who take the angels to be here, meant, thereby understand the devil: as our Saviour, by. the fowls of the heaven, understands 6 7rov7/ooc, the evil one; (Matt. xiii. 4.) but especially night-birds, they say (who may seem here to be meant, where he speaks of the bed-, chamber), denote the devil and his angels. Whence that proverb among the Arabians, Speak where there is no nightbird; that is, where no creature hears. Secondly, the last words of the Yerse are capable of this sense (if wc distinguish between bird of the air, and that which hath wings: taking the one for angels, and the other for men; who minister to kings as angels do to God), that the angels will report our blasphemy in heaven; and some or other will be found to reveal it, and carry the news of it to the king upon the earth. Gregory Neocaesariensis suggests the former part of this: who thus expounds the words, Swift and winged messengers carry all to the only rich and great Ki?ig, discharging both a spiritual and rational ministry… It will not be unuseful, much less unseasonable, in such an unruly age as this, to let the reader understand how deeply the first reformers of religion laid this precept to heart; by transcribing some of Luther s admonitions, in his annotations on this verse. " The worse and the more malignant (saith he) the world is, the more studious and laborious Solomon teaches ns to be, in the doing our duty. Particularly, in honouring magistracy; because it is a Divine ordinance, and the better part of the world: by which God manages all things under the sun. But the ungodly begin their wickedness chiefly in the contempt of magistrates; when they hear how God blames and reproves them in tho Holy Scriptures. But it belongs to the Divine office to find fault with magistrates, and to rebuke them. And therefore, though thou hearest it, yet do not imitate it. For thou art not God; nor the ordainer, noj nor the reformer and restorer of the Divine ordinance. But as God reproves them, so thee also, in the Holy Scriptures; that thou mayest do thy duty, and not meddle with what belongs to them. Whereas thou forgetting the beam in thy own eye, beginnest to spy the mote in another man’s: correcting thy superiors, by whom thou rather art to be corrected. And if thou shouldest sustain their office, wouldcst offend more than they do, and not do so much good as is performed by them. The meaning therefore of Solomon is this: I have spoken -much of princes, how they undo the world: but do thou reverence them, notwithstanding that; for they are not a human ordinance, but aDivine. St. Peter, indeed, calls the king a human creature; because he is assumed from among men, but his authority is Divine: and though princes be bad, they are to be honoured because of this ordinance of God. Why then wilt thou speak evil of those who are vexed with so many and such great cares and labours for thy pezice: if they bo good? And if they be bad and foolish, their own impiety is mischief enough to
Ecclesiastes 10:2
A wise man’s heart is at his right Imnd; but a fooVs heart is at his left.~. It is hard indeed to bo thus circumspect; but herein a truly wise man’s worth is disco-, vered, that his judgment never fails him in the greatest difm Acuities: wherein he not only resolves aright, and takes ^’ things by the right handle, but is ready also in the execution of what he designs, and manages his affairs with ease, and with dexterity; whereas a fool both mistakes in his^ aim, and fumbles also in the easiest business, which her handles so awkwardly and untowardly, that it commonly miscarries. See Annot. [b] From hence Solomon takes occasion to represent more largely, how much men suffer by their folly, and what advantages wisdom gives them: and treats of both with respect, not only to men’s private, but to the public good. And, first, he shews what a difference there is between a wise man and a fool, in the management of any business. So I have interpreted this verse, which may be also thus paraphrased, A wise man always takes honest courses; but a fool turns into by-tvays* Thus Greg. Thauma turgus glosses; A wise man is his own leader and condncter to the best things; but a fool inclines to the wrong side, nor tvill his folly ever had him to any thing that is excellent. Which St. Jerome expresses in this manner; A tvise man always thinks of the world to come, which leads to the right hand; but he that is a fool only of the present world, which lies on the left. And quotes a famous passage of Lactantius (which I find in his Institution’s, lib. vi. -cap. 2.) concerning the letter Y, unto which the Pythago- 3F2
Ecclesiastes 10:3
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. And though he would dissemble his folly, and^ endeavour to seem wise, he is so far from his aim, that in’ every thing he doth, whether great or small, he openly be-/ trays his want of judgment: nay, by his very gaitand behaviour, as well as by his words and actions, he tells every body (as plainly as if he said it in so many words) that he, is a fool: which appears in nothing more than in his hold-; ing all for fools in comparison with himself. See Annot. [c)
Ecclesiastes 10:4
If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. But a, man’s wisdom hath seldom a greater trial than when his ( - prince is angry with him, and perhaps treats him hardly; which incenses a fool, and makes him leave the court, if; not grow factious and rebellious: but it is better and safer, advice to keep in the station wherein thou art, and to do thy duty faithfully, with a patient, but yet pensive spirit:, for nothing so appeases a prince’s offended mind, as to give* way to his fury by mild and gentle words, and. by modest, humble, and submissive behaviour; whereby a man also; prevents a world of sins, into which he throws himself, i£ he yield unto disloyal thoughts. See Annot. [d] And then Solomon proceeds to give a particular instance of this folly and wisdom; especially in the public state and government. Where it is great folly for a governor to carry himself haughtily and furiously; but if he do, it is no less folly in his people to oppose him with the like passions; and not rather to be patient and peaceable: which is the sense of vcr. 4. Which some take for a counsel to governors; others to the subject. They that understand it as counsel to governors, translate it some of these ways; If the spirit of a governor come upon thee, that is, if thou art fitted for government, and advanced unto dignity, behave thyself humbly; and administer all things with great lenity: for that is the best way to heal public distempers. Or thus, If “thou art made a prince, discharge this office diligently, and with vigilance: for if thou art remiss and careless, it will make thee fall into great errors. Or, as some will have it, in this manner, Thou hast a desire to be in authority, suppress it; or if it be offered thee, accept not of it: a private life is better; and less subject to the occasions of sin and danger. And some translate it thus, If tlwu art in singular favour with the governor, keep thy station notwithstanding; and be not ambitious of preferment, &c. Which is counsel unto subjects; and by ruach (spirit) of the ruler, most do not understand his/avour, but his anger: and then also it may be taken in a different sense from that in our translation (making it still an advice to him that is in authority), that if anger come upon him he should reflect, and consider the station wherein he is; lest this passion make him acUndcccntly, and transport him into great sins. But the greatest part of interpreters taking the verse to be counsel to a subject, in case he incur the displeasure of his prince, I have followed that sense; which is almost agreeable to the coherence. And I have interpreted that advice, not to leave his place, as most do, for not quitting the duty of a subject: but have taken in also the most ingenious interpretation of the Lord Bacon. Who makes this a political advice to courtiers; not to relinquish their place aud office, nor to retire from the execution of their charge, as many do when they see their prince angry with them. u Which arises partly out of an impatience of disgrace; partly lest they should make the wound bteed afresh, by coining into the presence; partly that their prince may see how sorrowful and humble they are: which makes them think fit to withdraw themselves from their employments; nay, to resign, perhaps, the offices and dignities themselves into the prince’s hands. " But Solomon disallows this way of cure, as hurtful and prejudicial; and that upon very good grounds. For, first, this course doth too much publish the disgrace itself: from whence both enemies and enviers grow more bold to hurt; and friends more timorous to help. Secondly, by this means it comes to pass, that the tcrath of the prince, which, if it had not been made public, would have died perhaps of itself, becomes now more fixed: and having begun to overthrow the man, is carried on to his utter ruin. And lastly, this retiring savours something of a malignant humour; that is, fallen out with the times: which heaps the mischief of iudignation upon the mischief of suspicion. " The proper precepts, therefore, for a cure are these: which he thinks are contained in the last words, Pliant demeanour pacifies great offences. First, above all things not to seem insensible, or not so affected as in duty he ought to be; the prince’s displeasure; either through stupidity, or a stubbornness, and pride of spirit. That is, let his countenance be composed, not to a sullen and contumacious, but to a grave and modest pensiveness; and in all manner of employments let him shew himself less pleasant and cheerful than he was wont to be: which it may be expedient, also, that some friend or other should represent to the prince; and insinuate seasonably, with what sensible grief he is inwardly afflicted. Secondly, let him carefully avoid all, even the least occasion, whereby either the thing itself, which was the first cause of the indignation, may be rc-
Ecclesiastes 10:5
There is an evil which I have seen under the sun,, as an error which proceedeth from the ruler. And there are;’ worse evils than this, that a wise and good man must patiently bear withal; particularly that great error which princes,* it must be acknowledged, either through ignorance, impru-. denee, surprise, easiness, and being imposed upon brother; men’s false representations, subtilties, or ill affeetions, are too frequently guilty of: whereby they derive many mis-, chiefs upon all their people; for which they must answer,^ as if they were committed by themselves. See Annot. [e]:[ Ver. C. Folly is set in great dignity, and the rich sit in low place.] In advancing, I mean (which I have too often observed), the mostwitless, careless men, and of base con-. dition; or suffering such who are noted for nothing but their folly, and their vices, to creep up to the most eminent dignities and offices; and in the mean time depressing* noble persons, or making no account of them, though endowed no less with all excellent qualities, than with riches and honour. See Annot. [f] Ver.’ 7. I have seen servants.upon horses, and princes walking as servants upon the earth.] By the like senseless folly, I have observed mere slaves, that deserved not tho meanest office in a private family (being fitter to be kept under by every body, than to be entrusted with the smallest power), appear in the greatest state, by reason of their 3F
Ecclesiastes 10:6
I mentioned vices in the foregoing annotation [e. because folly, in the holy language, comprehends that, as well as silliness, or incapacity to manage affairs, arid mindlessness,* negligence, and sloth: which are both denoted in the Hebrew word *“DD in this place: where the abstract (as they speak) being put for the concrete, we are to understand idle, ignorant, and senseless men; and that in the highest degree; and, being opposed to the rich, they are also supposed to be men of mean extraction, or condition. For which reason the rich also are to be understood, not simply men of estates, or great birth, but of excellent education, noble endowments of mind, and attentive unto business, &c. [g]
Ecclesiastes 10:7
The sense of this verse is not different from that of the former; but the same thing is set forth in both, by two illustrations: one taken from their place and dignity; the other from their equipage (as we now speak), wherein they appear upon their advancement. For to ride belonged unto great persons; as to go on foot, unto inferiors. And to ride on horses, in Solomon’s time, was much more stately than to ride on mules, which were used by great men in David’s time; (2 Sam. xiii. 29. 1 Kings i. 33.) or on asses, in former ages, ( Judg. x. 4.) [A]
Ecclesiastes 10:8
He that diggeth a pit shall fall into it; and whoso brcaketh a hedge, a serpent shall bite him. Which foul indignities, notwithstanding, a wise and virtuous person should choose rnther to wink at, and patiently endure, than think of moving any public disturbance; for such counsels arc extremely hazardous, and commonly end in the ruin of those that give them: according to that known proverb among us, which admonishes us bow dangerous it is to pursue our own desires and passions violently (especially against kings and princes), whereby men in heat, forgetting their own contrivances, have runthemselves into that very ruin, as hunters do into the pit, which they prepared for others: and that other common saying, which warns us not to overthrow the well-settled laws and customs of church or state; for that is like the breaking down a hedge: wherein as a serpent many time lurks, which gives him that attempts it a deadly bite; so they frequently draw upon themselves their own destruction, who pull down the ancient government. See Annot. [Zt] Yet it is Senseless to be enraged, by this preferment of senseless and unworthy men,into rebellion, as the wise man here shews by several proverbial sayings. In the application of which to this purpose, I have the approbation of Melancthon; who expounds the last words of ver. 8. and the last of ver. 9. concerning the punishment of those who go about to change the ancient laws, and the form cf government. And it is more agreeable to the phrases of breaking hedges, and removing landmarks, or such-like things, than to apply itunto the mischiefs that princes bring upon themselves and their countries, by such imprudent promotions as are beforementioned: though that be true also, that such disorders give great disgust, and are the occasion of dangerous commotions. Which commonly are most fatal, notwithstanding, to thos6 that are so foolish as to advise, contrive, and excite them. Who bring that mischief on themselves which they intended should wholly have fallen upon others; as Solomon here shews by two similitudes: one taken from the pits digged for the entrapping/oares, tcolves, and such-like creatures; or, as others will have it, from those that undermine the walls of towns, and often perish in the mines wherein they themselves have long wrought. Agreeable to that old saying which Aristotle mentions (in his third book of Bhe- -torics, cap. 9.) out of Democritus Chius, o7r aura? koku reu- X« ctvrjp, aXXy Katca ra/^wv. The other, from a breaker of a hedge, or fence, or wall, (for so we translate* this word, Numb. xxii. 24.) or any partition (so the LXX. there translate it by the word ^pay/ioc), whereby men’s grounds nvere separated, and kept in several: in which enterprise he meets with his death’s wound from a serpent. Which were wont to lurk in rocks (Prov. xxx. 19.) and in holes of the earth, (Isa. xi. 8.) as well as in the bottom of hedges, or old walls (as the wise man here intimates), and in other dry places where there was no water. (Deut. viii. 15.) There were water-serpents also, (Amosix. 3.) of which men were in less danger. [i]
Ecclesiastes 10:9
Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. We abound with proverbs to this purpose; which teach us that the giving public disturbance, by invading the rights of others (especially of kings) and endeavouring to change the form of government, is like removing the boundaries of lands, which raises great troubles; or like the taking much pains to pull down a building without judgment, some of the stones of which fall upon him that meddles with it, and crush him in pieces. Such is his folly, also, that fancies he can mend every thing that is amiss, and form and square the people exactly according to his rule: which proves just like an unskilful workman’s cutting a knotty piece of wood; who only makes clefts and chips (as the other doth factions and rents), and, in the issue, gives a grievous gash to himself. See Annot. [i] - There is great variety of judgments concerning the sense of this verse: but that which I have given I am sure is not improper; which, in short, is this: that they who, out of love with novelty, will not let things alone in their place, but be altering and changing, though thereby
Ecclesiastes 10:10
If the iron be blunt, and he do not whet the edge, then must he put more strength: but wisdom is profit’ able to direct. This is sufficient to shew, how unprofitable all bur endeavours are without true judgment. For as a rusty tool, though managed by the strongest man, is so far from effecting his desires, that it only tires his arm, unless he file and whet it, to recover its edge: so all the power in the world rather hurts than advantages him that hath it, unless it be guided and directed by wisdom and prudence; which can do far more, than violence and force, to correct the errors of kings, and mend the faults of their government. See’Annot. [k] Vcr.ll. Surely theserpent will bite without enchantment; and a babbler is no better.] But of all other men he is the most dangerous, who spits his venom secretly against his governors; slandering and traducing all their actions in his private discourses, and thereby enraging people’s minds against them; and giving them a more grievous wound than if they were stabbed with a weapon: for that may be prevented, or healed afterward; but this, like the biting of the most deadly serpent, which stopping its ear to all enchant-* ments* poisons both inevitably and incurably. Sec Annot. [/] There is no less variety, but rather greater, in the interpretation of this verse: wherein he seems to return to the commendation of wisdom. And it may still refer to what went immediately before; as I have applied it, in the latter end of my Paraphrase. In which I have not varied from our translation, if, after those words put to more strength^ these be understood, but allin vain: and so the words may be translated out of the Hebrew, If the iron be blunt, and he (that cutteth with it) do not whet the edge, it will overcome alt the force he uses: that is, will not cut as he would have it. And so the meaning of the verse is excellently expressed by the Lord Bacon in his preface to the second book of the Advancement of Learning. " These words (saith he) insinuate, that a wise election of the means doth more efficaciously conduce unto the accomplishment of any enterprise, than any enforcement or accumulation • of endeavours.” For, as the saying is, “Claudus in via antevertit cursorem extra viam;” A lame man in the way will outrun a post out of the way. But though I take this to be the true sense, yet I shall here mention some others, that the reader may choose which he thinks most congruous. Some take that word chajalim, which we translate strength, for forces or armies; and make the sense this: Where an army is governed by ivisdom it prevails, though it be defective in weapons: for wisdom doth more to set things right (u e. doth more to make up the want of arms), than arms can do to get the victory alone. Others, who translate the former part of the verse to the same sense that I have done, translate the last part thus; the excellence of industry is wisdom: that is, wisdom in this excels all other tools; they are blunted by use, but it is sharpened thereby. And therefore they, the more they are used, give them that employ tho greater labour; but tins, the more it is exercised, gives us the less. Thus Maldonate. Some in this manner, If iron be blunt, it must be sharpened; and so must the sword of justice (when by the negligence of officers it hath lost its edge, and the earth is filled with violence, with thefts, and adulteries, &c.) be resumed and whetted by the magistrate, to the severe punishment of such wickedness. Melancthon seems to express the sense of the Vulgar: As iron, being blunted, is not sharpened without great labour: so the companion of great diligence is wisdom: or wisdom cannot be attained without great industry. Which others, that follow that translation, express thus more largely: As a knife, or such-like instrument, having lain long rusty, cannot, without much whetting, be sharpened again: so the mind that is grown dull by long sloth and negligence, requires great labour, study, and exercise, to restore it to its former vigour.. Which may be applied to government that is decayed, and cannot, without a wonderful diligeuce and prudence in those that have the management of things, be recovered.’ There arc those who look upon it only as an admonition what may be done by mere industry and pains-taking, though a man have not much wit, nor be much befriended by others, and yet gets up wonderfully in the world. [Z]
Ecclesiastes 10:11
In the exposition of this also there is much variety; according to the Hebrew phrase, master of the tongue is expounded either of a mere babbler, and loose talker; or of a backbiter and slanderer. I have taken it in the latter sense; as St. Jerome, in the Vulgar edition, doth. And the former part of the verse may either signify a serpent that is not enchanted, or that cannot be enchanted by any means. For some such sort of serpents there were, as Bochartus observes, (lib. iii. de Sacr. Animal, cap. 6. par. ii.) and as appears out of Jer. viii. 17. and other places of Holy Scripture. Unto which, I think, the backbiter. and detractor may be best compared: for nothing will restrain his virulent humour, nor defend one from the mischief which he doth in secret. I have connected this verse also with the precedent matter; as it may be, though we should take the words in the common sense; which is this: That as a serpent will bite if he be not charmed; so will he do mischief that talks much, if he govern not his tongue with great wisdom. Or, as others interpret the latter part of tho verse, a man’s words, though never so eloquent, (for so the word lachasch is used, Isa. iii. 3.) will do no good, to pacify a prince’s mind, if he.be not charmed at the very first, before he has fixed his anger. •. « Others take this verse separate from the rest, and understand no more by it than this; that a calumniator is like a serpent, that bites secretly; without so much as giving warning by its hissing. So Melancthon: who truly observes, that calumny is a most grievous pestilence; which rages and destroys whole countries. For it first kindles dissensions; and thence arise confusion of religion, wars, and desolations. Or, according to our translation, A babbler can no more refrain from blurting out his own or others’ secrets^ than a serpent, if he be not charmed, can do from biting. Which may be referred also to the matter foregoing, in this manner: He that gives himself a liberty of talking of every thing, blurts out even the secrets and the vices of princes; whereby Jhe not only makes himself odious, but procures his own destruction. [m]
Ecclesiastes 10:12
The words of a wise mans mouth are gracious: but the lips of a fool will swalloio up himself. See hero again the wide difference between a wise man and a fool. The former of which, by his virtuous discourse, wins every one’s (especially his prince’s) favour; and doth good to those with whom he converses; but the other, by his ill tongue, not only hurts his neighbour, but plunges himself intoendloss troubles; out of which he cannot deliver himself, nor can any body him. • See Annot. [m] The three following verses may be also referred to the same matter; and the latter part of this is capable of another sense, than that in our translation; which is this: that a fool’s lips subvert all that a wiser man hath said. So St. Jerome expounds it. There would be less harm in folly, saith he, if it would be content with its own rustic ignorance: but it affects to contradict the dictates of wisdom, and to affront prudent persons; nay, to supplant and overthrow them; whereby it becomes exceeding wicked. [«]
Ecclesiastes 10:13
The beginning of the words of his month is foolishness; and the end of his talk is mischievous madness. And the more he talks, in the greater danger he is: for, though he begins only with senseless and impertinent stuff, he heats himself before he hath done into a rage; and then minds not either how injurious his discourse is unto others, or how mischievous unto himself.
Ecclesiastes 10:14
Afoolis full of words: a man cannot tell what shall be; and what shall be after him, ivho can tell him?. No, though he be admonished of it he cannot desist. For he abounds with words, and while he thinks to mend the matter, he makes it worse; adventuring to talk not only of things civil, but of things sacred; and not only of things present, but of things past also, nay, of things to come: in which wiser men than he hath little’or no skill; and yet the less he knows, the more confident and hold he is; when he doth not so much as foresee the evil ho is bringing upon himself, by his foolish prating. 5 Sec Annot. [n] And it is in vain to hope to amend this; because, as Solomon here observes, a fool thinks himself in this very thing to be wise and learned; that he is able to multiply words, though they be never so confused, without head or foot (as we speak), and be say the same thing over and over again, in a round; as the LXX. seem to
Ecclesiastes 10:15
The labour of the foolish wearieth evenj one of them, because he hiowclh not how to go to the city. Which is the more intolerable, because he torments himself and others with fruitless pains about the abstrusest matter; when he knows not the most trivial, that is as plain as the highway: for if he be engaged in any common business, he only tires himself with toil and labour, but is never the nearer: like a silly traveller, who, beiug ignorant of the road, goes about, if not through dangerous, yet through troublesome paths, and the farther he goes, perhaps, is the farther oft* from the place he intends. See Annot. [o]
Ecclesiastes 10:16
Woe to thee, O land, when thy Icing is a child, and thy princes eat in the morning J. AVhat a miserable condition then is that poor country in which abounds (as most places do) with a great many of these fools! And, besides, hath the unhappiness to fall under the government of a child: whose tutors, counsellors, guardians, and protectors, who have the management of all affairs in his minority, are so given to their pleasure, that they can find no time to mind seriously the public business; nor take any care to infuse principles of wisdom and goodness into their young prince’s mind, but let him remain a child as long as he lives. See Annot. [p] From hence Solomon takes occasion to admonish us, that the misery or welfare of a people depends very much upon the king that governs them. Who, if he be a child, must be governed by others; and if they prove bad, as commonly they are, all things go to wrecks This seems to be the sense of this verse; where by a child I understand a prince to whom the sceptre falls in his minority: though it may be taken (as Jo. Forsterus expounds) for one that is rerum imperitus, unskilful in business; (as in Jer. i, 6, 7. Isa. iii. 4.) and I have not omitted the common interpretation, which understands it of such a weak prince, as is wholly governed by his passions, and lets the worst of men govern him. Who, like children, think all is well, if they may but play, and follow their pleasure. Which they take so greedily, that they are drinking when they should be at council; dancing when they should be judging causes. So Jo. Drusius, I remember, expounds eating in tlie morning, in his annotations on Numb. xvi. 5. where he applies that place of Jeremiah, xxi.12. to illustrate this; and observes, that the morning is the time of judgment and counsel; as the evening is for mirth or compotations. According to that of Socrates, In the morning counsel, in the evening conversation. And that of the Hebrews, " Non judicant in hora ebrietatis;” They do not sit to judge in the liour of drinking; i, e. in the evening. Which is so prejudicial to government, that there was a law among the Carthaginians, that no magistrate whatsoever should drink any wine at all, rovrov tov Ivtavrbv 6i av apx^vm, l nat U ear? " which they bear any office,’&c. as we read in Plato, lib. ii. de Legibus, p. 674. edit. Serrani. And he admirably represents what the mischief of it is, when a mere youth governs, who is not able to undergo so weighty a charge, in the next book, p. 691. [q] Vcr. 17. And, on the other side, the felicity of a nation is unspeakable, when it is under the care of a gallant prince; whom he calls ben chorim. Which may either signify his descent, or the excellent qualities of his own pcr.- son: or rather both, one who inherits the virtue of his ancestors. Who, though they should chance to leave him but a child, yet entrust him with such wise and faithful persons, that they infuse into him the spirit of his heroical predecessors: which makes the people willingly submit unto him.’ For, as Plato observes, that parents every where have the power of governing their children: so next to this it is consonant, ytwatovG dyevwv apx HV > l^ a l generous persons (who do not degenerate from the virtues of their noble ancestors) should govern those that are mean and base, (lib. iii. de Legibus, p. 690.) Whence the Babylonian princes are called by this name, Isa. xxxvi. 12. where the Chaldcc hath bene herin, the sons of ingenious and free men; or the sons of heroical persons. For hence comes the name of Heros: and thence Bacchus is called by the name of Liber, i. e. a prince or nobleman, as Boehartus rightly observes in his Canaan, lib. i. cap. 18. And so the LXX. translate ben chorim in ttes place, vlbg tXtvOipw. which word they elsewhere translate imt^ot, nobles, (Nehem. v. 7. vi.17.) and apxovrec,(Isa.xxxiv. 12.) Itisvulgarly derived from the white garments, or robes of fine linen, wherein such great persons appeared: but it is “more likely to be of some foreign original; and may be best translated illustrious persons. [?•] Vcr. IS. I have referred this and the next verse unto the same matter. And this represents, how necessary it is to be very diligent and careful to make up the smallest breaches, and correct the beginning of disorders; by shewing what ruin attends upon supine sloth, remissness, and negligence. Which is expressed in two most significant words; the first (slothfulness) implying such a sluggish temper, that a man will move neither hand to any work; the other (idleness) such a remissness arid listlcssness, as there is in a man that is asleep: when his hands hang down y (as the phrase is, Heb. xii. 12.) which seems to be the import of shiphlnth in this place; coming from a word that signifies humble and dejected. * [s] Vcr. 19. The next verse represents the vast power of money: which therefore a prince should be sure to have at command; because it commands all other things. Ashe finds, when he is in want of it; and is. thereby tempted to squeeze his people unjustly; or to set all things to sale: which is another way of expounding that phrase, money answers all things. I cannot omit here to note, that it would not be absurd, if this verse should be connected with ver. 17. to signify the happiness of a nation, whose prince takes care that his people want not provision (bread and wine in the language of th6 Hebrews signifying all that is necessary for human life); but especially that the money of the nation, whereby all things are purchased, be not exported. [t]
Ecclesiastes 10:17
Blessed art thou, O land, wlien thy king is the son of nobles, and thy princes eat in due season, for strength, andnotfor drunkenness!. And, on the contrary, the happiness of that nation is inexpressible, whose king is not only of an illustrious family, descended from tho most ancient nobility, but, having had ingenious and liberal education, doth not degenerate from their heroical virtue: which teaches him to place such officers under him, in their several stations, as make pleasure’ wait upon business; which they first dispatch, and then refresh themselves, not to excess, but to fit themselves to return to their business again. See Annot. [q].
Ecclesiastes 10:18
By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. Being sensible, that as, through the negligence and gross carelessness of the master of a family, the house falls to decay; and, for want of timely reparation, the rain gets in and rots the roof, and then the supporters, and at last the very foundation of it: so, by that laziness and sloth, which is the effect of luxury and riot, kingdoms themselves go to wreck; and seasonable remedies not being applied to public disorders, the whole government by degrees grows out of frame, and is in the end dissolved. See Annot. [r]
Ecclesiastes 10:19
A feast is made for laughter, and tvine maketh merry: but money answereth all things. For these idle and dissolute persons, among other mischiefs, consume the public treasure, by their vast expenses in feasts, and all manner of merriment; which seTve indeed for their present pleasure, but waste that which should make it lasting, and is of most universal use to support the prince’s crown and dignity: and therefore, when the exchequer is exhausted, these men are tempted to fill it by the most grievous oppressions; nay, law and justice, and every thing else, are sold; virtue itself is of no price, but money alone is valued, and bears all the sway: which is another way of bringing.all to utter ruin. See Annot. [s]
Ecclesiastes 10:20
Curse not the king, no, not in thy thought; and airse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. But notwithstanding all this, as I advised thee before, not to rise up in rebellion against thy sovereign, (ver. 8, &c.) so now let me add, that it is very foolish, as well as wicked, to be provoked by this ill management, so much as to speak an opprobrious word of him, or of his government, or ministers; nay, entertain not so much as a thought of it, though it may be done never so secretly, where none but thy wife, or most intimate friend, is admitted: for it is not safe to trust any body with so dangerous a secret, which it is most likely will not always be con-’ cealed; but, as it is certainly known to God, so will be carried, by some undiscerned means or other, with such swiftness to the prince’s ears, as if the bird that sat in the window, or passed by when the words were spoken, had flown away immediately with the report of them. See Annot. [£] ANNOTATIONS. [a] Ver.l. He seems, in the first words of this chapter, to prosecute what he had said in the last clause of the foregoing; shewing how much good one fool may spoil, by the great mischiefs that ensue one foolish action: whereby a man, otherwise famed for wisdom, utterly loses his reputation. So most interpreters understand the latter part of.the verse; which Melancthon, following the Vulgar, interprets quite contrary; that a little folly, or rather folly for a little while, is better than wisdom and glory: that is, seeming folly, like that of Fabius, who was condemned for his slow proceedings, and thought a cowardly fool, is better than wisdom which makes a glorious show, but doth not conduct things so safely as that captain did. But this exposition agrees not at all with the similitude whereby Solomon illustrates what he here saith concerning folly, which is that of dead, or rather venomous flies (forthe Hebrew phrase, flies of death, may better be translated deadly, than dead flies); which, though very little animals, yet falling into a pot of precious ointment, spoil it all ^yheu they putrefy: and not only take away the delicate scent, but turn it into a filthy noisome stink. For a fly is observed to be both fcedum and fcetidnm animalculiim; especially some sort of them, which seem here to be particularly denoted by the word xebube: being not merely bred out of filth, and delighting to live in it,” but leaving behind them such a humour as is very offensive to the smell, and kills those creatures into whom they thrust their snouts. From whence the god of the Ekronites had his name of Baalzebnb; (2 Kings i. 2.) which, if it were given him by his worshippers, signified his power to destroy those venomous flies which infested the inhabitants of that country: if by the Israelites, expressed their contempt of him, as a mean, and a filthy, sordid idol. For, therefore, St. Jerome thinks the prophet Isaiah compares the Egyptians to a fly, (vii. 18.) not only because they were a weak people, but propter sordes idololatrite, by reason of the sordid filthiness of their idolatry: which was a great reproach to their famed wisdom; and made them vile, even in the opinion of pagan people. I cannot here omit the reflection which the Lord Bacon hath made upon these words, (lib. viii. de Augm. Scient. cap. 2. parab. 11.) “That the. case of men eminent for virtue, is very hard and miserable; because their errors, though never so small, are by no means pardoned. But as in a pure diamond, of great lustre, the very least speck or smallest cloud strikes the eye, and affects it with a kind of trouble; which in a grosser stone would scarce be observed: so in men of singular abilities, the least infirmities are presently espied, and become the matter of men’s discourse, and are perstringed with a heavier censure; which in men of meaner parts or rank would either pass without notice, or easily procure pardon. Therefore a little folly in avery.wise man, a small sin in a very honest man, and a’slight indecency of manners in a man of courtly and elegant behaviour, much derogates from their fame and reputation. So that it would not be the worst course for excellent persons^ if they would mingle some absurdities (so it may be done without guilt) with these actions: that they may maintain a kind of liberty to themselves, and confound the notes and characters of smaller defects.” [6] But whatsoever negligence, or profuscness and waste there be, it should not provoke any wise and good man to speak contemptuously of his sovereign, or of his ministers: if he consider merely how unsafe it is to make such reflections on him. For there are no ears so faithful, no place so secret, as that they may be trusted with such words: the ears of kings, according to the old saying, being as long as their arms. That is, they can as