mh_parser/vol_split/21 - Ecclesiastes/Chapter 10.xml

<div2 id="Ec.xi" n="xi" next="Ec.xii" prev="Ec.x" progress="94.18%" title="Chapter X">
<h2 id="Ec.xi-p0.1">E C C L E S I A S T E S</h2>
<h3 id="Ec.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Ec.xi-p1">This chapter seems to be like Solomon's proverbs,
a collection of wise sayings and observations, rather than a part
of his sermon; but the preacher studied to be sententious, and "set
in order many proverbs," to be brought in in his preaching. Yet the
general scope of all the observations in this chapter is to
recommend wisdom to us, and its precepts and rules, as of great use
for the right ordering of our conversation and to caution us
against folly. I. He recommends wisdom to private persons, who are
in an inferior station. 1. It is our wisdom to preserve our
reputation, in managing our affairs dexterously, <scripRef id="Ec.xi-p1.1" osisRef="Bible:Eccl.10.1-Eccl.10.3" parsed="|Eccl|10|1|10|3" passage="Ec 10:1-3">ver. 1-3</scripRef>. 2. To be submissive to our
superiors if at any time we have offended them, <scripRef id="Ec.xi-p1.2" osisRef="Bible:Eccl.10.4" parsed="|Eccl|10|4|0|0" passage="Ec 10:4">ver. 4</scripRef>. 3. To live quiet and peaceable lives,
and not to meddle with those that are factious and seditious, and
are endeavouring to disturb the government and the public repose,
the folly and danger of which disloyal and turbulent practices he
shows, <scripRef id="Ec.xi-p1.3" osisRef="Bible:Eccl.10.8-Eccl.10.11" parsed="|Eccl|10|8|10|11" passage="Ec 10:8-11">ver. 8-11</scripRef>. 4. To
govern our tongues well, <scripRef id="Ec.xi-p1.4" osisRef="Bible:Eccl.10.12-Eccl.10.15" parsed="|Eccl|10|12|10|15" passage="Ec 10:12-15">ver.
12-15</scripRef>. 5. To be diligent in our business and provide
well for our families, <scripRef id="Ec.xi-p1.5" osisRef="Bible:Eccl.10.18-Eccl.10.19" parsed="|Eccl|10|18|10|19" passage="Ec 10:18-19">ver. 18,
19</scripRef>. 6. Not to speak ill of our rulers, no, not in
secret, <scripRef id="Ec.xi-p1.6" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">ver. 20</scripRef>. II. He
recommends wisdom to rulers; let them not think that, because their
subjects must be quiet under them, therefore they may do what they
please; no, but, 1. Let them be careful whom they prefer to places
of trust and power, <scripRef id="Ec.xi-p1.7" osisRef="Bible:Eccl.10.5-Eccl.10.7" parsed="|Eccl|10|5|10|7" passage="Ec 10:5-7">ver.
5-7</scripRef>. 2. Let them manage themselves discreetly, be
generous and not childish, temperate and not luxurious, <scripRef id="Ec.xi-p1.8" osisRef="Bible:Eccl.10.16-Eccl.10.17" parsed="|Eccl|10|16|10|17" passage="Ec 10:16,17">ver. 16, 17</scripRef>. Happy the nation when
princes and people make conscience of their duty according to these
rules.</p>
<scripCom id="Ec.xi-p1.9" osisRef="Bible:Eccl.10" parsed="|Eccl|10|0|0|0" passage="Ec 10" type="Commentary"/>
<scripCom id="Ec.xi-p1.10" osisRef="Bible:Eccl.10.1-Eccl.10.3" parsed="|Eccl|10|1|10|3" passage="Ec 10:1-3" type="Commentary"/><div class="Commentary" id="Bible:Eccl.10.1-Eccl.10.3">
<h4 id="Ec.xi-p1.11">The Advantages of Wisdom.</h4>
<p class="passage" id="Ec.xi-p2">1 Dead flies cause the ointment of the
apothecary to send forth a stinking savour: <i>so doth</i> a little
folly him that is in reputation for wisdom <i>and</i> honour.
  2 A wise man's heart <i>is</i> at his right hand; but a
fool's heart at his left.   3 Yea also, when he that is a fool
walketh by the way, his wisdom faileth <i>him,</i> and he saith to
every one <i>that</i> he <i>is</i> a fool.</p>
<p class="indent" id="Ec.xi-p3">In these verses Solomon shows,</p>
<p class="indent" id="Ec.xi-p4">I. What great need wise men have to take
heed of being guilty of any instance of folly; for <i>a little
folly</i> is a great blemish to him that <i>is in reputation for
wisdom and honour,</i> and is as hurtful to his good name as
<i>dead flies</i> are to a sweet perfume, not only spoiling the
sweetness of it, but making it <i>to send forth a stinking
savour.</i> Note, 1. True wisdom is true honour, and will gain a
man a reputation, which is like a box of precious ointment,
pleasing and very valuable. 2. The reputation that is got with
difficulty, and by a great deal of wisdom, may be easily lost, and
by a <i>little folly,</i> because envy fastens upon eminency, and
makes the worst of the mistakes and miscarriages of those who are
cried up for wisdom, and improves them to their disadvantage; so
that the folly which in another would not be taken notice of in
them is severely censured. Those who make a great profession of
religion have need to walk very circumspectly, to <i>abstain from
all appearances of evil,</i> and approaches towards it, because
many eyes are upon them, that watch for their halting; their
character is soon sullied, and they have a great deal of reputation
to lose.</p>
<p class="indent" id="Ec.xi-p5">II. What a deal of advantage a wise man has
above a fool in the management of business (<scripRef id="Ec.xi-p5.1" osisRef="Bible:Eccl.10.2" parsed="|Eccl|10|2|0|0" passage="Ec 10:2"><i>v.</i> 2</scripRef>): <i>A wise man's heart is at his
right hand,</i> so that he goes about his business with dexterity,
turns his hand readily to it, and goes through it with despatch;
his counsel and courage are ready to him, whenever he has occasion
for them. But a <i>fool's heart is at his left hand;</i> it is
always to seek when he has any thing to do that is of importance,
and therefore he goes awkwardly about it, like a man that is
left-handed; he is soon at a loss and at his wits' end.</p>
<p class="indent" id="Ec.xi-p6">III. How apt fools are at every turn to
proclaim their own folly, and expose themselves; he that is either
witless or graceless, either silly or wicked, if he be ever so
little from under the check, and left to himself, if he but <i>walk
by the way,</i> soon shows what he is; his <i>wisdom fails him,</i>
and, by some impropriety or other, <i>he says to every one he meets
that he is a fool</i> (<scripRef id="Ec.xi-p6.1" osisRef="Bible:Eccl.10.3" parsed="|Eccl|10|3|0|0" passage="Ec 10:3"><i>v.</i>
3</scripRef>), that is, he discovers his folly as plainly as if he
had told them so. He cannot conceal it, and he is not ashamed of
it. Sin is the reproach of sinners wherever they go.</p>
</div><scripCom id="Ec.xi-p6.2" osisRef="Bible:Eccl.10.4-Eccl.10.11" parsed="|Eccl|10|4|10|11" passage="Ec 10:4-11" type="Commentary"/><div class="Commentary" id="Bible:Eccl.10.4-Eccl.10.11">
<h4 id="Ec.xi-p6.3">Mutual Duties of Princes and
Subjects.</h4>
<p class="passage" id="Ec.xi-p7">4 If the spirit of the ruler rise up against
thee, leave not thy place; for yielding pacifieth great offences.
  5 There is an evil <i>which</i> I have seen under the sun,
as an error <i>which</i> proceedeth from the ruler:   6 Folly
is set in great dignity, and the rich sit in low place.   7 I
have seen servants upon horses, and princes walking as servants
upon the earth.   8 He that diggeth a pit shall fall into it;
and whoso breaketh a hedge, a serpent shall bite him.   9
Whoso removeth stones shall be hurt therewith; <i>and</i> he that
cleaveth wood shall be endangered thereby.   10 If the iron be
blunt, and he do not whet the edge, then must he put to more
strength: but wisdom <i>is</i> profitable to direct.   11
Surely the serpent will bite without enchantment; and a babbler is
no better.</p>
<p class="indent" id="Ec.xi-p8">The scope of these verses is to keep
subjects loyal and dutiful to the government. In Solomon's reign
the people were very rich, and lived in prosperity, which perhaps
made them proud and petulant, and when the taxes were high, though
they had enough to pay them with, it is probable that many
conducted themselves insolently towards the government and
threatened to rebel. To such Solomon here gives some necessary
cautions.</p>
<p class="indent" id="Ec.xi-p9">I. Let not subjects carry on a quarrel with
their prince upon any private personal disgust (<scripRef id="Ec.xi-p9.1" osisRef="Bible:Eccl.10.4" parsed="|Eccl|10|4|0|0" passage="Ec 10:4"><i>v.</i> 4</scripRef>): "<i>If the spirit of the ruler
rise up against thee,</i> if upon some misinformation given him, or
some mismanagement of thine, he is displeased at thee, and threaten
thee, yet <i>leave not thy place,</i> forget not the duty of a
subject, revolt not from thy allegiance, do not, in a passion, quit
thy post in his service and throw up thy commission, as despairing
ever to regain his favour. No, wait awhile, and thou wilt find he
is not implacable, but that <i>yielding pacifies great
offences.</i>" Solomon speaks for himself, and for every wise and
good man that is a master, or a magistrate, that he could easily
forgive those, upon their submission, whom yet, upon their
provocation, he had been very angry with. It is safer and better to
yield to an angry prince than to contend with him.</p>
<p class="indent" id="Ec.xi-p10">II. Let not subjects commence a quarrel
with their prince, though the public administration be not in every
thing as they would have it. He grants <i>there is an evil often
seen under the sun,</i> and it is a king's-evil, an evil which the
king only can cure, for <i>it is an error which proceeds from the
ruler</i> (<scripRef id="Ec.xi-p10.1" osisRef="Bible:Eccl.10.5" parsed="|Eccl|10|5|0|0" passage="Ec 10:5"><i>v.</i> 5</scripRef>); it
is a mistake which rulers, consulting their personal affections
more than the public interests, are too often guilty of, that men
are not preferred according to their merit, but <i>folly is set in
great dignity,</i> men of shattered brains, and broken fortunes,
are put in places of power and trust, while the rich men of good
sense and good estates, whose interest would oblige them to be true
to the public, and whose abundance would be likely to set them
above temptations to bribery and extortion, yet sit in low places,
and can get no preferment (<scripRef id="Ec.xi-p10.2" osisRef="Bible:Eccl.10.6" parsed="|Eccl|10|6|0|0" passage="Ec 10:6"><i>v.</i>
6</scripRef>), either the ruler knows not how to value them or the
terms of preferment are such as they cannot in conscience comply
with. It is ill with a people when vicious men are advanced and men
of worth are kept under hatches. This is illustrated <scripRef id="Ec.xi-p10.3" osisRef="Bible:Eccl.10.7" parsed="|Eccl|10|7|0|0" passage="Ec 10:7"><i>v.</i> 7</scripRef>. "<i>I have seen servants
upon horses,</i> men not so much of mean extraction and education
(if that were all, it were the more excusable, nay, there is many a
wise servant who with good reason <i>has rule over a son that
causes shame</i>), but of sordid, servile, mercenary dispositions.
I have seen these riding in pomp and state as princes, while
princes, men of noble birth and qualities, fit to rule a kingdom,
have been forced to <i>walk as servants upon the earth,</i> poor
and despised." Thus God, in his providence, punishes a wicked
people; but, as far as it is the ruler's act and deed, it is
certainly his <i>error,</i> and a <i>great evil,</i> a grievance to
the subject and very provoking; but it is <i>an error under the
sun,</i> which will certainly be rectified above the sun, and when
it shall shine no more, for in heaven it is only wisdom and
holiness that are set in great dignity. But, if the prince be
guilty of his error, yet let not the subjects <i>leave their
place,</i> nor rise up against the government, nor form any project
for the alteration of it; nor let the prince carry on the humour
too far, nor set such servants, such beggars, on horseback, as will
ride furiously over the ancient land-marks of the constitution, and
threaten the subversion of it.</p>
<p class="indent" id="Ec.xi-p11">1. Let neither prince nor people violently
attempt any changes, nor make a forcible entry upon a national
settlement, for they will both find it of dangerous consequence,
which he shows here by four similitudes, the scope of which is to
give us a caution not to meddle to our own hurt. Let not princes
invade the rights and liberties of their subjects; let not subjects
mutiny and rebel against their princes; for, (1.) <i>He that digs a
pit</i> for another, it is ten to one but he <i>falls into it</i>
himself, and his violent dealing returns upon his own head. If
princes become tyrants, or subjects become rebels, all histories
will tell both what is likely to be their fate and that it is at
their utmost peril, and it were better for both to be content
within their own bounds. (2.) <i>Whoso breaks a hedge,</i> an old
hedge, that has long been a land-mark, let him expect that a
<i>serpent,</i> or <i>adder,</i> such as harbour in rotten hedges,
will <i>bite him;</i> some viper or other will fasten upon his
hand, <scripRef id="Ec.xi-p11.1" osisRef="Bible:Acts.28.3" parsed="|Acts|28|3|0|0" passage="Ac 28:3">Acts xxviii. 3</scripRef>. God,
by his ordinance, as by a hedge, has inclosed the prerogatives and
powers of princes; their persons are under his special protection;
those therefore that form any treasonable designs against their
peace, their crown, and dignity, are but twisting halters for
themselves. (3.) <i>Whoso removes stones,</i> to pull down a wall
or building, does but pluck them upon himself; he shall be <i>hurt
therewith,</i> and will wish that he had let them alone. Those that
go about to alter a well-modelled well-settled government, under
colour of redressing some grievances and correcting some faults in
it, will quickly perceive not only that it is easier to find fault
than to mend, to demolish that which is good than to build up that
which is better, but that they thrust their own fingers into the
fire and overwhelm themselves in the ruin they occasion. (4.) <i>He
that cleaves the wood,</i> especially if, as it follows, he has
sorry tools (<scripRef id="Ec.xi-p11.2" osisRef="Bible:Eccl.10.10" parsed="|Eccl|10|10|0|0" passage="Ec 10:10"><i>v.</i> 10</scripRef>),
<i>shall be endangered thereby;</i> the chips, or his own axe-head,
will fly in his face. If we meet with knotty pieces of timber, and
we think to master them by force and violence, and hew them to
pieces, they may not only prove too hard for us, but the attempt
may turn to our own damage.</p>
<p class="indent" id="Ec.xi-p12">2. Rather let both prince and people act
towards each other with prudence, mildness, and good temper:
<i>Wisdom is profitable to direct</i> the ruler how to manage a
people that are inclined to be turbulent, so as neither, on the one
hand, by a supine negligence to embolden and encourage them, nor,
on the other hand, by rigour and severity to exasperate and provoke
them to any seditious practices. It is likewise profitable to
direct the subjects how to act towards a prince that is inclined to
bear hard upon them, so as not to alienate his affections from
them, but to win upon him by humble remonstrances (not insolent
demands, such as the people made upon Rehoboam), by patient
submissions and peaceable expedients. The same rule is to be
observed in all relations, for the preserving of the comfort of
them. Let wisdom direct to gentle methods and forbear violent ones.
(1.) Wisdom will teach us to whet the tool we are to make use of,
rather than, by leaving it blunt, oblige ourselves to exert so much
the <i>more strength,</i> <scripRef id="Ec.xi-p12.1" osisRef="Bible:Eccl.10.10" parsed="|Eccl|10|10|0|0" passage="Ec 10:10"><i>v.</i>
10</scripRef>. We might save ourselves a great deal of labour, and
prevent a great deal of danger, if we did whet before we cut, that
is, consider and premeditate what is fit to be said and done in
every difficult case, that we may accommodate ourselves to it and
may do our work smoothly and easily both to others and to
ourselves. Wisdom will direct how to sharpen and put an edge upon
both ourselves and those we employ, not to <i>work deceitfully</i>
(<scripRef id="Ec.xi-p12.2" osisRef="Bible:Ps.52.2" parsed="|Ps|52|2|0|0" passage="Ps 52:2">Ps. lii. 2</scripRef>), but to work
cleanly and cleverly. The mower loses no time when he is whetting
his scythe. (2.) Wisdom will teach us to enchant the serpent we are
to contend with, rather than think to out-hiss it (<scripRef id="Ec.xi-p12.3" osisRef="Bible:Eccl.10.11" parsed="|Eccl|10|11|0|0" passage="Ec 10:11"><i>v.</i> 11</scripRef>): <i>The serpent will
bite</i> if he be not by singing and music charmed and enchanted,
against which therefore he <i>stops his ears</i> (<scripRef id="Ec.xi-p12.4" osisRef="Bible:Ps.58.4-Ps.58.5" parsed="|Ps|58|4|58|5" passage="Ps 58:4,5">Ps. lviii. 4, 5</scripRef>); <i>and a babbler
is no better</i> to all those who enter the lists with him, who
therefore must not think by dint of words to out-talk him, but be
prudent management to enchant him. <i>He that is lord of the
tongue</i> (so the phrase is), a ruler that has liberty of speech
and may say what he will, it is as dangerous dealing with him as
with a serpent uncharmed; but, if you use the enchantment of a mild
and humble submission, you may be safe and out of danger; herein
<i>wisdom,</i> the meekness of wisdom, <i>is profitable to direct.
By long forbearing is a prince persuaded,</i> <scripRef id="Ec.xi-p12.5" osisRef="Bible:Prov.25.15" parsed="|Prov|25|15|0|0" passage="Pr 25:15">Prov. xxv. 15</scripRef>. Jacob enchanted Esau with a
present and Abigail David. To those that may say any thing it is
wisdom to say nothing that is provoking.</p>
</div><scripCom id="Ec.xi-p12.6" osisRef="Bible:Eccl.10.12-Eccl.10.15" parsed="|Eccl|10|12|10|15" passage="Ec 10:12-15" type="Commentary"/><div class="Commentary" id="Bible:Eccl.10.12-Eccl.10.15">
<h4 id="Ec.xi-p12.7">The Contemptibleness of
Folly.</h4>
<p class="passage" id="Ec.xi-p13">12 The words of a wise man's mouth <i>are</i>
gracious; but the lips of a fool will swallow up himself.   13
The beginning of the words of his mouth <i>is</i> foolishness: and
the end of his talk <i>is</i> mischievous madness.   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.</p>
<p class="indent" id="Ec.xi-p14">Solomon, having shown the benefit of
wisdom, and of what great advantage it is to us in the management
of our affairs, here shows the mischief of folly and how it exposes
men, which perhaps comes in as a reflection upon those rulers who
<i>set folly in great dignity.</i></p>
<p class="indent" id="Ec.xi-p15">I. Fools talk a great deal to no purpose,
and they show their folly as much by the multitude, impertinence,
and mischievousness of their words, as by any thing; whereas <i>the
words of a wise man's mouth are gracious,</i> are grace, manifest
grace in his heart and minister grace to the hearers, are good, and
such as become him, and do good to all about him, <i>the lips of a
fool</i> not only expose him to reproach and make him ridiculous,
but <i>will swallow up himself</i> and bring him to ruin, by
provoking the government to take cognizance of his seditious talk
and call him to an account for it. Adonijah foolishly <i>spoke
against his own life,</i> <scripRef id="Ec.xi-p15.1" osisRef="Bible:1Kgs.2.23" parsed="|1Kgs|2|23|0|0" passage="1Ki 2:23">1 Kings ii.
23</scripRef>. Many a man has been sunk by having <i>his own tongue
fall upon him,</i> <scripRef id="Ec.xi-p15.2" osisRef="Bible:Ps.64.8" parsed="|Ps|64|8|0|0" passage="Ps 64:8">Ps. lxiv.
8</scripRef>. See what a fool's talk is. 1. It takes rise from his
own weakness and wickedness: <i>The beginning of the words of his
mouth is foolishness,</i> the foolishness bound up in his heart,
that is the corrupt spring out of which all these polluted streams
flow, the evil treasure out of which evil things are brought. As
soon as he begins to speak you may perceive his folly; at the very
first he talks idly, and passionately, and like himself. 2. It
rises up to fury, and tends to the hurt and injury of others:
<i>The end of his talk,</i> the end it comes to, <i>is madness.</i>
He will presently talk himself into an indecent heat, and break out
into the wild extravagancies of a distracted man. The end he aims
at is mischief; as, at first, he appeared to have little government
of himself, so, at last, it appears he has a great deal of malice
to his neighbours; that root of bitterness bears gall and wormwood.
Note, It is not strange if those that begin foolishly end madly;
for an ungoverned tongue, the more liberty is allowed, grows the
more violent. 3. It is all the same over and over (<scripRef id="Ec.xi-p15.3" osisRef="Bible:Eccl.10.14" parsed="|Eccl|10|14|0|0" passage="Ec 10:14"><i>v.</i> 14</scripRef>): <i>A fool also is full
of words,</i> a passionate fool especially, that runs on endlessly
and never knows when to leave off. He will have the last word,
though it be but the same with that which was the first. What is
wanting in the weight and strength of his words he endeavours in
vain to make up in the number of them; and they must be repeated,
because otherwise there is nothing in them to make them regarded.
Note, Many who are empty of sense are <i>full of words;</i> and the
least solid are the most noisy. The following words may be taken
either, (1.) As checking him for his vainglorious boasting in the
multitude of his words, what he will do and what he will have, not
considering that which every body knows that <i>a man cannot tell
what shall be</i> in his own time, while he lives (<scripRef id="Ec.xi-p15.4" osisRef="Bible:Prov.27.1" parsed="|Prov|27|1|0|0" passage="Pr 27:1">Prov. xxvii. 1</scripRef>), much less can one
tell <i>what shall be after him,</i> when he is dead and gone.
Would we duly consider our own ignorance of, and uncertainty about,
future events, it would cut off a great many of the idle words we
foolishly multiply. Or, (2.) As mocking him for his tautologies. He
is <i>full of words,</i> for if he do but speak the most trite and
common thing, <i>a man cannot tell what shall be,</i> because he
loves to hear himself talk, he will say it again, <i>what shall be
after him who can tell him?</i> like Battus in Ovid:</p>
<verse id="Ec.xi-p15.5">
<l class="t1" id="Ec.xi-p15.6">——————Sub illis</l>
<l class="t1" id="Ec.xi-p15.7">Montibus (inquit) erant, et erant sub montibus illis—</l>
</verse>
<verse id="Ec.xi-p15.8">
<l class="t1" id="Ec.xi-p15.9"/>
<l class="t1" id="Ec.xi-p15.10">Under those mountains were they,</l>
<l class="t1" id="Ec.xi-p15.11">They were under those mountains, I say—</l>
</verse>
<p id="Ec.xi-p16">whence vain repetitions are called <i>Battologies,</i> <scripRef id="Ec.xi-p16.1" osisRef="Bible:Matt.6.7" parsed="|Matt|6|7|0|0" passage="Mt 6:7">Matt. vi. 7</scripRef>.</p>
<p class="indent" id="Ec.xi-p17">II. Fools toil a great deal to no purpose
(<scripRef id="Ec.xi-p17.1" osisRef="Bible:Eccl.10.15" parsed="|Eccl|10|15|0|0" passage="Ec 10:15"><i>v.</i> 15</scripRef>); <i>The
labour of the foolish,</i> to accomplish their designs, <i>wearies
every one of them.</i> 1. They weary themselves in that labour
which is very foolish and absurd. All their labour is for the world
and the body, and the meat that perishes, and in this labour they
spend their strength, and exhaust their spirits, and <i>weary
themselves for very vanity,</i> <scripRef id="Ec.xi-p17.2" osisRef="Bible:Hab.2.13 Bible:Isa.55.2" parsed="|Hab|2|13|0|0;|Isa|55|2|0|0" passage="Hab 2:13,Isa 55:2">Hab. ii. 13; Isa. lv. 2</scripRef>. They choose
that service which is perfect drudgery rather than that which is
perfect liberty. 2. That labour which is necessary, and would be
profitable, and might be gone through with ease, wearies them,
because they go about it awkwardly and foolishly, and so make their
business a toil to them, which, if they applied themselves to it
prudently, would be a pleasure to them. Many complain of the
labours of religion as grievous, which they would have no reason to
complain of if the exercises of Christian piety were always under
the direction of Christian prudence. The foolish tire themselves in
endless pursuits, and never bring any thing to pass, <i>because
they know not how to go to the city,</i> that is, because they have
not capacity to apprehend the plainest thing, such as the entrance
into a great city is, where one would think it were impossible for
a man to miss his road. Men's imprudent management of their
business robs them both of the comfort and of the benefit of it.
But it is the excellency of the way to the heavenly city that it is
a high-way, in which the <i>wayfaring men, though fools, shall not
err</i> (<scripRef id="Ec.xi-p17.3" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>); yet
sinful folly makes men miss that way.</p>
</div><scripCom id="Ec.xi-p17.4" osisRef="Bible:Eccl.10.16-Eccl.10.20" parsed="|Eccl|10|16|10|20" passage="Ec 10:16-20" type="Commentary"/><div class="Commentary" id="Bible:Eccl.10.16-Eccl.10.20">
<h4 id="Ec.xi-p17.5">Mutual Duties of Princes and
Subjects.</h4>
<p class="passage" id="Ec.xi-p18">16 Woe to thee, O land, when thy king <i>is</i>
a child, and thy princes eat in the morning!   17 Blessed
<i>art</i> thou, O land, when thy king <i>is</i> the son of nobles,
and thy princes eat in due season, for strength, and not for
drunkenness!   18 By much slothfulness the building decayeth;
and through idleness of the hands the house droppeth through.
  19 A feast is made for laughter, and wine maketh merry: but
money answereth all <i>things.</i>   20 Curse not the king, no
not in thy thought; and curse 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.</p>
<p class="indent" id="Ec.xi-p19">Solomon here observes,</p>
<p class="indent" id="Ec.xi-p20">I. How much the happiness of a land depends
upon the character of its rulers; it is well or ill with the people
according as the princes are good or bad. 1. The people cannot be
happy when their princes are childish and voluptuous (<scripRef id="Ec.xi-p20.1" osisRef="Bible:Eccl.10.16" parsed="|Eccl|10|16|0|0" passage="Ec 10:16"><i>v.</i> 16</scripRef>): <i>Woe unto thee, O
land!</i> even the land of Canaan itself, though otherwise the
glory of all lands, when <i>thy king is a child,</i> not so much in
age (Solomon himself was young when his kingdom was happy in him)
as in understanding; when the prince is weak and foolish as a
child, fickle and fond of changes, fretful and humoursome, easily
imposed upon, and hardly brought to business, it is ill with the
people. The body staggers if the head be giddy. Perhaps Solomon
wrote this with a foresight of his son Rehoboam's ill conduct
(<scripRef id="Ec.xi-p20.2" osisRef="Bible:2Chr.13.7" parsed="|2Chr|13|7|0|0" passage="2Ch 13:7">2 Chron. xiii. 7</scripRef>); he was
a child all the days of his life and his family and kingdom fared
the worse for it. Nor is it much better with a people when their
princes <i>eat in the morning,</i> that is, make a god of their
belly and make themselves slaves to their appetites. If the king
himself be a child, yet if the princes and privy-counsellors are
wise and faithful, and apply themselves to business, the land may
do the better; but if they addict themselves to their pleasures,
and prefer the gratifications of the flesh before the despatch of
the public business, which they disfit themselves for by eating and
drinking <i>in a morning,</i> when judges are epicures, and do not
eat to live, but live to eat, what good can a nation expect! 2. The
people cannot but be happy when their rulers are generous and
active, sober and temperate, and men of business, <scripRef id="Ec.xi-p20.3" osisRef="Bible:Eccl.10.17" parsed="|Eccl|10|17|0|0" passage="Ec 10:17"><i>v.</i> 17</scripRef>. The land is then
blessed, (1.) When the sovereign is governed by principles of
honour, <i>when the king is the son of nobles,</i> actuated and
animated by a noble spirit, which scorns to do any thing base and
unbecoming so high a character, which is solicitous for the public
welfare, and prefers that before any private interests. Wisdom,
virtue, and the fear of God, beneficence, and a readiness to do
good to all mankind, these ennoble the royal blood. 2. When the
subordinate magistrates are more in care to discharge their trusts
than to gratify their appetites; when they <i>eat in due season</i>
(<scripRef id="Ec.xi-p20.4" osisRef="Bible:Ps.145.15" parsed="|Ps|145|15|0|0" passage="Ps 145:15">Ps. cxlv. 15</scripRef>); let us not
take ours unseasonable, lest we lose the comfort of seeing God give
it to us. Magistrates should <i>eat for strength,</i> that their
bodies may be fitted to serve their souls in the service of God and
their country, <i>and not for drunkenness,</i> to make themselves
unfit to do any thing either for God or man, and particularly to
<i>sit in judgment,</i> for they will <i>err through wine</i>
(<scripRef id="Ec.xi-p20.5" osisRef="Bible:Isa.28.7" parsed="|Isa|28|7|0|0" passage="Isa 28:7">Isa. xxviii. 7</scripRef>), will
<i>drink and forget the law,</i> <scripRef id="Ec.xi-p20.6" osisRef="Bible:Prov.31.5" parsed="|Prov|31|5|0|0" passage="Pr 31:5">Prov.
xxxi. 5</scripRef>. It is well with a people when their princes are
examples of temperance, when those that have most to spend upon
themselves know how to deny themselves.</p>
<p class="indent" id="Ec.xi-p21">II. Of what ill consequence slothfulness is
both to private and public affairs (<scripRef id="Ec.xi-p21.1" osisRef="Bible:Eccl.10.18" parsed="|Eccl|10|18|0|0" passage="Ec 10:18"><i>v.</i> 18</scripRef>): <i>By much slothfulness and
idleness of the hands,</i> the neglect of business, and the love of
ease and pleasure, <i>the building decays, drops through</i> first,
and by degrees drops down. If it be not kept well covered, and care
be not taken to repair the breaches, as any happen, it will rain
in, and the timber will rot, and the house will become unfit to
dwell in. It is so with the family and the affairs of it; if men
cannot find in their hearts to take pains in their callings, to
tend their shops and look after their own business, they will soon
run in debt and go behind-hand, and, instead of making what they
have more for their children, will make it less. It is so with the
public; if the king be <i>a child</i> and will take no care, if the
<i>princes eat in the morning</i> and will take no pains, the
affairs of the nation suffer loss, and its interests are
prejudiced, its honour is sullied, its power is weakened, its
borders are encroached upon, the course of justice is obstructed,
the treasure is exhausted, and all its foundations are out of
course, and all this through the slothfulness of self-seeking of
those that should be the <i>repairers of its breaches and the
restorers of paths to dwell in,</i> <scripRef id="Ec.xi-p21.2" osisRef="Bible:Isa.58.12" parsed="|Isa|58|12|0|0" passage="Isa 58:12">Isa. lviii. 12</scripRef>.</p>
<p class="indent" id="Ec.xi-p22">III. How industrious generally all are,
both princes and people, to get money, because that serves for all
purposes, <scripRef id="Ec.xi-p22.1" osisRef="Bible:Eccl.10.19" parsed="|Eccl|10|19|0|0" passage="Ec 10:19"><i>v.</i> 19</scripRef>. He
seems to prefer money before mirth: <i>A feast is made for
laughter,</i> not merely for eating, but chiefly for pleasant
conversation and the society of friends, not the laughter of the
fool, which is madness, but that of wise men, by which they fit
themselves for business and severe studies. Spiritual feasts are
made for spiritual laughter, holy joy in God. <i>Wine makes merry,
makes glad the</i> life, <i>but money</i> is the measure of all
things and <i>answers all things. Pecuniæ obediunt omnia—Money
commands all things.</i> Though <i>wine make merry,</i> it will not
be a house for us, nor a bed, nor clothing, nor provisions and
portions for children; <i>but money,</i> if men have enough of it,
will be all these. The feast cannot be made without money, and,
though men have wine, they are not so much disposed to be merry
unless they have money for the necessary supports of life. Money of
itself answers nothing; it will neither feed nor clothe; but, as it
is the instrument of commerce, it answers all the occasions of this
present life. What is to be had may be had for money. But it
answers nothing to the soul; it will not procure the pardon of sin,
the favour of God, the peace of conscience; the soul, as it is not
redeemed, so it is not maintained, with <i>corruptible things as
silver and gold.</i> Some refer this to rulers; it is ill with the
people when they give up themselves to luxury and riot, feasting
and making merry, not only because their business is neglected, but
because money must be had to <i>answer all</i> these <i>things,</i>
and, in order to that, the people squeezed by heavy taxes.</p>
<p class="indent" id="Ec.xi-p23">IV. How cautious subjects have need to be
that they harbour not any disloyal purposes in their minds, nor
keep up any factious cabals or consultations against the
government, because it is ten to one that they are discovered and
brought to light, <scripRef id="Ec.xi-p23.1" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20"><i>v.</i>
20</scripRef>. "Though rulers should be guilty of some errors, yet
be not, upon all occasions, arraigning their administration and
running them down, but make the best of them." Here, 1. The command
teaches us our duty "<i>Curse not the king, no, not in thy
thought,</i> do not wish ill to the government in thy mind." All
sin begins there, and therefore the first risings of it must be
curbed and suppressed, and particularly that of treason and
sedition. "<i>Curse not the rich,</i> the princes and governors,
<i>in thy bed-chamber,</i> in a conclave or club of persons
disaffected to the government; associate not with such; <i>come not
into their secret;</i> join not with them in speaking ill of the
government or plotting against it." 2. The reason consults our
safety. "Though the design be carried on ever so closely, <i>a bird
of the air shall carry the voice</i> to the king, who has more
spies about than thou art aware of, <i>and that which has wings
shall tell the matter,</i> to thy confusion and ruin." God sees
what men do, and hears what they say, in secret; and, when he
pleases, he can bring it to light by strange and unsuspected ways.
Wouldst <i>thou then not be</i> hurt by <i>the powers</i> that be,
nor <i>be afraid of</i> them? <i>Do that which is good and thou
shalt have praise of the same; but, if thou do that which is evil,
be afraid,</i> <scripRef id="Ec.xi-p23.2" osisRef="Bible:Rom.13.3-Rom.13.4" parsed="|Rom|13|3|13|4" passage="Ro 13:3,4">Rom. xiii. 3,
4</scripRef>.</p>
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