That for the most part the occupation of government dissipates the solidity of the mind.

Chapter IV.

That for the most part the occupation of government dissipates the solidity of the mind.

Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many.  Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclesiasticus 11.10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers.  And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward fear:  it becomes anxious in the ordering of things that are without, and, ignorant of itself alone, knows how to think of many things, while itself it knows not.  For, when it implicates itself more than is needful in things that are without, it is as though it were so occupied during a journey as to forget where it was going; so that, being estranged from the business of self-examination, it does not even consider the losses it is suffering, or know how great they are.  For neither did p. 4b Hezekiah believe himself to be sinning (2 Kings xx. 13), when he shewed to the strangers who came to him his storehouses of spices; but he fell under the anger of the judge, to the condemnation of his future offspring, from what he supposed himself to be doing lawfully (Isa. 1:0, Isa. 39:4).  Often, when means are abundant, and many things can be done for subordinates to admire, the mind exalts itself in thought, and fully provokes to itself the anger of the judge, though not breaking out in overt acts of iniquity.  For he who judges is within; that which is judged is within.  When, then, in heart we transgress, what we are doing within ourselves is hidden from men. but yet in the eyes of the judge we sin.  For neither did the King of Babylon then first stand guilty of elation (Dan. iv. 16, seq.) when he came to utter words of elation, inasmuch as even before, when he had given no utterance to his elation, he heard the sentence of reprobation from the prophet’s mouth.  For he had already wiped off the fault of the pride he had been guilty of, when he proclaimed to all the nations under him the omnipotent God whom he found himself to have offended.

But after this, elevated by the success of his dominion, and rejoicing in having done great things, he first preferred himself to all in thought, and afterwards, still vain-glorious, said, Is not this great Babylon, that I have built for the house of the kingdom, and in the might of my power, and for the honour of my majesty? (Dan. iv. 30.)  Which utterance of his, as we see, fell openly under the vengeance of the wrath which his hidden elation kindled.  For the strict judge first sees invisibly what he afterwards reproves by publicly smiting it.  Hence him He turned even into an irrational animal, separated him from human society, changed his mind and joined him to the beasts of the field, that in obviously strict and just judgment he who had esteemed himself great beyond men should lose even his being as a man.  Now in adducing these things we are not finding fault with dominion, but guarding the infirmity of the heart from coveting it, lest any that are imperfect should venture to snatch at supreme rule, or those who stumble on plain ground set foot on a precipice.