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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Proverbs XX].</TITLE>
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"This site is for those friends and family members who may or may not know Our Lord Jesus Christ, and if not, they may come to know Our Lord through His Prophets."> <meta name="author" content="Brian Duncalfe">
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"Prophecy, Rapture,hope,bible map,bible maps, God, tribulation,Second Coming,Christ,large print bible,commentary,complete">
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<body background="../sueback.jpg" bgproperties="fixed" >
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
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<TABLE WIDTH="100%">
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<TD ALIGN="LEFT" VALIGN="TOP">
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC20019.HTM">Previous</A>]
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[<A HREF="MHC20021.HTM">Next</A>]<BR>
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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</TD></TR></TABLE>
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P R O V E R B S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XX.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Miscellaneous Maxims.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<A NAME="Pr20_1"> </A>
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<P>
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<FONT SIZE=+1>1 Wine <I>is</I> a mocker, strong drink <I>is</I> raging: and whosoever
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is deceived thereby is not wise.
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</FONT></P>
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<P>
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Here is,
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1. The mischief of drunkenness: <I>Wine is a mocker; strong drink is
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raging.</I> It is so to the sinner himself; it mocks him, makes a fool
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of him, promises him that satisfaction which it can never give him. It
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smiles upon him at first, but <I>at the last it bites.</I> In
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reflection upon it, it rages in his conscience. It is raging in the
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body, puts the humours into a ferment. <I>When the wine is in the wit
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is out,</I> and then the man, according as his natural temper is,
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either mocks like a fool or rages like a madman. Drunkenness, which
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pretends to be a sociable thing, renders men unfit for society, for it
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makes them abusive with their tongues and outrageous in their passions,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:29"><I>ch.</I> xxiii. 29</A>.
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2. The folly of drunkards is easily inferred thence. He that <I>is
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deceived thereby,</I> that suffers himself to be drawn into this sin
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when he is so plainly warned of the consequences of it, <I>is not
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wise;</I> he shows that he has no right sense or consideration of
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things; and not only so, but he renders himself incapable of getting
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wisdom; for it is a sin that infatuates and besots men, and takes away
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their heart. A drunkard is a fool, and a fool he is likely to be.</P>
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<A NAME="Pr20_2"> </A>
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<P>
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<FONT SIZE=+1>2 The fear of a king <I>is</I> as the roaring of a lion: <I>whoso</I>
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provoketh him to anger sinneth <I>against</I> his own soul.
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</FONT></P>
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<P>
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See here,
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1. How formidable kings are, and what a terror they strike upon those
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they are angry with. Their <I>fear,</I> with which (especially when
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they are absolute and their will is a law) they keep their subjects in
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awe, <I>is as the roaring of a lion,</I> which is very dreadful to the
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creatures he preys upon, and makes them tremble so that they cannot
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escape from him. Those princes that rule by wisdom and love rule like
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God himself, and bear his image; but those that rule merely by terror,
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and with a high hand, do but rule like a lion in the forest, with a
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brutal power. <I>Oderint, dum metuant</I>--<I>Let them hate, provided
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they fear.</I>
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2. How unwise therefore those are that quarrel with them, that are
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angry at them, and so <I>provoke them to anger.</I> They <I>sin against
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their own lives.</I> Much more do those do so that provoke the King of
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kings to anger. <I>Nemo me impune lacesset</I>--<I>No one shall provoke
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me with impunity.</I></P>
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<A NAME="Pr20_3"> </A>
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<P>
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<FONT SIZE=+1>3 <I>It is</I> an honour for a man to cease from strife: but every
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fool will be meddling.
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</FONT></P>
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<P>
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This is designed to rectify men's mistakes concerning strife.
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1. Men think it is their wisdom to engage in quarrels; whereas it is
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the greatest folly that can be. He thinks himself a wise man that is
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quick in resenting affronts, that stands upon every nicety of honour
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and right, and will not abate an ace of either, that prescribes, and
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imposes, and gives law, to every body; but he that thus meddles is a
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fool, and creates a great deal of needless vexation to himself.
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2. Men think, when they are engaged in quarrels, that it would be a
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shame to them to go back and let fall the weapon; whereas really <I>it
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is an honour for a man to cease from strife,</I> an honour to withdraw
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an action, to drop a controversy, to forgive an injury, and to be
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friends with those that we have fallen out with. It is the honour of a
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man, a wise man, a man of spirit, to show the command he has of himself
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by <I>ceasing from strife,</I> yielding, and stooping, and receding
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from his just demands, for peace-sake, as Abraham, the better man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+13:8">Gen. xiii. 8</A>.</P>
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<A NAME="Pr20_4"> </A>
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<P>
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<FONT SIZE=+1>4 The sluggard will not plow by reason of the cold; <I>therefore</I>
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shall he beg in harvest, and <I>have</I> nothing.
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</FONT></P>
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<P>
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See here the evil of slothfulness and the love of ease.
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1. It keeps men from the most necessary business, from ploughing and
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sowing when the season is: <I>The sluggard</I> has ground to occupy,
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and has ability for it; he can plough, but he <I>will not;</I> some
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excuse or other he has to shift it off, but the true reason is that it
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is <I>cold</I> weather. Though ploughing time is not in the depth of
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winter, it is in the borders of winter, when he thinks it too cold for
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him to be abroad. Those are scandalously sluggish who, in the way of
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their business, cannot find in their hearts to undergo so little toil
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as that of ploughing and so little hardship as that of a cold blast.
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Thus careless are many in the affairs of their souls; a trifling
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difficulty will frighten them from the most important duty; but good
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soldiers must endure hardness.
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2. Thereby it deprives them of the most necessary supports: Those that
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<I>will not plough</I> in seed-time cannot expect to reap in harvest;
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and therefore they must beg their bread with astonishment when the
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diligent are bringing home their sheaves with joy. He that will not
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submit to the labour of ploughing must submit to the shame of begging.
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They <I>shall beg in harvest, and</I> yet <I>have nothing;</I> no, not
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then when there is great plenty. Though it may be charity to relieve
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sluggards, yet a man may, in justice, not relieve them; they deserve to
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be left to starve. Those that would not provide oil in their vessels
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begged when the bridegroom came, and were denied.</P>
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<A NAME="Pr20_5"> </A>
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<P>
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<FONT SIZE=+1>5 Counsel in the heart of man <I>is like</I> deep water; but a man
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of understanding will draw it out.
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</FONT></P>
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<P>
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A man's wisdom is here said to be of use to him for the pumping of
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other people, and diving into them,
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1. To get the knowledge of them. Though men's counsels and designs are
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ever so carefully concealed by them, so that they are as <I>deep
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water</I> which one cannot fathom, yet there are those who by sly
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insinuations, and questions that seem foreign, will get out of them
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both what they have done and what they intend to do. Those therefore
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who would keep counsel must not only put on resolution, but stand upon
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their guard.
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2. To get knowledge by them. Some are very able and fit to give
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counsel, having an excellent faculty of cleaving a hair, hitting the
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joint of a difficulty, and advising pertinently, but they are modest,
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and reserved, and not communicative; they have a great deal in them,
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but it is loth to come out. In such a case <I>a man of understanding
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will draw it out,</I> as wine out of a vessel. We lose the benefit we
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might have by the conversation of wise men for want of the art of being
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inquisitive.</P>
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<A NAME="Pr20_6"> </A>
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<P>
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<FONT SIZE=+1>6 Most men will proclaim every one his own goodness: but a
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faithful man who can find?
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</FONT></P>
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<P>
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Note,
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1. It is easy to find those that will pretend to be kind and liberal.
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Many a man will call himself a man of mercy, will boast what good he
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has done and what good he designs to do, or, at least, what an
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affection he has to well-doing. Most men will talk a great deal of
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their charity, generosity, hospitality, and piety, will sound a trumpet
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to themselves, as the Pharisees, and what little goodness they have
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will proclaim it and make a mighty matter of it.
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2. But it is hard to find those that really are kind and liberal, that
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have done and will do more than either they speak of or care to hear
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spoken of, that will be true friends in a strait; such a one as one may
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trust to is like a black swan.</P>
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<A NAME="Pr20_7"> </A>
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<P>
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<FONT SIZE=+1>7 The just <I>man</I> walketh in his integrity: his children <I>are</I>
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blessed after him.
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</FONT></P>
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<P>
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It is here observed to the honour of a good man,
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1. That he does well for himself. He has a certain rule, which with an
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even steady hand he governs himself by: He <I>walks in his
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integrity;</I> he keeps good conscience, and he has the comfort of it,
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for <I>it is his rejoicing.</I> He is not liable to those uneasinesses,
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either in contriving what he shall do or reflecting on what he has
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done, which those are liable to that walk in deceit.
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2. That he does well for his family: <I>His children are blessed after
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him,</I> and fare the better for his sake. God has mercy in store for
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the seed of the faithful.</P>
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<A NAME="Pr20_8"> </A>
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<P>
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<FONT SIZE=+1>8 A king that sitteth in the throne of judgment scattereth away
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all evil with his eyes.
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</FONT></P>
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<P>
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Here is,
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1. The character of a good governor: He is <I>a king</I> that deserves
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to be called so who <I>sits in the throne,</I> not as a throne of
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honour, to take his ease, and take state upon him, and oblige men to
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keep their distance, but as a <I>throne of judgment,</I> that he may do
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justice, give redress to the injured and punish the injurious, who
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makes his business his delight and loves no pleasure comparably to it,
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who does not devolve the whole care and trouble upon others, but takes
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cognizance of affairs himself and sees with his own eyes as much as may
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be,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+10:9">1 Kings x. 9</A>.
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2. The happy effect of a good government. The presence of the prince
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goes far towards the putting of wickedness out of countenance; if he
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inspect his affairs himself, those that are employed under him will be
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kept in awe and restrained from doing wrong. If great men be good men,
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and will use their power as they may and ought, what good may they do
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and what evil may they prevent!</P>
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<A NAME="Pr20_9"> </A>
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<P>
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<FONT SIZE=+1>9 Who can say, I have made my heart clean, I am pure from my
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sin?
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</FONT></P>
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<P>
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This question is not only a challenge to any man in the world to prove
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himself sinless, whatever he pretends, but a lamentation of the
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corruption of mankind, even that which remains in the best. Alas!
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<I>Who can say,</I> "I am sinless?" Observe,
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1. Who the persons are that are excluded from these pretensions--all,
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one as well as another. Here, in this imperfect state, no person
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whatsoever can pretend to be without sin. Adam could say so in
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innocency, and saints can say so in heaven, but none in this life.
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Those that think themselves as good as they should be cannot, nay, and
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those that are really good will not, dare not, say this.
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2. What the pretension is that is excluded. We cannot say, We <I>have
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made our hearts clean.</I> Though we can say, through grace, "We are
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cleaner than we have been," yet we cannot say, "We are clean and pure
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from all remainders of sin." Or, though we are clean from the gross
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acts of sin, yet we cannot say, "Our hearts are clean." Or, though we
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are washed and cleansed, yet we cannot say, "We ourselves made our own
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hearts clean;" it was the work of the Spirit. Or, though we are pure
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from the sins of many others, yet we cannot say, "We are <I>pure from
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our sin, the sin that easily besets us,</I> the <I>body of death</I>
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which Paul complained of,"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+7:24">Rom. vii. 24</A>.</P>
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<A NAME="Pr20_10"> </A>
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<P>
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<FONT SIZE=+1>10 Divers weights, <I>and</I> divers measures, both of them <I>are</I>
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alike abomination to the L<FONT SIZE=-1><B>ORD</B></FONT>.
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</FONT></P>
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<P>
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See here,
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1. The various arts of deceiving that men have, all which evils the
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<I>love of money</I> is the root of. In paying and receiving money,
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which was then commonly done by the scale, they had <I>divers
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weights,</I> an under-weight for what they paid and an over-weight for
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what they received; in delivering out and taking in goods they had
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<I>divers measures,</I> a scanty measure to sell by and a large measure
|
||
|
|
to buy by. This was done wrong with plot and contrivance, and under
|
||
|
|
colour of doing right. Under these is included all manner of fraud and
|
||
|
|
deceit in commerce and trade.
|
||
|
|
|
||
|
|
2. The displeasure of God against them. Whether they be about the
|
||
|
|
money or the goods, in the buyer or in the seller, they are all
|
||
|
|
<I>alike an abomination to the Lord.</I> He will not prosper the trade
|
||
|
|
that is thus driven, nor bless what is thus got. He hates those that
|
||
|
|
thus break the common faith by which justice is maintained, and will be
|
||
|
|
<I>the avenger of all such.</I></P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_11"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>11 Even a child is known by his doings, whether his work <I>be</I>
|
||
|
|
pure, and whether <I>it be</I> right.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
The tree is known by its fruits, a man <I>by his doings,</I> even a
|
||
|
|
young tree by its first fruits, <I>a child by his</I> childish things,
|
||
|
|
<I>whether his work be clean</I> only, appearing good (the word is used
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:2"><I>ch.</I> xvi. 2</A>),
|
||
|
|
|
||
|
|
or <I>whether it be right,</I> that is, really good. This intimates,
|
||
|
|
|
||
|
|
1. That children will discover themselves. One may soon see what their
|
||
|
|
temper is, and which way their inclination leads them, according as
|
||
|
|
their constitution is. Children have not learned the art of dissembling
|
||
|
|
and concealing their bent as grown people have.
|
||
|
|
|
||
|
|
2. That parents should observe their children, that they may discover
|
||
|
|
their disposition and genius, and both manage and dispose of them
|
||
|
|
accordingly, drive the nail that will go and draw out that which goes
|
||
|
|
amiss. <I>Wisdom is</I> herein <I>profitable to direct.</I></P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_12"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>12 The hearing ear, and the seeing eye, the L<FONT SIZE=-1><B>ORD</B></FONT> hath made even
|
||
|
|
both of them.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. God is the God of nature, and all the powers and faculties of nature
|
||
|
|
are derived from him and depend upon him, and therefore are to be
|
||
|
|
employed for him. It was he that <I>formed the eye</I> and <I>planted
|
||
|
|
the ear</I>
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+94:9">Ps. xciv. 9</A>),
|
||
|
|
|
||
|
|
and the structure of both is admirable; and it is he that preserves to
|
||
|
|
us the use of both; to his providence we owe it that our eyes are
|
||
|
|
<I>seeing eyes</I> and our ears <I>hearing ears.</I> Hearing and seeing
|
||
|
|
are the learning senses, and must particularly own God's goodness in
|
||
|
|
them.
|
||
|
|
|
||
|
|
2. God is the God of grace. It is he that gives the ear that hears
|
||
|
|
God's voice, they eye that sees his beauty, for it is he that opens the
|
||
|
|
understanding.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_13"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>13 Love not sleep, lest thou come to poverty; open thine eyes,
|
||
|
|
<I>and</I> thou shalt be satisfied with bread.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. Those that indulge themselves in their ease may expect to want
|
||
|
|
necessaries, which should have been gotten by honest labour.
|
||
|
|
"Therefore, though thou must sleep (nature requires it), yet <I>love
|
||
|
|
not sleep,</I> as those do that hate business. Love not sleep for its
|
||
|
|
own sake, but only as it fits for further work. Love not much sleep,
|
||
|
|
but rather grudge the time that is spent in it, and wish thou couldst
|
||
|
|
live without it, that thou mightest always be employed in some good
|
||
|
|
exercise." We must allow it to our bodies as men allow it to their
|
||
|
|
servants, because they cannot help it and otherwise they shall have no
|
||
|
|
good of them. Those that love sleep are likely to <I>come to
|
||
|
|
poverty,</I> not only because they lose the time they spend in excess
|
||
|
|
of sleep, but because they contract a listless careless disposition,
|
||
|
|
and are still half asleep, never well awake.
|
||
|
|
|
||
|
|
2. Those that stir up themselves to their business may expect to have
|
||
|
|
conveniences: "<I>Open thy eyes,</I> awake and shake off sleep, see how
|
||
|
|
far in the day it is, how thy work wants thee, and how busy others are
|
||
|
|
about thee! And, when thou art awake, look up, look to thy advantages,
|
||
|
|
and do not let slip thy opportunities; apply thy mind closely to thy
|
||
|
|
business and be in care about it. It is the easy condition of a great
|
||
|
|
advantage: <I>Open thy eyes and thou shalt be satisfied with bread;</I>
|
||
|
|
if thou dost not grow rich, yet though shalt have enough, and that is
|
||
|
|
as good as a feast."</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_14"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>14 <I>It is</I> naught, <I>it is</I> naught, saith the buyer: but when he
|
||
|
|
is gone his way, then he boasteth.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
See here
|
||
|
|
|
||
|
|
1. What arts men use to get a good bargain and to buy cheap. They not
|
||
|
|
only cheapen carelessly, as if they had no need, no mind for the
|
||
|
|
commodity, when perhaps they cannot go without it (there may be
|
||
|
|
prudence in that), but they vilify and run down that which yet they
|
||
|
|
know to be of value; they cry, "<I>It is naught, it is naught;</I> it
|
||
|
|
has this and the other fault, or perhaps may have; it is not good of
|
||
|
|
the sort; and it is too dear; we can have better and cheaper elsewhere,
|
||
|
|
or have bought better and cheaper." This is the common way of dealing;
|
||
|
|
and after all, it may be, they know the contrary of what they affirm;
|
||
|
|
but the buyer, who may think he has no other way of being even with the
|
||
|
|
seller, does as extravagantly commend his goods and justify the price
|
||
|
|
he sets on them, and so there is a fault on both sides; whereas the
|
||
|
|
bargain would be made every jot as well if both buyer and seller would
|
||
|
|
be modest and speak as they think.
|
||
|
|
|
||
|
|
2. What pride and pleasure men take in a good bargain when they have
|
||
|
|
got it, though therein they contradict themselves, and own they
|
||
|
|
dissembled when they were driving the bargain. When the buyer has
|
||
|
|
beaten down the seller, who was content to lower his price rather than
|
||
|
|
lose a customer (as many poor tradesmen are forced to do--small profit
|
||
|
|
is better than none), then he goes his way, and boasts what excellent
|
||
|
|
goods he has got at his own price, and takes it as an affront and a
|
||
|
|
reflection upon his judgment if any body disparages his bargain.
|
||
|
|
Perhaps he knew the worth of the good better than the seller himself
|
||
|
|
did and knows how to get a great deal by them. See how apt men are to
|
||
|
|
be pleased with their gettings and proud of their tricks; whereas a
|
||
|
|
fraud and a lie are what a man ought to be ashamed of, though he have
|
||
|
|
gained ever so much by them.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_15"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>15 There is gold, and a multitude of rubies: but the lips of
|
||
|
|
knowledge <I>are</I> a precious jewel.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
The <I>lips of knowledge</I> (a good understanding to guide the lips
|
||
|
|
and a good elocution to diffuse the knowledge) are to be preferred far
|
||
|
|
before gold, and pearl, and rubies; for,
|
||
|
|
|
||
|
|
1. They are more rare in themselves, more scarce and hard to be got.
|
||
|
|
<I>There is gold</I> in many a man's pocket that has no grace in his
|
||
|
|
heart. In Solomon's time there was plenty of gold
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+10:21">1 Kings x. 21</A>)
|
||
|
|
|
||
|
|
and <I>abundance of rubies;</I> every body wore them; they were to be
|
||
|
|
bought in every town. But wisdom is a rare thing, a precious jewel; few
|
||
|
|
have it so as to do good with it, nor is it to be purchased of the
|
||
|
|
merchants.
|
||
|
|
|
||
|
|
2. They are more enriching to us and more adorning. They make us rich
|
||
|
|
towards God, rich in good works,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:9,10">1 Tim. ii. 9, 10</A>.
|
||
|
|
|
||
|
|
Most people are fond of gold, and a ruby or two will not serve, they
|
||
|
|
must have a multitude of them, a cabinet of jewels; but he that has the
|
||
|
|
lips of knowledge despises these, because he knows and possesses better
|
||
|
|
things.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_16"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>16 Take his garment that is surety <I>for</I> a stranger: and take a
|
||
|
|
pledge of him for a strange woman.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Two sorts of persons are here spoken of that are ruining their own
|
||
|
|
estates, and will be beggars shortly, and therefore are not to be
|
||
|
|
trusted with any good security:--
|
||
|
|
|
||
|
|
1. Those that will be bound for any body that will ask them, that
|
||
|
|
entangle themselves in rash suretiship to oblige their idle companions;
|
||
|
|
they will break at last, nay, they cannot hold out long; these waste by
|
||
|
|
wholesale.
|
||
|
|
|
||
|
|
2. Those that are in league with abandoned women, that treat them, and
|
||
|
|
court them, and keep company with them. They will be beggars in a
|
||
|
|
little time; never give them credit without good pledge. Strange women
|
||
|
|
have strange ways of impoverishing men to enrich themselves.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_17"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>17 Bread of deceit <I>is</I> sweet to a man; but afterwards his
|
||
|
|
mouth shall be filled with gravel.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. Sin may possibly be pleasant in the commission: <I>Bread of
|
||
|
|
deceit,</I> wealth gotten by fraud, by lying and oppression, may be
|
||
|
|
<I>sweet to a man,</I> and the more sweet for its being ill-gotten,
|
||
|
|
such pleasure does the carnal mind take in the success of its wicked
|
||
|
|
projects. All the pleasures and profits of sin are <I>bread of
|
||
|
|
deceit.</I> They are stolen, for they are forbidden fruit; and they
|
||
|
|
will deceive men, for they are not what they promise. For a time,
|
||
|
|
however, they are <I>rolled under the tongue as a sweet morsel,</I> and
|
||
|
|
the sinner blesses himself in them. But,
|
||
|
|
|
||
|
|
2. It will be bitter in reflection. Afterwards the sinner's <I>mouth
|
||
|
|
shall be filled with gravel.</I> When his conscience is awakened, when
|
||
|
|
he sees himself cheated, and becomes apprehensive of the wrath of God
|
||
|
|
against him for his sin, how painful and uneasy then is the thought of
|
||
|
|
it! The pleasures of sin are but for a season, and are succeeded with
|
||
|
|
sorrow. Some nations have punished malefactors by mingling gravel with
|
||
|
|
their bread.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_18"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>18 <I>Every</I> purpose is established by counsel: and with good
|
||
|
|
advice make war.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. It is good in every thing to act with deliberation, and to consult
|
||
|
|
with ourselves at least, and, in matters of moment, with our friends,
|
||
|
|
too, before we determine, but especially to ask counsel of God, and beg
|
||
|
|
direction from him, and observe the guidance of this eye. This is the
|
||
|
|
way to have both our minds and our purposes established, and to succeed
|
||
|
|
well in our affairs; whereas what is done hastily and with
|
||
|
|
precipitation is repented of at leisure. Take time, and you will have
|
||
|
|
done the sooner. <I>Deliberandum est diu, quod statuendum est
|
||
|
|
semel</I>--<I>A final decision should be preceded by mature
|
||
|
|
deliberation.</I>
|
||
|
|
|
||
|
|
2. It is especially our wisdom to be cautious in making war. Consider,
|
||
|
|
and take advice, whether the war should be begun or no, whether it be
|
||
|
|
just, whether it be prudent, whether we be a match for the enemy, and
|
||
|
|
able to carry it on when it is too late to retreat
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:31">Luke xiv. 31</A>);
|
||
|
|
|
||
|
|
and, when it is begun, consider how and by what arts it may be
|
||
|
|
prosecuted, for management is as necessary as courage. Going to law is
|
||
|
|
a kind of going to war, and therefore must be done with good advice,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+25:8">Prov. xxv. 8</A>.
|
||
|
|
|
||
|
|
The rule among the Romans was <I>nec sequi bellum, nec
|
||
|
|
fugere</I>--<I>neither to urge war nor yet to shun it.</I></P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_19"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>19 He that goeth about <I>as</I> a talebearer revealeth secrets:
|
||
|
|
therefore meddle not with him that flattereth with his lips.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Two sorts of people are dangerous to be conversed with:--
|
||
|
|
|
||
|
|
1. Tale-bearers, though they are commonly flatterers, and by fair
|
||
|
|
speeches insinuate themselves into men's acquaintance. Those are
|
||
|
|
unprincipled people that go about carrying stories, that make mischief
|
||
|
|
among neighbours and relations, that sow in the minds of people
|
||
|
|
jealousies of their governors, of their ministers, and of one another,
|
||
|
|
that reveal secrets which they are entrusted with or which by unfair
|
||
|
|
means they come to the knowledge of, under pretence of guessing at
|
||
|
|
men's thoughts and intentions, tell that of them which is really false.
|
||
|
|
"Be not familiar with such; do not give them the hearing when they tell
|
||
|
|
their tales and reveal secrets, for you may be sure that they will
|
||
|
|
betray your secrets too and tell tales of you."
|
||
|
|
|
||
|
|
2. Flatterers, for they are commonly tale-bearers. If a man fawn upon
|
||
|
|
you, compliment and commend you, suspect him to have some design upon
|
||
|
|
you, and stand upon your guard; he would pick that out of you which
|
||
|
|
will serve him to make a story of to somebody else to your prejudice;
|
||
|
|
therefore <I>meddle not with him that flatters with his lips.</I> Those
|
||
|
|
too dearly love, and too dearly buy, their own praise, that will put
|
||
|
|
confidence in a man and trust him with a secret or business because he
|
||
|
|
flatters them.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_20"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>20 Whoso curseth his father or his mother, his lamp shall be
|
||
|
|
put out in obscure darkness.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Here is,
|
||
|
|
|
||
|
|
1. An undutiful child become very wicked by degrees. He began with
|
||
|
|
despising his father and mother, slighting their instructions,
|
||
|
|
disobeying their commands, and raging at their rebukes, but at length
|
||
|
|
he arrives at such a pitch of impudence and impiety as to curse them,
|
||
|
|
to give them scurrilous and opprobrious language, and to wish mischief
|
||
|
|
to those that were instruments of his being and have taken so much care
|
||
|
|
and pains about him, and this in defiance of God and his law, which had
|
||
|
|
made this a capital crime
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+21:17,Mt+15:4">Exod. xxi. 17, Matt. xv. 4</A>),
|
||
|
|
|
||
|
|
and in violation of all the bonds of duty, natural affection, and
|
||
|
|
gratitude.
|
||
|
|
|
||
|
|
2. An undutiful child become very miserable at last: <I>His lamp shall
|
||
|
|
be put out in obscure darkness;</I> all his honour shall be laid in the
|
||
|
|
dust, and he shall for ever lose his reputation. Let him never expect
|
||
|
|
any peace or comfort in his own mind, no, nor to prosper in this world.
|
||
|
|
His days shall be shortened, and the lamp of his life extinguished,
|
||
|
|
according to the reverse of the promise of the fifth commandment. His
|
||
|
|
family shall be cut off and his posterity be a curse to him. And it
|
||
|
|
will be his eternal ruin; the lamp of his happiness shall be <I>put out
|
||
|
|
in the blackness of darkness</I> (so the word is), even that which is
|
||
|
|
<I>for ever,</I>
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:13,Mt+22:13">Jude 13, Matt. xxii. 13</A>.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_21"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>21 An inheritance <I>may be</I> gotten hastily at the beginning; but
|
||
|
|
the end thereof shall not be blessed.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. It is possible that an estate may be suddenly raised. There are
|
||
|
|
those that will be rich, by right or wrong, who make no conscience of
|
||
|
|
what they say or do if they can but get money by it, who, when it is in
|
||
|
|
their power, will cheat their own father, and who sordidly spare and
|
||
|
|
hoard up what they get, grudging themselves and their families food
|
||
|
|
convenient and thinking all lost but what they buy land with or put out
|
||
|
|
to interest. By such ways as these a man may grow rich, may grow very
|
||
|
|
rich, in a little time, at his first setting out.
|
||
|
|
|
||
|
|
2. An estate that is suddenly raised is often as suddenly ruined. It
|
||
|
|
was raised hastily, but, not being raised honestly, it proves <I>soon
|
||
|
|
ripe and soon rotten: The end thereof shall not be blessed</I> of God,
|
||
|
|
and, if he do not bless it, it can neither be comfortable nor of any
|
||
|
|
continuance; so that he who got it at the end will be a fool. He had
|
||
|
|
better have taken time and built firmly.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_22"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>22 Say not thou, I will recompense evil; <I>but</I> wait on the
|
||
|
|
L<FONT SIZE=-1><B>ORD</B></FONT>, and he shall save thee.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Those that live in this world must expect to have injuries done them,
|
||
|
|
affronts given them, and trouble wrongfully created them, for we dwell
|
||
|
|
among briers. Now here we are told what to do when we have wrong done
|
||
|
|
us.
|
||
|
|
|
||
|
|
1. We must not avenge ourselves, no, nor so much as think of revenge,
|
||
|
|
or design it: "<I>Say not thou,</I> no, not in thy heart, <I>I will
|
||
|
|
recompense evil</I> for evil. Do not please thyself with the thought
|
||
|
|
that some time or other thou shalt have an opportunity of being quits
|
||
|
|
with him. Do not wish revenge, or hope for it, much less resolve upon
|
||
|
|
it, no, not when the injury is fresh and the resentment of it most
|
||
|
|
deep. Never say that thou wilt do a think which thou canst not in faith
|
||
|
|
pray to God to assist thee in, and <I>that</I> thou canst not do in
|
||
|
|
mediating revenge."
|
||
|
|
|
||
|
|
2. We must refer ourselves to God, and leave it to him to plead our
|
||
|
|
cause, to maintain our right, and reckon with those that do us wrong in
|
||
|
|
such a way and manner as he thinks fit and in his own due time:
|
||
|
|
"<I>Wait on the Lord,</I> and attend his pleasure, acquiesce in his
|
||
|
|
will, and he does not say that he will punish him that has injured thee
|
||
|
|
(instead of desiring that thou must forgive him and pray for him), but
|
||
|
|
<I>he will save thee,</I> and that is enough. He will protect thee, so
|
||
|
|
that thy passing by one injury shall not (as is commonly feared) expose
|
||
|
|
thee to another; nay, he will recompense good to thee, to balance thy
|
||
|
|
trouble and encourage thy patience," as David hoped, when Shimei cursed
|
||
|
|
him,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+16:12">2 Sam. xvi. 12</A>.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_23"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>23 Divers weights <I>are</I> an abomination unto the L<FONT SIZE=-1><B>ORD</B></FONT>; and a
|
||
|
|
false balance <I>is</I> not good.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
This is to the same purport with what was said
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:20"><I>v.</I> 20</A>.
|
||
|
|
|
||
|
|
1. It is here repeated, because it is a sin that God doubly hates (as
|
||
|
|
lying, which is of the same nature with this sin, is mentioned twice
|
||
|
|
among the seven things that God hates,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+6:17,19"><I>ch.</I> vi. 17, 19</A>),
|
||
|
|
|
||
|
|
and because it was probably a sin very much practised at that time in
|
||
|
|
Israel, and therefore made light of as if there were no harm in it,
|
||
|
|
under pretence that, being commonly used, there was no trading without
|
||
|
|
it.
|
||
|
|
|
||
|
|
2. It is here added, <I>A false balance is not good,</I> to intimate
|
||
|
|
that it is not only abominable to God, but unprofitable to the sinner
|
||
|
|
himself; there is really no good to be got by it, no, not a good
|
||
|
|
bargain, for a bargain made by fraud will prove a losing bargain in the
|
||
|
|
end.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_24"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>24 Man's goings <I>are</I> of the L<FONT SIZE=-1><B>ORD</B></FONT>; how can a man then
|
||
|
|
understand his own way?
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
We are here taught that in all our affairs,
|
||
|
|
|
||
|
|
1. We have a necessary and constant dependence upon God. All our
|
||
|
|
natural actions depend upon his providence, all our spiritual actions
|
||
|
|
upon his grace. The best man is no better than God makes him; and every
|
||
|
|
creature is that to us which it is the will of God that it should be.
|
||
|
|
Our enterprises succeed, not as we desire and design, but as God
|
||
|
|
directs and disposes. The goings even of a strong man (so the word
|
||
|
|
signifies) <I>are of the Lord,</I> for his strength is weakness without
|
||
|
|
God, nor is the battle always to the strong.
|
||
|
|
|
||
|
|
2. We have no foresight of future events, and therefore know not how to
|
||
|
|
forecast for them: <I>How can a man understand his own way?</I> How can
|
||
|
|
he tell what will befal him, since God's counsels concerning him are
|
||
|
|
secret, and therefore how can he of himself contrive what to do without
|
||
|
|
divine direction? We so little understand our own way that we know not
|
||
|
|
what is good for ourselves, and therefore we must make a virtue of
|
||
|
|
necessity, and commit our way unto the Lord, in whose hand it is,
|
||
|
|
follow the guidance and submit to the disposal of Providence.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_25"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>25 <I>It is</I> a snare to the man <I>who</I> devoureth <I>that which is</I>
|
||
|
|
holy, and after vows to make enquiry.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Two things, by which God is greatly affronted, men are here said to be
|
||
|
|
ensnared by, and entangled not only in guilt, but in trouble and ruin
|
||
|
|
at length:--
|
||
|
|
|
||
|
|
1. Sacrilege, men's alienating holy things and converting them to their
|
||
|
|
own use, which is here called <I>devouring</I> them. What is devoted in
|
||
|
|
any way to the service and honour of God, for the support of religion
|
||
|
|
and divine worship or the relief of the poor, ought to be
|
||
|
|
conscientiously preserved to the purposes designed; and those that
|
||
|
|
directly or indirectly embezzle it, or defeat the purpose for which it
|
||
|
|
was given, will have a great deal to answer for. <I>Will a man rob God
|
||
|
|
in tithes and offerings?</I>
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:8">Mal. iii. 8</A>.
|
||
|
|
|
||
|
|
Those that hurry over religious offices (their praying and preaching)
|
||
|
|
and huddle them up in haste, as being impatient to get done, may be
|
||
|
|
said to <I>devour that which is holy.</I>
|
||
|
|
|
||
|
|
2. Covenant-breaking. <I>It is a snare to a man, after</I> he has made
|
||
|
|
<I>vows</I> to God, to <I>enquire</I> how he may evade them or get
|
||
|
|
dispensed with, and to contrive excuses for the violating of them. If
|
||
|
|
the matter of them was doubtful, and the expressions were ambiguous,
|
||
|
|
that was his fault; he should have made them with more caution and
|
||
|
|
consideration, for it will involve his conscience (if it be tender) in
|
||
|
|
great perplexities, if he be to enquire concerning them afterwards
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:6">Eccl. v. 6</A>);
|
||
|
|
|
||
|
|
for, when we have opened our mouth to the Lord, it is too late to think
|
||
|
|
of going back,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+5:4">Acts v. 4</A>.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_26"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>26 A wise king scattereth the wicked, and bringeth the wheel
|
||
|
|
over them.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
See here,
|
||
|
|
|
||
|
|
1. What is the business of magistrates. They are to be a terror to
|
||
|
|
evil-doers. They must <I>scatter the wicked,</I> who are linked in
|
||
|
|
confederacies to assist and embolden one another in doing mischief; and
|
||
|
|
there is no doing this but by <I>bringing the wheel over them,</I> that
|
||
|
|
is, putting the laws in execution against them, crushing their power
|
||
|
|
and quashing their projects. Severity must sometimes be used to rid the
|
||
|
|
country of those that are openly vicious and mischievous, debauched and
|
||
|
|
debauching.
|
||
|
|
|
||
|
|
2. What is the qualification of magistrates, which is necessary in
|
||
|
|
order to do this. They have need to be both pious and prudent, for it
|
||
|
|
is the wise king, who is both religious and discreet, that is likely to
|
||
|
|
effect the suppression of vice and reformation of manners.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_27"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>27 The spirit of man <I>is</I> the candle of the L<FONT SIZE=-1><B>ORD</B></FONT>, searching all
|
||
|
|
the inward parts of the belly.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
We have here the dignity of the soul, the great soul of man, that light
|
||
|
|
which lighteth every man.
|
||
|
|
|
||
|
|
1. It is a divine light; it is the <I>candle of the Lord,</I> a candle
|
||
|
|
of his lighting, for it is <I>the inspiration of the Almighty</I> that
|
||
|
|
<I>gives us understanding.</I> He <I>forms the spirit of man within
|
||
|
|
him.</I> It is after the image of God that man is created in knowledge.
|
||
|
|
Conscience, that noble faculty, is God's deputy in the soul; it is a
|
||
|
|
candle not only lighted by him, but lighted for him. The Father of
|
||
|
|
spirits is therefore called the <I>Father of lights.</I>
|
||
|
|
|
||
|
|
2. It is a discovering light. By the help of reason we come to know
|
||
|
|
men, to judge of their characters, and dive into their designs; by the
|
||
|
|
help of conscience we come to know ourselves. The spirit of a man has a
|
||
|
|
self-consciousness
|
||
|
|
|
||
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:11">1 Cor. ii. 11</A>);
|
||
|
|
|
||
|
|
it searches into the dispositions and affections of the soul, praises
|
||
|
|
what is good, condemns what is otherwise, and judges of the thoughts
|
||
|
|
and intents of the heart. This is the office, this the power, of
|
||
|
|
conscience, which we are therefore concerned to get rightly informed
|
||
|
|
and to keep void of offence.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_28"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>28 Mercy and truth preserve the king: and his throne is
|
||
|
|
upholden by mercy.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Here we have,
|
||
|
|
|
||
|
|
1. The virtues of a good king. Those are <I>mercy and truth,</I>
|
||
|
|
especially mercy, for that is mentioned twice here. He must be strictly
|
||
|
|
faithful to his word, must be sincere, and abhor all dissimulation,
|
||
|
|
must religiously discharge all the trusts reposed in him, must support
|
||
|
|
and countenance truth. He must likewise rule with clemency, and by all
|
||
|
|
acts of compassion gain the affections of his people. <I>Mercy and
|
||
|
|
truth</I> are the glories of God's throne, and kings are called
|
||
|
|
<I>gods.</I>
|
||
|
|
|
||
|
|
2. The advantages he gains thereby. These virtues will preserve his
|
||
|
|
person and support his government, will make him easy and safe, beloved
|
||
|
|
by his own people and feared by his enemies, if it be possible that he
|
||
|
|
should have any.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_29"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>29 The glory of young men <I>is</I> their strength: and the beauty
|
||
|
|
of old men <I>is</I> the gray head.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
This shows that both young and old have their advantages, and therefore
|
||
|
|
must each of them be, according to their capacities, serviceable to the
|
||
|
|
public, and neither of them despise nor envy the other.
|
||
|
|
|
||
|
|
1. Let not old people despise the young, for they are strong and fit
|
||
|
|
for action, able to go through business and break through difficulties,
|
||
|
|
which the aged and weak cannot grapple with. The <I>glory of young men
|
||
|
|
is their strength,</I> provided they use it well (in the service of God
|
||
|
|
and their country, not of their lusts), and that they be not proud of
|
||
|
|
it nor trust to it.
|
||
|
|
|
||
|
|
2. Let not young people despise the old, for they are grave, and fit
|
||
|
|
for counsel, and, though they have not the strength that young men
|
||
|
|
have, yet they have more wisdom and experience. <I>Juniores ad
|
||
|
|
labores, seniores ad honores</I>--<I>Labour is for the young, honour
|
||
|
|
for the aged.</I> God has put honour upon the old man; for his <I>gray
|
||
|
|
head</I> is his beauty. See
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:9">Dan. vii. 9</A>.</P>
|
||
|
|
|
||
|
|
<A NAME="Pr20_30"> </A>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
<FONT SIZE=+1>30 The blueness of a wound cleanseth away evil: so <I>do</I> stripes
|
||
|
|
the inward parts of the belly.
|
||
|
|
</FONT></P>
|
||
|
|
|
||
|
|
<P>
|
||
|
|
|
||
|
|
Note,
|
||
|
|
|
||
|
|
1. Many need severe rebukes. Some children are so obstinate that their
|
||
|
|
parents can do no good with them without sharp correction; some
|
||
|
|
criminals must feel the rigour of the law and public justice; gentle
|
||
|
|
methods will not work upon them; they must be beaten black and blue.
|
||
|
|
And the wise God sees that his own children sometimes need very sharp
|
||
|
|
afflictions.
|
||
|
|
|
||
|
|
2. Severe rebukes sometimes do a great deal of good, as corrosives
|
||
|
|
contribute to the cure of a wound, eating out the proud flesh. The rod
|
||
|
|
drives out even that foolishness which was bound up in the heart, and
|
||
|
|
cleanses away the evil there.
|
||
|
|
|
||
|
|
3. Frequently those that most need severe rebukes can worse bear them.
|
||
|
|
Such is the corruption of nature that men are as loth to be rebuked
|
||
|
|
sharply for their sins as to be beaten till their bones ache.
|
||
|
|
<I>Correction is grievous to him that forsakes the way,</I> and yet it
|
||
|
|
is good for him,
|
||
|
|
|
||
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:11">Heb. xii. 11</A>.</P>
|
||
|
|
|
||
|
|
<!-- (End Body) -->
|
||
|
|
|
||
|
|
<HR>
|
||
|
|
<TABLE WIDTH="100%">
|
||
|
|
<TR>
|
||
|
|
<TD ALIGN="LEFT" VALIGN="TOP">
|
||
|
|
[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
|
||
|
|
[<A HREF="MHC20019.HTM">Previous</A>]
|
||
|
|
[<A HREF="MHC20021.HTM">Next</A>]<BR>
|
||
|
|
<TD ALIGN="RIGHT" VALIGN="TOP">
|
||
|
|
Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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