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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<!-- (Begin Body) -->
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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. XXIX.</FONT>
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<HR SIZE=1 WIDTH=50>
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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="Pr29_1"> </A>
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<P>
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<FONT SIZE=+1>1 He, that being often reproved hardeneth <I>his</I> neck, shall
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suddenly be destroyed, and that without remedy.
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</FONT></P>
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<P>
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Here,
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1. The obstinacy of many wicked people in a wicked way is to be greatly
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lamented. They are <I>often reproved</I> by parents and friends, by
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magistrates and ministers, by the providence of God and by their own
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consciences, have had their sins set in order before them and fair
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warning given them of the consequences of them, but all in vain; they
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<I>harden their necks.</I> Perhaps they fling away, and will not so
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much as give the reproof a patient hearing; or, if they do, yet they go
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on in the sins for which they are reproved; they will not bow their
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necks to the yoke, but are children of Belial; they refuse reproof
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+10:17"><I>ch.</I> x. 17</A>),
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despise it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:12"><I>ch.</I> v. 12</A>),
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hate it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+12:1"><I>ch.</I> xii. 1</A>.
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2. The issue of this obstinacy is to be greatly dreaded: Those that go
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on in sin, in spite of admonition, <I>shall be destroyed;</I> those
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that will not be reformed must expect to be ruined; if the rods answer
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not the end, expect the axes. They <I>shall be suddenly destroyed,</I>
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in the midst of their security, <I>and without remedy;</I> they have
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sinned against the preventing remedy, and therefore let them not expect
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any recovering remedy. Hell is remediless destruction. They <I>shall be
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destroyed, and no healing,</I> so the word is. If God wounds, who can
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heal?</P>
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<A NAME="Pr29_2"> </A>
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<P>
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<FONT SIZE=+1>2 When the righteous are in authority, the people rejoice: but
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when the wicked beareth rule, the people mourn.
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</FONT></P>
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<P>
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This is what was said before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+28:12,28"><I>ch.</I> xxviii. 12, 28</A>.
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1. <I>The people</I> will have cause to <I>rejoice</I> or <I>mourn</I>
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according as their rulers are <I>righteous</I> or <I>wicked;</I> for,
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if <I>the righteous</I> be in <I>authority,</I> sin will be punished
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and restrained, religion and virtue will be supported and kept in
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reputation; <I>but,</I> if <I>the wicked</I> get power in their hands,
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wickedness will abound, religion and religious people will be
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persecuted, and so the ends of government will be perverted.
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2. <I>The people</I> will actually <I>rejoice</I> or <I>mourn</I>
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according as their rulers are <I>righteous</I> or <I>wicked.</I> Such a
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conviction are even the common people under of the excellency of virtue
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and religion that they will rejoice when they see them preferred and
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countenanced; and, on the contrary, let men have ever so much honour or
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power, if they be wicked and vicious, and use it ill, they <I>make
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themselves contemptible and base before all the people</I> (as those
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priests,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:9">Mal. ii. 9</A>)
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and subjects will think themselves miserable under such a
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government.</P>
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<A NAME="Pr29_3"> </A>
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<P>
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<FONT SIZE=+1>3 Whoso loveth wisdom rejoiceth his father: but he that keepeth
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company with harlots spendeth <I>his</I> substance.
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</FONT></P>
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<P>
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Both the parts of this verse repeat what has been often said, but, on
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comparing them together, the sense of them will be enlarged from each
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other.
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1. Be it observed, to the honour of a virtuous young man, that he
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<I>loves wisdom,</I> he is <I>a philosopher</I> (for that signifies
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<I>a lover of wisdom</I>), for religion is the best philosophy; he
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avoids bad company, and especially the company of lewd women. Hereby he
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<I>rejoices his</I> parents, and has the satisfaction of being a
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comfort to them, and increases his estate, and is likely to live
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comfortably.
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2. Be it observed, to the reproach of a vicious young man, that he
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hates <I>wisdom; he keeps company with</I> scandalous women, who will
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be his ruin, both in soul and body; he grieves his parents, and, like
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the prodigal son, devours their living <I>with harlots.</I> Nothing
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will beggar men sooner than the lusts of uncleanness; and the best
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preservative from those ruinous lusts is <I>wisdom.</I></P>
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<A NAME="Pr29_4"> </A>
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<P>
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<FONT SIZE=+1>4 The king by judgment establisheth the land: but he that
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receiveth gifts overthroweth it.
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</FONT></P>
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<P>
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Here is,
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1. The happiness of a people under a good government. The care and
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business of a prince should be to <I>establish the land,</I> to
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maintain its fundamental laws, to settle the minds of his subjects and
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make them easy, to secure their liberties and properties from
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hostilities and for posterity, and to set in order the things that are
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wanting; this he must do <I>by judgment,</I> by wise counsels, and by
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the steady administration of justice, without respect of persons, which
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will have these good effects.
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2. The misery of a people under a bad government: <I>A man of
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oblations</I> (so it is in the margin) <I>overthrows the land;</I> a
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man that is either sacrilegious or superstitious, or that invades the
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priest's office, as Saul and Uzziah--or a man that aims at nothing but
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getting money, and will, for a good bribe, connive at the most guilty,
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and, in hope of one, persecute the innocent--such governors as these
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will ruin a country.</P>
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<A NAME="Pr29_5"> </A>
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<P>
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<FONT SIZE=+1>5 A man that flattereth his neighbour spreadeth a net for his
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feet.
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</FONT></P>
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<P>
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Those may be said to <I>flatter their neighbours</I> who commend and
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applaud that good in them (the good they do or the good they have)
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which really either is not or is not such as they represent it, and who
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profess that esteem and that affection for them which really they have
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not; these <I>spread a net for their feet.</I>
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1. For their neighbours' feet, whom they <I>flatter.</I> They have an
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ill design in it; they would not praise them as they do but that they
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hope to make an advantage of them; and it is therefore wisdom to
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suspect those who flatter us, that they are secretly laying a snare for
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us, and to stand on our guard accordingly. Or it has an ill effect on
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those who are flattered; it puffs them up with pride, and makes them
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conceited and confident of themselves, and so proves a net that
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entangles them in sin.
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2. For their own feet; so some understand it. He that flatters others,
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in expectation that they will return his compliments and flatter him,
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does but make himself ridiculous and odious even to those he
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flatters.</P>
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<A NAME="Pr29_6"> </A>
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<P>
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<FONT SIZE=+1>6 In the transgression of an evil man <I>there is</I> a snare: but
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the righteous doth sing and rejoice.
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</FONT></P>
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<P>
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Here is,
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1. The peril of a sinful way. There is not only a punishment at the end
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of it, but <I>a snare</I> in it. One sin is a temptation to another,
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and there are troubles which, as <I>a snare,</I> come suddenly upon
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evil men in the midst of their transgressions; nay, their transgression
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itself often involves them in vexations; their sin is their punishment,
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and they are <I>holden in the cords of their own iniquity,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:22"><I>ch.</I> v. 22</A>.
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2. The pleasantness of the way of holiness. The snare that is <I>in the
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transgression of evil men</I> spoils all their mirth, <I>but
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righteous</I> men are kept from those snares, or delivered out of them;
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they walk at liberty, walk in safety, and therefore they <I>sing and
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rejoice.</I> Those that make God their chief joy have him for their
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exceeding joy, and it is their own fault if they do not <I>rejoice
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evermore.</I> If there be any true joy on this side heaven, doubtless
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those have it whose conversation is in heaven.</P>
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<A NAME="Pr29_7"> </A>
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<P>
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<FONT SIZE=+1>7 The righteous considereth the cause of the poor: <I>but</I> the
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wicked regardeth not to know <I>it.</I>
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</FONT></P>
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<P>
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It is a pity but that every one who sues <I>sub formâ
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pauperis</I>--<I>as a pauper,</I> should have an honest cause (they are
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of all others inexcusable if they have not), because the scripture has
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so well provided that it should have a fair hearing, and that the judge
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himself should be of counsel, as for the prisoner, so for the pauper.
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1. It is here made the character of a <I>righteous</I> judge that he
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<I>considers the cause of the poor.</I> It is every man's duty to
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consider the poor
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+41:1">Ps. xli. 1</A>),
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but the judgment of the poor is to be considered by those that sit in
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judgment; they must take as much pains to find out the right in a poor
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man's cause as in a rich man's. Sense of justice must make both judge
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and advocate as solicitous and industrious in the poor man's cause as
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if they hoped for the greatest advantage.
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2. It is made the character of a <I>wicked</I> man that because it is a
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poor man's cause, which there is nothing to be got by, he <I>regards
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not to know it,</I> in the true state of it, for he cares not which way
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it goes, right or wrong. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+29:16">Job xxix. 16</A>.</P>
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<A NAME="Pr29_8"> </A>
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<P>
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<FONT SIZE=+1>8 Scornful men bring a city into a snare: but wise <I>men</I> turn
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away wrath.
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</FONT></P>
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<P>
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See here,
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1. Who are the men that are dangerous to the public--<I>scornful
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men.</I> When such are employed in the business of the state they do
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things with precipitation, because they scorn to deliberate, and will
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not take time for consideration and consultation; they do things
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illegal and unjustifiable, because they scorn to be hampered by laws
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and constitutions; they break their faith, because they scorn to be
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bound by their word, and provoke the people, because they scorn to
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please them. Thus they <I>bring a city into a snare</I> by their ill
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conduct, or (as the margin reads it) they <I>set a city on fire;</I>
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they sow discord among the citizens and run them into confusion. Those
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are <I>scornful men</I> that mock at religion, the obligations of
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conscience, the fears of another world, and every thing that is sacred
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and serious. Such men are the plagues of their generation; they bring
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God's judgments upon a land, set men together by the ears, and so bring
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all to confusion.
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2. Who are the men that are the blessings of a land--the <I>wise
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men</I> who by promoting religion, which is true wisdom, <I>turn away
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the wrath</I> of God, and who, by prudent counsels, reconcile
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contending parties and prevent the mischievous consequences of
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divisions. Proud and foolish men kindle the fires which wise and good
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men must extinguish.</P>
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<A NAME="Pr29_9"> </A>
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<P>
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<FONT SIZE=+1>9 <I>If</I> a wise man contendeth with a foolish man, whether he
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rage or laugh, <I>there is</I> no rest.
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</FONT></P>
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<P>
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A wise man is here advised not to set his wit to a fool's, not to
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dispute with him, or by contending with him to think either of
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fastening reason upon him or gaining right from him: <I>If a wise man
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contend with a wise man,</I> he may hope to be understood, and, as far
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as he has reason and equity on his side, to carry his point, at least
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to bring the controversy to a head and make it issue amicably; but, if
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he <I>contend with a foolish man, there is no rest;</I> he will see no
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end of it, nor will he have any satisfaction in it, but must expect to
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be always uneasy.
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1. Whether the foolish man he contends with <I>rage or laugh,</I>
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whether he take angrily or scornfully what is said to him, whether he
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rail at it or mock at it, one of the two he will do, and so there will
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be <I>no rest.</I> However it is given, it will be ill-taken, and the
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wisest man must expect to be either scolded or ridiculed if he
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<I>contend with a fool.</I> He that fights with a dunghill, whether he
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be conqueror or conquered, is sure to be defiled.
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2. Whether the wise man himself <I>rage or laugh,</I> whether he take
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the serious or the jocular way of dealing with the fool, whether he be
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severe or pleasant with him, whether he come with a rod or with <I>the
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spirit of meekness</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:21">1 Cor. iv. 21</A>),
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it is all alike, no good is done. <I>We have piped unto you, and you
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have not danced, mourned unto you, and you have not lamented.</I></P>
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<A NAME="Pr29_10"> </A>
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<P>
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<FONT SIZE=+1>10 The bloodthirsty hate the upright: but the just seek his
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soul.
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</FONT></P>
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<P>
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Note,
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1. Bad men hate their best friends: <I>The blood-thirsty,</I> all the
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seed of the old serpent, who <I>was a murderer from the beginning,</I>
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all that inherit his enmity against the seed of the woman, <I>hate the
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upright;</I> they seek the ruin of good men because they condemn the
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wicked world and witness against it. Christ told his disciples that
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they should be <I>hated of all men.</I> Bloody men do especially
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<I>hate upright</I> magistrates, who would restrain and reform them,
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and put the laws in execution against them, and so really do them a
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kindness.
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2. Good men love their worst enemies: <I>The just,</I> whom the bloody
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men hate, <I>seek their soul,</I> pray for their conversion, and would
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gladly do any thing for their salvation. This Christ taught us.
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<I>Father, forgive them. The just seek his soul,</I> that is, the soul
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of the upright, whom the bloody hate (so it is commonly understood),
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seek to protect it from violence, and save it from, or avenge it at,
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the hands of <I>the blood-thirsty.</I></P>
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<A NAME="Pr29_11"> </A>
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<P>
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<FONT SIZE=+1>11 A fool uttereth all his mind: but a wise <I>man</I> keepeth it in
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till afterwards.
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</FONT></P>
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<P>
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Note,
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1. It is a piece of weakness to be very open: He is <I>a fool</I> who
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<I>utters all his mind,</I>--who tells every thing he knows, and has in
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his mouth instantly whatever he has in his thoughts, and can keep no
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counsel,--who, whatever is started in discourse, quickly shoots his
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bolt,--who, when he is provoked, will say any thing that comes
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uppermost, whoever is reflected upon by it,--who, when he is to speak
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of any business, will say all he thinks, and yet never thinks he says
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enough, whether choice or refuse, corn or chaff, pertinent or
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impertinent, you shall have it all.
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2. It is a piece of wisdom to be upon the reserve: <I>A wise man</I>
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will not <I>utter all his mind</I> at once, but will take time for a
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second thought, or reserve the present thought for a fitter time, when
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it will be more pertinent and likely to answer his intention; he will
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not deliver himself in a continued speech, or starched discourse, but
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with pauses, that he may hear what is to be objected and answer it.
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<I>Non minus interdum oratorium est tacere quam dicere</I>--<I>True
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oratory requires an occasional pause.</I> Plin. Ep. 7.6.</P>
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<A NAME="Pr29_12"> </A>
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<P>
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<FONT SIZE=+1>12 If a ruler hearken to lies, all his servants <I>are</I> wicked.
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</FONT></P>
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<P>
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Note,
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1. It is a great sin in any, especially in rulers, to <I>hearken to
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lies;</I> for thereby they not only give a wrong judgment themselves of
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persons and things, according to the lies they give credit to, but they
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encourage others to give wrong informations. Lies will be told to those
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that will hearken to them; but the receiver, in this case, is as bad as
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the thief.
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2. Those that do so will have <I>all their servants wicked.</I> All
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their servants will appear wicked, for they will have lies told of
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them; and they will be wicked, for they will tell lies to them. All
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that have their ear will fill their ear with slanders and false
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characters and representations; and so if princes, as well as people,
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|
will be deceived, they shall be deceived, and, instead of devolving the
|
|
guilt of their own false judgments upon their servants that misinformed
|
|
them, they must share in their servants' guilt, and on them will much
|
|
of the blame lie for encouraging such misinformations and giving
|
|
countenance and ear to them.</P>
|
|
|
|
<A NAME="Pr29_13"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 The poor and the deceitful man meet together: the L<FONT SIZE=-1><B>ORD</B></FONT>
|
|
lighteneth both their eyes.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This shows how wisely the great God serves the designs of his
|
|
providence by persons of very different tempers, capacities, and
|
|
conditions in the world, even,
|
|
|
|
1. By those that are contrary the one to the other. Some are
|
|
<I>poor</I> and forced to borrow; others are rich, have a great deal of
|
|
<I>the mammon of unrighteousness (deceitful riches</I> they are
|
|
called), and they are creditors, or <I>usurers,</I> as it is in the
|
|
margin. Some are <I>poor,</I> and honest, and laborious; others are
|
|
rich, slothful, and <I>deceitful.</I> They <I>meet together</I> in the
|
|
business of this world, and have dealings with one another, and <I>the
|
|
Lord enlightens both their eyes;</I> he causes his sun to shine upon
|
|
both and gives them both the comforts of this life. To some of both
|
|
sorts he gives his grace. He enlightens the eyes of the poor by giving
|
|
them patience, and of the deceitful by giving them repentance, as
|
|
Zaccheus.
|
|
|
|
2. By those that we think could best be spared. <I>The poor and the
|
|
deceitful</I> we are ready to look upon as blemishes of Providence, but
|
|
God makes even them to display the beauty of Providence; he has wise
|
|
ends not only in leaving the poor always with us, but in permitting
|
|
<I>the deceived and the deceiver,</I> for both <I>are his</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+12:16">Job xii. 16</A>)
|
|
|
|
and turn to his praise.</P>
|
|
|
|
<A NAME="Pr29_14"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 The king that faithfully judgeth the poor, his throne shall
|
|
be established for ever.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
1. The duty of magistrates, and that is, to judge faithfully between
|
|
man and man, and to determine all causes brought before them, according
|
|
to truth and equity, particularly to take care of <I>the poor,</I> not
|
|
to countenance them in an unjust cause for the sake of their poverty
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+23:3">Exod. xxiii. 3</A>),
|
|
|
|
but to see that their poverty do not turn to their prejudice if they
|
|
have a just cause. The rich will look to themselves, but <I>the
|
|
poor</I> and needy the prince must <I>defend</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+82:3">Ps. lxxxii. 3</A>)
|
|
|
|
and plead for,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:9">Prov. xxxi. 9</A>.
|
|
|
|
2. The happiness of those magistrates that do their duty. Their
|
|
<I>throne</I> of honour, their tribunal of judgment, <I>shall be
|
|
established for ever.</I> This will secure to them the favour of God
|
|
and strengthen their interest in the affections of their people, both
|
|
which will be the establishment of their power, and help to transmit it
|
|
to posterity and perpetuate it in the family.</P>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Parental Discipline.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<A NAME="Pr29_15"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 The rod and reproof give wisdom: but a child left <I>to
|
|
himself</I> bringeth his mother to shame.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Parents, in educating their children, must consider,
|
|
|
|
1. The benefit of due correction. They must not only tell their
|
|
children what is good and evil, but they must chide them, and correct
|
|
them too, if need be, when they either neglect that which is good or do
|
|
that which is evil. If a <I>reproof</I> will serve without <I>the
|
|
rod,</I> it is well, but <I>the rod</I> must never be used without a
|
|
rational and grave <I>reproof;</I> and then, though it may be a present
|
|
uneasiness both to the father and to the child, yet it will <I>give
|
|
wisdom. Vexatio dat intellectum--Vexation sharpens the intellect.</I>
|
|
The child will take warning, and so will get <I>wisdom.</I>
|
|
|
|
2. The mischief of undue indulgence: <I>A child</I> that is not
|
|
restrained or reproved, but is <I>left to himself,</I> as Adonijah was,
|
|
to follow his own inclinations, may do well if he will, but, if he take
|
|
to ill courses, nobody will hinder him; it is a thousand to one but he
|
|
proves a disgrace to his family, and <I>brings his mother,</I> who
|
|
fondled him and humoured him in his licentiousness, <I>to shame,</I> to
|
|
poverty, to reproach, and perhaps will himself be abusive to her and
|
|
give her ill language.</P>
|
|
|
|
<A NAME="Pr29_16"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 When the wicked are multiplied, transgression increaseth:
|
|
but the righteous shall see their fall.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. The more sinners there are the more sin there is: <I>When the
|
|
wicked,</I> being countenanced by authority, grow numerous, and walk on
|
|
every side, no marvel if <I>transgression increases,</I> as a plague in
|
|
the country is said to increase when still more and more are infected
|
|
with it. <I>Transgression</I> grows more impudent and bold, more
|
|
imperious and threatening, when there are many to keep it in
|
|
countenance. In the old world, when <I>men began to multiply,</I> they
|
|
began to degenerate and corrupt themselves and one another.
|
|
|
|
2. The more sin there is the nearer is the ruin threatened. Let not
|
|
<I>the righteous</I> have their faith and hope shocked by the increase
|
|
of sin and sinners. Let them not say that they have <I>cleansed their
|
|
hands in vain,</I> or that <I>God has forsaken the earth,</I> but wait
|
|
with patience; the transgressors shall fall, the measure of their
|
|
iniquity will be full, and then they shall fall from their dignity and
|
|
power, and fall into disgrace and destruction, and <I>the righteous
|
|
shall</I> have the satisfaction of <I>seeing their fall</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:34">Ps. xxxvii. 34</A>),
|
|
|
|
perhaps in this world, certainly in the judgment of the great day, when
|
|
the fall of God's implacable enemies will be the joy and triumph of
|
|
glorified saints. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+66:24,Ge+19:28">Isa. lxvi. 24; Gen. xix. 28</A>.</P>
|
|
|
|
<A NAME="Pr29_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 Correct thy son, and he shall give thee rest; yea, he shall
|
|
give delight unto thy soul.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is a very happy thing when children prove the comfort of their
|
|
parents. Good children are so; they <I>give them rest,</I> make them
|
|
easy, and free from the many cares they have had concerning them;
|
|
<I>yea,</I> they <I>give delight unto their souls.</I> It is a pleasure
|
|
to parents, which none know but those that are blessed with it, to see
|
|
the happy fruit of the good education they have given their children,
|
|
and to have a prospect of their well-doing for both worlds; it <I>gives
|
|
delight</I> proportionable to the many thoughts of heart that have been
|
|
concerning them.
|
|
|
|
2. In order to this, children must be trained up under a strict
|
|
discipline, and not suffered to do what they will and to go without
|
|
rebuke when they do amiss. The foolishness bound up in their hearts
|
|
must by correction be driven out when they are young, or it will break
|
|
out, to their own and their parents' shame, when they are grown up.</P>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Miscellaneous Maxims.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<A NAME="Pr29_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 Where <I>there is</I> no vision, the people perish: but he that
|
|
keepeth the law, happy <I>is</I> he.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here,
|
|
|
|
I. The misery of the people that want a settled ministry: <I>Where
|
|
there is no vision,</I> no prophet to expound the law, no priest or
|
|
Levite to teach the good knowledge of the Lord, no means of grace, the
|
|
word of the Lord is scarce, there is <I>no open vision</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+3:1">1 Sam. iii. 1</A>),
|
|
|
|
where it is so <I>the people perish;</I> the word has many
|
|
significations, any of which will apply here.
|
|
|
|
1. <I>The people are made naked,</I> stripped of their ornaments and so
|
|
exposed to shame, stripped of their armour and so exposed to danger.
|
|
How bare does a place look without Bibles and ministers, and what an
|
|
easy prey is it to the enemy of souls!
|
|
|
|
2. <I>The people rebel,</I> not only against God, but against their
|
|
prince; good preaching would make people good subjects, but, for want
|
|
of it, they are turbulent and factious, and <I>despise dominions,</I>
|
|
because they know no better.
|
|
|
|
3. <I>The people are idle,</I> or <I>they play,</I> as the scholars
|
|
are apt to do when the master is absent; they do nothing to any good
|
|
purpose, but stand all the day idle, and sporting in the market-place,
|
|
for want of instruction what to do and how to do it.
|
|
|
|
4. <I>They are scattered as sheep having no shepherd,</I> for want of
|
|
the masters of assemblies to call them and keep them together,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+6:34">Mark vi. 34</A>.
|
|
|
|
They are scattered from God and their duty by apostasies, from one
|
|
another by divisions; God is provoked to scatter them by his judgments,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+15:3,5">2 Chron. xv. 3, 5</A>.
|
|
|
|
5. <I>They perish;</I> they are <I>destroyed for lack of knowledge,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+4:6">Hos. iv. 6</A>.
|
|
|
|
See what reason we have to be thankful to God for the plenty of <I>open
|
|
vision</I> which we enjoy.</P>
|
|
|
|
<P>
|
|
|
|
II. The felicity of a people that have not only a settled, but a
|
|
successful ministry among them, the people that hear and <I>keep the
|
|
law,</I> among whom religion is uppermost; <I>happy</I> are such a
|
|
people and every particular person among them. It is not having the
|
|
law, but obeying it, and living up to it, that will entitle us to
|
|
blessedness.</P>
|
|
|
|
<A NAME="Pr29_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 A servant will not be corrected by words: for though he
|
|
understand he will not answer.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is the description of an unprofitable, slothful, wicked servant, a
|
|
slave that serves not from conscience, or love, but purely from fear.
|
|
Let those that have such servants put on patience to bear the vexation
|
|
and not disturb themselves at it. See their character.
|
|
|
|
1. No rational words will work upon them; they <I>will not be
|
|
corrected</I> and reformed, not brought to their business, nor cured of
|
|
their idleness and laziness, by fair means, no, nor by foul
|
|
<I>words;</I> even the most gentle master will be forced to use
|
|
severity with them; no reason will serve their turn, for they are
|
|
unreasonable.
|
|
|
|
2. No rational words will be got from them. They are dogged and sullen;
|
|
and, <I>though they understand</I> the questions you ask them, they
|
|
<I>will not</I> give you an <I>answer;</I> though you make it ever so
|
|
plain to them what you expect from them, they will not promise you to
|
|
mend what is amiss nor to mind their business. See the folly of those
|
|
servants whose mouth by their silence calls for strokes; they might
|
|
<I>be corrected by words</I> and save blows, but they <I>will
|
|
not.</I></P>
|
|
|
|
<A NAME="Pr29_20"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 Seest thou a man <I>that is</I> hasty in his words? <I>there is</I>
|
|
more hope of a fool than of him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon here shows that there is little hope of bringing a man to
|
|
wisdom that is hasty either,
|
|
|
|
1. Through rashness and inconsideration: <I>Seest thou a man that is
|
|
hasty in his matters,</I> that is of a light desultory wit, that seems
|
|
to take a thing quickly, but takes it by the halves, gallops over a
|
|
book or science, but takes no time to digest it, no time to pause or
|
|
muse upon a business? <I>There is more hope of</I> making a scholar and
|
|
a wise man of one that is dull and heavy, and slow in his studies, than
|
|
of one that has such a mercurial genius and cannot fix.
|
|
|
|
2. Through pride and conceitedness: <I>Seest thou a man that is</I>
|
|
forward to speak to every matter that is started, and affects to speak
|
|
first to it, to open it, and speak last to it, to give judgment upon
|
|
it, as if he were an oracle? <I>There is more hope of a</I> modest
|
|
<I>fool,</I> who is sensible of his folly, than of such a
|
|
self-conceited one.</P>
|
|
|
|
<A NAME="Pr29_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 He that delicately bringeth up his servant from a child
|
|
shall have him become <I>his</I> son at the length.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is an imprudent thing in a master to be too fond of a servant, to
|
|
advance him too fast, and admit him to be too familiar with him, to
|
|
suffer him to be over-nice and curious in his diet, and clothing, and
|
|
lodging, and so to bring him up delicately, because he is a favourite,
|
|
and an agreeable servant; it should be remembered that he is a servant,
|
|
and, by being thus indulged, will be spoiled for any other place.
|
|
Servants must endure hardness.
|
|
|
|
2. It is an ungrateful thing in a servant, but what is very common, to
|
|
behave insolently because he has been used tenderly. The humble
|
|
prodigal thinks himself unworthy <I>to be called a son,</I> and is
|
|
content to be a servant; the pampered slave thinks himself too good to
|
|
be called <I>a servant,</I> and will be <I>a son at the length,</I>
|
|
will take his ease and liberty, will be on a par with his master, and
|
|
perhaps pretend to the inheritance. Let masters <I>give their servants
|
|
that which is equal</I> and fit for them, and neither more nor less.
|
|
This is very applicable to the body, which is a servant to the soul;
|
|
those that <I>delicately bring up</I> the body, that humour it, and are
|
|
over-tender of it, will find that at length it will forget its place,
|
|
and <I>become a son,</I> a master, a perfect tyrant.</P>
|
|
|
|
<A NAME="Pr29_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 An angry man stirreth up strife, and a furious man aboundeth
|
|
in transgression.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here the mischief that flows from an angry, passionate, furious
|
|
disposition.
|
|
|
|
1. It makes men provoking to one another: <I>An angry man stirs up
|
|
strife,</I> is troublesome and quarrelsome in the family and in the
|
|
neighbourhood, blows the coals, and even forces those to fall out with
|
|
him that would live peaceable and quietly by him.
|
|
|
|
2. It makes men provoking to God: <I>A furious man,</I> who is wedded
|
|
to his humours and passions, cannot but <I>abound in
|
|
transgressions.</I> Undue anger is a sin which is the cause of many
|
|
sins; it not only hinders men from calling upon God's name, but it
|
|
occasions their swearing, and cursing, and profaning God's name.</P>
|
|
|
|
<A NAME="Pr29_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 A man's pride shall bring him low: but honour shall uphold
|
|
the humble in spirit.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This agrees with what Christ said more than once,
|
|
|
|
1. That those who <I>exalt themselves shall be abased.</I> Those that
|
|
think to gain respect by lifting up themselves above their rank, by
|
|
looking high, talking big, appearing fine, and applauding themselves,
|
|
will on the contrary expose themselves to contempt, lose their
|
|
reputation, and provoke God by humbling providences to bring them down
|
|
and lay them <I>low.</I>
|
|
|
|
2. That those who <I>humble themselves shall be exalted,</I> and shall
|
|
be established in their dignity: <I>Honour shall uphold the humble in
|
|
spirit;</I> their humility is their honour, and that shall make them
|
|
truly and safely great, and recommend them to the esteem of all that
|
|
are wise and good.</P>
|
|
|
|
<A NAME="Pr29_24"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 Whoso is partner with a thief hateth his own soul: he
|
|
heareth cursing, and bewrayeth <I>it</I> not.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here what sin and ruin those involve themselves in who are drawn
|
|
away by the enticement of sinners.
|
|
|
|
1. They incur a great deal of guilt: <I>He</I> does so that goes
|
|
<I>partner with</I> such as rob and defraud, and <I>casts in his lot
|
|
among them,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:11"><I>ch.</I> i. 11</A>,
|
|
|
|
&c. The receiver is as bad as the thief; and, being drawn in to join
|
|
with him in the commission of the sin, he cannot escape joining with
|
|
him in the concealment of it, though it be with the most horrid
|
|
perjuries and execrations. They <I>hear cursing</I> when they are sworn
|
|
to tell the whole truth, but they will not confess.
|
|
|
|
2. They hasten to utter ruin: They even <I>hate their own souls,</I>
|
|
for they wilfully do that which will be the inevitable destruction of
|
|
them. See the absurdities sinners are guilty of; they love death, than
|
|
which nothing is more dreadful, and <I>hate their own souls,</I> than
|
|
which nothing is more dear.</P>
|
|
|
|
<A NAME="Pr29_25"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 The fear of man bringeth a snare: but whoso putteth his
|
|
trust in the L<FONT SIZE=-1><B>ORD</B></FONT> shall be safe.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
1. We are cautioned not to dread the power of man, neither the power of
|
|
a prince nor the power of the multitude; both are formidable enough,
|
|
but the slavish fear of either <I>brings a snare,</I> that is, exposes
|
|
men to many insults (some take a pride in terrifying the timorous), or
|
|
rather exposes men to many temptations. Abraham, for <I>fear of
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man,</I> denied his wife, and Peter his Master, and many a one his God
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and religion. We must not shrink from duty, nor commit sin, to avoid
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the wrath of man, nor, though we see it coming upon us, be disquieted
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with fear,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+3:16,Ps+118:6">Dan. iii. 16; Ps. cxviii. 6</A>.
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He must himself die
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+51:12">Isa. li. 12</A>)
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and can but kill our body,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:5">Luke xii. 5</A>.
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2. We are encouraged to depend upon the power of God, which would keep
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us from all that <I>fear of man</I> which has either torment or
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temptation in it. <I>Whoso puts his trust in the Lord,</I> for
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protection and supply in the way of duty, <I>shall be</I> set on high,
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above the power of man and above the fear of that power. A holy
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confidence in God makes a man both great and easy, and enables him to
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look with a gracious contempt upon the most formidable designs of hell
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and earth against him. If God be my salvation, <I>I will trust and not
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be afraid.</I></P>
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<A NAME="Pr29_26"> </A>
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<P>
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<FONT SIZE=+1>26 Many seek the ruler's favour; but <I>every</I> man's judgment
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<I>cometh</I> from 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. What is the common course men take to advance and enrich themselves,
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and make themselves great: they <I>seek the ruler's favour,</I> and, as
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|
if all their judgment proceeded from him, to him they make all their
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|
court. Solomon was himself a <I>ruler,</I> and knew with what sedulity
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|
men made their application to him, some on one errand, others on
|
|
another, but all for his <I>favour.</I> It is the way of the world to
|
|
make interest with great men, and expect much from the smiles of second
|
|
causes, which yet are uncertain, and frequently disappoint them.
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|
<I>Many</I> take a great deal of pains in seeking <I>the ruler's
|
|
favour</I> and yet cannot have it; many have it for a little while, but
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|
they cannot keep themselves in it, by some little turn or other they
|
|
are brought under his displeasure; many have it, and keep it, and yet
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|
it does not answer their expectation, they cannot make that hand of it
|
|
that they promised themselves they should. Haman had <I>the ruler's
|
|
favour,</I> and yet it availed him nothing.
|
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|
2. What is the wisest course men can take to be happy. Let them look up
|
|
to God, and seek the favour of the Ruler of rulers; for <I>every man's
|
|
judgment proceeds from the Lord.</I> It is not with us as the ruler
|
|
pleases; his favour cannot make us happy, his frowns cannot make us
|
|
miserable. But it is as God pleases; every creature is that to us that
|
|
God makes it to be, no more and no other. He is the first Cause, on
|
|
which all second causes depend; if he help not, they cannot,
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+6:27,Job+34:29">2 Kings vi. 27; Job xxxiv. 29</A>.</P>
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<A NAME="Pr29_27"> </A>
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|
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<P>
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|
<FONT SIZE=+1>27 An unjust man <I>is</I> an abomination to the just: and <I>he that
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|
is</I> upright in the way <I>is</I> abomination to the wicked.
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</FONT></P>
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<P>
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This expresses not only the innate contrariety that there is between
|
|
virtue and vice, as between light and darkness, fire and water, but the
|
|
old enmity that has always been between the seed of the woman and the
|
|
seed of the serpent,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:15">Gen. iii. 15</A>.
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|
|
|
1. All that are sanctified have a rooted antipathy to wickedness and
|
|
wicked people. They have a good will to the souls of all (God has, and
|
|
would have none perish); but they hate the ways and practices of those
|
|
that are impious towards God and injurious towards men; they cannot
|
|
hear of them nor speak of them without a holy indignation; they loathe
|
|
the society of the ungodly and unjust, and dread the thought of giving
|
|
them any countenance, but do all they can to bring the wickedness of
|
|
the wicked to an end. Thus <I>an unjust</I> man makes himself odious
|
|
<I>to the just,</I> and it is one part of his present shame and
|
|
punishment that good men cannot endure him.
|
|
|
|
2. All that are unsanctified have a like rooted antipathy to godliness
|
|
and godly people: <I>He that is upright in the way,</I> that makes
|
|
conscience of what he says and does, <I>is an abomination to the
|
|
wicked,</I> whose wickedness is restrained perhaps and suppressed, or,
|
|
at least, shamed and condemned, by the uprightness of the upright.
|
|
Thus Cain did, who was <I>of his father the devil.</I> And this is not
|
|
only the wickedness of the wicked, that they hate those whom God loves,
|
|
but their misery too, that they hate those whom them shall shortly see
|
|
in everlasting bliss and honour, and who shall have <I>dominion over
|
|
them in the morning,</I>
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+49:14">Ps. xlix. 14</A>.</P>
|
|
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