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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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<HR>
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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. XI.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<A NAME="Pr11_1"> </A>
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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>Weighty Sayings.</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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<P>
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<FONT SIZE=+1>1 A false balance <I>is</I> abomination to the L<FONT SIZE=-1><B>ORD</B></FONT>: but a just
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weight <I>is</I> his delight.
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</FONT></P>
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<P>
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As religion towards God is a branch of universal righteousness (he is
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not an honest man that is not devout), so righteousness towards men is
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a branch of true religion, for he is not a godly man that is not
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honest, nor can he expect that his devotion should be accepted; for,
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1. Nothing is more offensive to God than deceit in commerce. <I>A
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false balance</I> is here put for all manner of unjust and fraudulent
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practices in dealing with any person, which are all an <I>abomination
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to the Lord,</I> and render those abominable to him that allow
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themselves in the use of such accursed arts of thriving. It is an
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affront to justice, which God is the patron of, as well as a wrong to
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our neighbour, whom God is the protector of. Men make light of such
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frauds, and think there is no sin in that which there is money to be
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got by, and, while it passes undiscovered, they cannot blame themselves
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for it; a blot is no blot till it is hit,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+12:7,8">Hos. xii. 7, 8</A>.
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But they are not the less an abomination to God, who will be the
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avenger of those that are defrauded by their brethren.
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2. Nothing is more pleasing to God than fair and honest dealing, nor
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more necessary to make us and our devotions acceptable to him: <I>A
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just weight is his delight.</I> He himself goes by a just weight, and
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holds the scale of judgment with an even hand, and therefore is pleased
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with those that are herein followers of him. A balance cheats, under
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pretence of doing right most exactly, and therefore is the greater
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abomination to God.</P>
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<A NAME="Pr11_2"> </A>
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<P>
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<FONT SIZE=+1>2 <I>When</I> pride cometh, then cometh shame: but with the lowly
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<I>is</I> wisdom.
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</FONT></P>
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<P>
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Observe,
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1. How he that exalts himself is here abased, and contempt put upon
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him. <I>When pride comes then comes shame.</I> Pride is a sin which men
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have reason to be themselves ashamed of; it is a shame to a man who
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springs out of the earth, who lives upon alms, depends upon God, and
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has forfeited all he has, to be proud. It is a sin which others cry out
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shame on and look upon with disdain; he that is haughty makes himself
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contemptible; it is a sin for which God often brings men down, as he
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did Nebuchadnezzar and Herod, whose ignominy immediately attended their
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vain-glory; for God <I>resists the proud,</I> contradicts them, and
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counterworks them, in the thing they are proud of,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+2:11">Isa. ii. 11</A>,
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&c.
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2. How he that humbles himself is here exalted, and a high character is
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given him. As with the proud there is folly, and will be shame, so
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<I>with the lowly there is wisdom,</I> and will be honour, for a man's
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wisdom gains him respect and makes his face to shine before men; or, if
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any be so base as to trample upon the humble, God will give them grace
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which will be their glory. Considering how safe, and quiet, and easy,
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those are that are of a humble spirit, what communion they have with
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God and comfort in themselves, we will say, <I>With the lowly is
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wisdom.</I></P>
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<A NAME="Pr11_3"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Advantages of the Righteous.</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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<P>
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<FONT SIZE=+1>3 The integrity of the upright shall guide them: but the
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perverseness of transgressors shall destroy them.
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</FONT></P>
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<P>
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It is not only promised that God will guide the upright, and threatened
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that he will destroy the transgressors, but, that we may be the more
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fully assured of both, it is here represented as if the nature of the
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thing were such on both sides that it would do it itself.
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1. The integrity of an honest man will itself be his guide in the way
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of duty and the way of safety. His principles are fixed, his rule is
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certain, and therefore his way is plain; his sincerity keeps him
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steady, and he needs not tack about every time the wind turns, having
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no other end to drive at than to keep a good conscience. <I>Integrity
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and uprightness</I> will <I>preserve</I> men,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+25:21">Ps. xxv. 21</A>.
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2. The iniquity of a bad man will itself be his ruin. As the plainness
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of a good man will be his protection, though he is ever so much
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exposed, so the perverseness of sinners will be their destruction,
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though they think themselves eve so well fortified. They shall fall
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into pits of their own digging,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:22"><I>ch.</I> v. 22</A>.</P>
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<A NAME="Pr11_4"> </A>
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<P>
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<FONT SIZE=+1>4 Riches profit not in the day of wrath: but righteousness
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delivereth from death.
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</FONT></P>
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<P>
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Note,
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1. The <I>day of death</I> will be a <I>day of wrath.</I> It is a
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messenger of God's wrath; therefore when Moses had meditated on man's
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mortality he takes occasion thence to admire <I>the power of God's
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anger,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+110:11">Ps. cx. 11</A>.
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It is a debt owing, not to nature, but to God's justice. <I>After death
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the judgment,</I> and that is a <I>day of wrath,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+6:17">Rev. vi. 17</A>.
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2. Riches will stand men in no stead that day. They will neither put
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by the stroke nor ease the pain, much less take out the sting; what
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profit will this world's birth-rights be of then? In the day of public
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judgments riches often expose men rather than protect them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+7:19">Ezek. vii. 19</A>.
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3. It is righteousness only that will <I>deliver from</I> the evil of
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<I>death.</I> A good conscience will make death easy, and take off the
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terror of it; it is the privilege of the righteous only not to be hurt
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of the second death, and so not much hurt by the first.</P>
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<A NAME="Pr11_5"> </A>
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<A NAME="Pr11_6"> </A>
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<P>
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<FONT SIZE=+1>5 The righteousness of the perfect shall direct his way: but
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the wicked shall fall by his own wickedness.
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6 The righteousness of the upright shall deliver them: but
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transgressors shall be taken in <I>their own</I> naughtiness.
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</FONT></P>
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<P>
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These two verses are, in effect, the same, and both to the same purport
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with
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:3"><I>v.</I> 3</A>.
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For the truths are here of such certainty and weight that they cannot
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be too often inculcated. Let us govern ourselves by these
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principles.</P>
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<P>
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I. That the ways of religion are plain and safe, and in them we may
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enjoy a holy security. A living principle of honesty and grace will be,
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1. Our best direction in the right way, in every doubtful case to say
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to us, <I>This is the way, walk in it.</I> He that acts without a guide
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looks right on and sees his way before him.
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2. Our best deliverance from every false way: <I>The righteousness of
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the upright</I> shall be armour of proof to them, to deliver them from
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the allurements of the devil and the world, and from their menaces.</P>
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<P>
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The ways of wickedness are dangerous and destructive: <I>The wicked
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shall fail</I> into misery and ruin <I>by their own wickedness,</I> and
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be <I>taken in their own naughtiness</I> as in a snare. <I>O Israel!
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thou hast destroyed thyself.</I> Their sin will be their punishment;
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that very thing by which they contrived to shelter themselves will make
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against them.</P>
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<A NAME="Pr11_7"> </A>
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<P>
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<FONT SIZE=+1>7 When a wicked man dieth, <I>his</I> expectation shall perish: and
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the hope of unjust <I>men</I> perisheth.
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</FONT></P>
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<P>
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Note,
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1. Even wicked men, while they live, may keep up a confident
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expectation of a happiness when they die, or at least a happiness in
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this world. The hypocrite has his hope, in which he wraps himself as
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the spider in her web. The worldling expects great matters from his
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wealth; he calls it <I>goods laid up for many years,</I> and hopes to
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take his ease in it and to be merry; but in death their expectation
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will be frustrated: the worldling must leave this world which he
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expected to continue in and the hypocrite will come short of that world
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which he expected to remove to,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+27:8">Job xxvii. 8</A>.
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2. It will be the great aggravation of the misery of wicked people that
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their hopes will sink into despair just when they expect them to be
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crowned with fruition. When a godly man dies his expectations are
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out-done, and all his fears vanish; but when a wicked man dies his
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expectations are dashed, dashed to pieces; in that very day his
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thoughts perish with which he had pleased himself, his hopes
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vanish.</P>
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<A NAME="Pr11_8"> </A>
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<P>
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<FONT SIZE=+1>8 The righteous is delivered out of trouble, and the wicked
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cometh in his stead.
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</FONT></P>
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<P>
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As always in death, so sometimes in life, the righteous are remarkably
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favoured and the wicked crossed.
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1. Good people are helped out of the distresses which they thought
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themselves lost in, and their feet are set in a large room,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+66:12,34:19">Ps. lxvi. 12; xxxiv. 19</A>.
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God has found out a way to deliver his people even when they have
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despaired and their enemies have triumphed, as if the wilderness had
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shut them in.
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2. The wicked have fallen into the distresses which they thought
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themselves far from, nay, which they had been instrumental to bring the
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righteous into, so that they seem to come in their stead, as a ransom
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for the just. Mordecai is saved from the gallows, Daniel from the
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lion's den, and Peter from the prison; and their persecutors <I>come in
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their stead.</I> The Israelites are delivered out of the Red Sea and
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the Egyptians drowned in it. So precious are the saints in God's eye
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that he <I>gives men for them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+43:3,4">Isa. xliii. 3, 4</A>.</P>
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<A NAME="Pr11_9"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Common Truths.</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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<P>
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<FONT SIZE=+1>9 An hypocrite with <I>his</I> mouth destroyeth his neighbour: but
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through knowledge shall the just be delivered.
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</FONT></P>
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<P>
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Here is,
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1. Hypocrisy designing ill. It is not only the murderer with his sword,
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but the <I>hypocrite with his mouth,</I> that <I>destroys his
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neighbour,</I> decoying him into sin, or into mischief, by the specious
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pretences of kindness and good-will. <I>Death and life are in the power
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of the tongue,</I> but no tongue more fatal than the flattering tongue.
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2. Honesty defeating the design and escaping the snare: <I>Through
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knowledge</I> of the devices of Satan <I>shall the just be
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delivered</I> from the snares which the hypocrite has laid for him;
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seducers shall not deceive the elect. By the knowledge of God, and the
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scriptures, and their own hearts, shall the just be delivered from
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those that lie in wait to deceive, and so to destroy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:18,19">Rom. xvi. 18, 19</A>.</P>
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<A NAME="Pr11_10"> </A>
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<A NAME="Pr11_11"> </A>
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<P>
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<FONT SIZE=+1>10 When it goeth well with the righteous, the city rejoiceth:
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and when the wicked perish, <I>there is</I> shouting.
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11 By the blessing of the upright the city is exalted: but it
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is overthrown by the mouth of the wicked.
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</FONT></P>
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<P>
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It is here observed,</P>
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<P>
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I. That good men are generally well-beloved by their neighbours, but
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nobody cares for wicked people.
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1. It is true there are some few that are enemies to the righteous,
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that are prejudiced against God and godliness, and are therefore vexed
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to see good men in power and prosperity; but all indifferent persons,
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even those that have no great stock of religion themselves, have a good
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word for a good man; and therefore <I>when it goes well with the
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righteous,</I> when they are advanced and put into a capacity of doing
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good according to their desire, it is so much the better for all about
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them, and <I>the city rejoices.</I> For the honour and encouragement of
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virtue, and as it is the accomplishment of the promise of God, we
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should be glad to see virtuous men prosper in the world, and brought
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into reputation.
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2. Wicked people may perhaps have here and there a well-wisher among
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those who are altogether such as themselves, but among the generality
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of their neighbours they get ill-will; they may be feared, but they are
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not loved, and therefore <I>when they perish there is shouting;</I>
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every body takes a pleasure in seeing them disgraced and disarmed,
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removed out of places of trust and power, chased out of the world, and
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wishes no greater loss may come to the town, the rather because they
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hope <I>the righteous may come in their stead,</I> as they into trouble
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instead of the righteous,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:8"><I>v.</I> 8</A>.
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Let a sense of honour therefore keep us in the paths of virtue, that we
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may live desired and die lamented, and not be hissed off the stage,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+27:23,Ps+52:6">Job xxvii. 23; Ps. lii. 6</A>.</P>
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<P>
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II. That there is good reason for this, because those that are good do
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good, but (<I>as saith the proverb of the ancients) wickedness proceeds
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from the wicked.</I>
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1. <I>Good men are public blessings</I>--<I>Vir bonus est commune
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bonum. By the blessing of the upright,</I> the blessings with which
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they are blessed, which enlarge their sphere of usefulness,--by the
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blessings with which they bless their neighbours, their advice, their
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example, their prayers, and all the instances of their serviceableness
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to the public interest,--by the blessings with which God blesses others
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for their sake,--by these <I>the city is exalted</I> and made more
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comfortable to the inhabitants, and more considerable among its
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neighbours.
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2. Wicked men are public nuisances, not only the burdens, but the
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plagues of their generation. The city is <I>overthrown by the mouth of
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the wicked,</I> whose evil communications corrupt good manners, are
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enough to debauch a town, to ruin virtue in it, and bring down the
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judgments of God upon it.</P>
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<A NAME="Pr11_12"> </A>
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<A NAME="Pr11_13"> </A>
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<P>
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<FONT SIZE=+1>12 He that is void of wisdom despiseth his neighbour: but a man
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of understanding holdeth his peace.
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13 A talebearer revealeth secrets: but he that is of a faithful
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spirit concealeth the matter.
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</FONT></P>
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<P>
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I. Silence is here recommended as an instance of true friendship, and a
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preservative of it, and therefore an evidence,
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1. Of wisdom: <I>A man of understanding,</I> that has rule over his own
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spirit, if he be provoked, <I>holds his peace,</I> that he may neither
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give vent to his passion nor kindle the passion of others by any
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opprobrious language or peevish reflections.
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2. Of sincerity: <I>He that is of a faithful spirit,</I> that is true,
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|
not only to his own promise, but to the interest of his friend,
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<I>conceals every matter</I> which, if divulged, may turn to the
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|
prejudice of his neighbour.</P>
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<P>
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II. This prudent friendly concealment is here opposed to two very bad
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vices of the tongue:--
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1. Speaking scornfully of a man to his face: <I>He that is void of
|
|
wisdom</I> discovers his folly by this; he <I>despises his
|
|
neighbour,</I> calls him <I>Raca,</I> and <I>Thou fool,</I> upon the
|
|
least provocation, and tramples upon him as not worthy to be set with
|
|
the dogs of his flock. He undervalues himself who thus undervalues one
|
|
that is made of the same mould.
|
|
|
|
2. Speaking spitefully of a man behind his back: <I>A tale-bearer,</I>
|
|
that carries all the stories he can pick up, true or false, from house
|
|
to house, to make mischief and sow discord, <I>reveals secrets</I>
|
|
which he has been entrusted with, and so breaks the laws, and forfeits
|
|
all the privileges, of friendship and conversation.</P>
|
|
|
|
<A NAME="Pr11_14"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 Where no counsel <I>is,</I> the people fall: but in the multitude
|
|
of counsellors <I>there is</I> safety.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
1. The bad omen of a kingdom's ruin: <I>Where no counsel is,</I> no
|
|
consultation at all, but every thing done rashly, or no prudent
|
|
consultation for the common good, but only caballing for parties and
|
|
divided interests, <I>the people fall,</I> crumble into factions, fall
|
|
to pieces, fall together by the ears, and fall an easy prey to their
|
|
common enemies. Councils of war are necessary to the operations of war;
|
|
two eyes see more than one; and mutual advice is in order to mutual
|
|
assistance.
|
|
|
|
2. The good presage of a kingdom's prosperity: <I>In the multitude of
|
|
counsellors,</I> that see their need one of another, and act in concert
|
|
and with concern for the public welfare, <I>there is safety;</I> for
|
|
what prudent methods one discerns not another may. In our private
|
|
affairs we shall often find it to our advantage to advise with many; if
|
|
they agree in their advice, our way will be the more clear; if they
|
|
differ, we shall hear what is to be said on all sides, and be the
|
|
better able to determine.</P>
|
|
|
|
<A NAME="Pr11_15"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Rewards of Righteousness.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 He that is surety for a stranger shall smart <I>for it:</I> and
|
|
he that hateth suretiship is sure.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here we are taught,
|
|
|
|
1. In general, that we may not use our estates as we will (he that gave
|
|
them to us has reserved to himself a power to direct us how we shall
|
|
use them, for they are not our own; we are but stewards), and further
|
|
that God in his law consults our interests and teaches us that charity
|
|
which begins at home, as well as that which must not end there. There
|
|
is a good husbandry which is good divinity, and a discretion in
|
|
ordering our affairs which is part of the character of a good man,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:5">Ps. cxii. 5</A>.
|
|
|
|
Every man must be just to his family, else he is not true to his
|
|
stewardship.
|
|
|
|
2. In particular, that we must not enter rashly into suretiship,
|
|
|
|
(1.) Because there is danger of bringing ourselves into trouble by it,
|
|
and our families too when we are gone: <I>He that is surety for a
|
|
stranger,</I> for any one that asks him and promises him to be bound
|
|
for him another time, for one whose person perhaps he knows, and thinks
|
|
he knows his circumstances, but is mistaken, he <I>shall smart for it.
|
|
Contritione conteretur--he shall be certainly and sadly crushed and
|
|
broken by it,</I> and perhaps become a bankrupt. Our Lord Jesus was
|
|
surety for us when we were strangers, nay, enemies, and he smarted for
|
|
it; <I>it pleased the Lord to bruise him.</I>
|
|
|
|
(2.) Because he that resolves against all such suretiship keeps upon
|
|
sure grounds, which a man may do if he take care not to launch out any
|
|
further into business than his own credit will carry him, so that he
|
|
needs not ask others to be bound for him.</P>
|
|
|
|
<A NAME="Pr11_16"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 A gracious woman retaineth honour: and strong <I>men</I> retain
|
|
riches.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
1. It is allowed that <I>strong men retain riches,</I> that those who
|
|
bustle in the world, who are men of spirit and interest, and are able
|
|
to make their part good against all who stand in their way, are likely
|
|
to keep what they have and to get more, while those who are weak are
|
|
preyed upon by all about them.
|
|
|
|
2. It is taken for granted that <I>a gracious woman</I> is as
|
|
solicitous to preserve her reputation for wisdom and modesty, humility
|
|
and courtesy, and all those other graces that are the true ornaments of
|
|
her sex, as strong men are to secure their estates; and those women who
|
|
are truly gracious will, in like manner, effectually secure their
|
|
honour by their prudence and good conduct. <I>A gracious woman</I> is
|
|
as honourable as a valiant man and her honour is as sure.</P>
|
|
|
|
<A NAME="Pr11_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 The merciful man doeth good to his own soul: but <I>he that
|
|
is</I> cruel troubleth his own flesh.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
It is a common principle, Every one for himself. <I>Proximus egomet
|
|
mihi--None so near to me as myself.</I> Now, if this be rightly
|
|
understood, it will be a reason for the cherishing of gracious
|
|
dispositions in ourselves and the crucifying of corrupt ones. We are
|
|
friends or enemies to ourselves, even in respect of present comfort,
|
|
according as we are or are not governed by religious principles.
|
|
|
|
1. A <I>merciful,</I> tender, good humoured <I>man, does good to his
|
|
own soul,</I> makes and keeps himself easy. He has the pleasure of
|
|
doing his duty, and contributing to the comfort of those that are to
|
|
him as <I>his own soul;</I> for <I>we are members one of another.</I>
|
|
He that waters others with his temporal good things shall find that God
|
|
will water him with his spiritual blessings, which will do the best
|
|
<I>good to his own soul.</I> See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+58:7">Isa. lviii. 7</A>,
|
|
|
|
&c. <I>If thou hide not thy eyes from thy own flesh,</I> but do good to
|
|
others, as to thyself, if thou do good with thy own soul and <I>draw
|
|
that out to the hungry,</I> thou wilt do good to thy own soul; for the
|
|
Lord shall <I>satisfy thy soul</I> and <I>make fat thy bones.</I> Some
|
|
make it part of the character of a <I>merciful man,</I> that he will
|
|
make much of himself; that disposition which inclines him to be
|
|
charitable to others will oblige him to allow himself also that which
|
|
is convenient and to <I>enjoy the good of all his labour.</I> We may by
|
|
the <I>soul</I> understand the <I>inward man,</I> as the apostle calls
|
|
it, and then it teaches us that the first and great act of mercy is to
|
|
provide well for our own souls the necessary supports of the spiritual
|
|
life.
|
|
|
|
2. A <I>cruel,</I> froward, ill-natured man, <I>troubles his own
|
|
flesh,</I> and so his sin becomes his punishment; he starves and dies
|
|
for want of what he has, because he has not a heart to use it either
|
|
for the good of others of for his own. He is vexatious to his nearest
|
|
relations, that are, and should be, to him as his own flesh,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:29">Eph. v. 29</A>.
|
|
|
|
Envy, and malice, and greediness of the world, are the rottenness of
|
|
the bones and the consumption of the flesh.</P>
|
|
|
|
<A NAME="Pr11_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 The wicked worketh a deceitful work: but to him that soweth
|
|
righteousness <I>shall be</I> a sure reward.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Sinners put a most fatal cheat upon themselves: <I>The wicked works
|
|
a deceitful work,</I> builds himself a house upon the sand, which will
|
|
deceive him when the storm comes, promises himself <I>that</I> by his
|
|
sin which he will never gain; nay, it is cutting his throat when it
|
|
smiles upon him. <I>Sin deceived me, and by it slew me.</I>
|
|
|
|
2. Saints lay up the best securities for themselves: He <I>that sows
|
|
righteousness,</I> that is good, and makes it his business to do good,
|
|
with an eye to a future recompence, he shall have <I>a sure reward;</I>
|
|
it is made as sure to him as eternal truth can make it. If the seedness
|
|
fail not, the harvest shall not,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:8">Gal. vi. 8</A>.</P>
|
|
|
|
<A NAME="Pr11_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 As righteousness <I>tendeth</I> to life: so he that pursueth evil
|
|
<I>pursueth it</I> to his own death.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
It is here shown that righteousness, not only by the divine judgment,
|
|
will end in life, and wickedness in death, but that righteousness, in
|
|
its own nature, has a direct tendency to life and wickedness to death.
|
|
|
|
1. True holiness is true happiness; it is a preparative for it, a
|
|
pledge and earnest of it. <I>Righteousness</I> inclines, disposes, and
|
|
leads, the soul <I>to life.</I>
|
|
|
|
2. In like manner, those that indulge themselves in sin are fitting
|
|
themselves for destruction. The more violent a man is in sinful
|
|
pursuits the more eagerly bent he is upon his own destruction; he
|
|
awakens it when it seemed to slumber and hastens it when it seemed to
|
|
linger.</P>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Weighty Sayings.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 They that are of a froward heart <I>are</I> abomination to the
|
|
L<FONT SIZE=-1><B>ORD</B></FONT>: but <I>such as are</I> upright in <I>their</I> way <I>are</I> his delight.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
It concerns us to know what God hates and what he loves, that we may
|
|
govern ourselves accordingly, may avoid his displeasure and recommend
|
|
ourselves to his favour. Now here we are told,
|
|
|
|
1. That nothing is more offensive to God than hypocrisy and
|
|
double-dealing, for these are signified by the word which we translate
|
|
<I>frowardness,</I> pretending justice, but intending wrong, walking in
|
|
crooked ways, to avoid discovery. Those <I>are of a froward heart</I>
|
|
who act in contradiction to that which is good, under a profession of
|
|
that which is good, and such are, more than any sinners, an
|
|
<I>abomination to the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:5">Isa. lxv. 5</A>.
|
|
|
|
2. That nothing is more pleasing to God than sincerity and
|
|
plain-dealing: <I>Such as are upright in their way,</I> such as aim and
|
|
act with integrity, such as have their conversation in the world <I>in
|
|
simplicity and godly sincerity, not with fleshly wisdom,</I> these God
|
|
delights in, these he even boasts of (<I>Hast thou considered my
|
|
servant Job?</I>) and will have us to admire. <I>Behold an Israelite
|
|
indeed!</I></P>
|
|
|
|
<A NAME="Pr11_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 <I>Though</I> hand <I>join</I> in hand, the wicked shall not be
|
|
unpunished: but the seed of the righteous shall be delivered.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Observe,
|
|
|
|
1. That confederacies in sin shall certainly be broken, and shall not
|
|
avail to protect the sinners: <I>Though hand join in hand,</I> though
|
|
there are many that concur by their practice to keep wickedness in
|
|
countenance, and engage to stand by one another in defending it against
|
|
all the attacks of virtue and justice,--though they are in league for
|
|
the support and propagation of it,--though wicked children tread in the
|
|
steps of their wicked parents, and resolve to keep up the trade, in
|
|
defiance of religion,--yet all this will not protect them from the
|
|
justice of God; they shall not be held guiltless; it will not excuse
|
|
them to say that they did as the most did and as their company did;
|
|
they <I>shall not be unpunished;</I> witness the flood that was brought
|
|
upon a whole world of ungodly men. Their number, and strength, and
|
|
unanimity in sin will stand them in no stead when the day of vengeance
|
|
comes.
|
|
|
|
2. That entails of religion shall certainly be blessed: <I>The seed of
|
|
the righteous,</I> that follow the steps of their righteousness, though
|
|
they may fall into trouble, shall, in due time, <I>be delivered.</I>
|
|
Though justice may come slowly to punish the wicked, and mercy may come
|
|
slowly to save the righteous, yet both will come surely. Sometimes
|
|
<I>the seed of the righteous,</I> though they are not themselves
|
|
righteous, are delivered for the sake of their godly ancestors, as
|
|
Israel often, and the seed of David.</P>
|
|
|
|
<A NAME="Pr11_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 <I>As</I> a jewel of gold in a swine's snout, <I>so is</I> a fair
|
|
woman which is without discretion.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
By <I>discretion</I> here we must understand <I>religion</I> and
|
|
<I>grace,</I> a true taste and relish (so the word signifies) of the
|
|
honours and pleasures that attend an unspotted virtue; so that <I>a
|
|
woman without discretion</I> is a woman of a loose and dissolute
|
|
conversation; and then observe,
|
|
|
|
1. It is taken for granted here that beauty or comeliness of body is
|
|
<I>as a jewel of gold,</I> a thing very valuable, and, where there is
|
|
wisdom and grace to guard against the temptations of it, it is a great
|
|
ornament, (<I>Gratior est pulchro veniens de corpore virtus--Virtue
|
|
appears peculiarly graceful when associated with beauty</I>); but a
|
|
foolish wanton woman, of a light carriage, is fitly compared to a
|
|
swine, though she be ever so handsome, wallowing in the mire of filthy
|
|
lusts, with which the mind and conscience are defiled, and, though
|
|
washed, returning to them.
|
|
|
|
2. It is lamented that beauty should be so abused as it is by those
|
|
that have not modesty with it. It seems ill-bestowed upon them; it is
|
|
quite misplaced, <I>as a jewel in a swine's snout,</I> with which he
|
|
roots in the dunghill. If beauty be not guarded by virtue, the virtue
|
|
is exposed by the beauty. It may be applied to all other bodily
|
|
endowments and accomplishments; it is a pity that those should have
|
|
them who have not discretion to use them well.</P>
|
|
|
|
<A NAME="Pr11_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 The desire of the righteous <I>is</I> only good: <I>but</I> the
|
|
expectation of the wicked <I>is</I> wrath.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This tells us what <I>the desire</I> and <I>expectation of the
|
|
righteous</I> and <I>of the wicked</I> are and how they will prove,
|
|
what they would have and what they shall have.
|
|
|
|
1. <I>The righteous</I> would have <I>good, only good;</I> all they
|
|
desire is that it may go well with all about them; they wish no hurt to
|
|
any, but happiness to all; as to themselves, their desire is not to
|
|
gratify any evil lust, but to obtain the favour of a good God and to
|
|
preserve the peace of a good conscience; and good they shall have, that
|
|
good which they desire,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:4">Ps. xxxvii. 4</A>.
|
|
|
|
2. <I>The wicked</I> would have <I>wrath;</I> they desire the woeful
|
|
day, that God's judgments may gratify their passion and revenge, may
|
|
remove those that stand in their way, and that they may make an
|
|
advantage to themselves by fishing in troubled waters; and wrath they
|
|
shall have, so shall their doom be. They expect and desire mischief to
|
|
others, but it shall return upon themselves; as they loved cursing,
|
|
they shall have enough of it.</P>
|
|
|
|
<A NAME="Pr11_24"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Praise of Liberality.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 There is that scattereth, and yet increaseth; and <I>there is</I>
|
|
that withholdeth more than is meet, but <I>it tendeth</I> to poverty.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is possible a man may grow rich by prudently spending what he
|
|
has, may scatter in works of piety, charity, and generosity, and yet
|
|
may increase; nay, by that means may increase, as the corn is increased
|
|
by being sown. By cheerfully using what we have our spirits are
|
|
exhilarated, and so fitted for the business we have to do, by minding
|
|
which closely what we have is increased; it gains a reputation which
|
|
contributes to the increase. But it is especially to be ascribed to
|
|
God; he blesses the giving hand, and so makes it a getting hand,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+9:20">2 Cor. ix. 20</A>.
|
|
|
|
<I>Give, and it shall be given you.</I>
|
|
|
|
2. It is possible a man may grow poor by meanly sparing what he has,
|
|
<I>withholding more than is meet,</I> not paying just debts, not
|
|
relieving the poor, not providing what is convenient for the family,
|
|
not allowing necessary expenses for the preservation of the goods; this
|
|
<I>tends to poverty;</I> it cramps men's ingenuity and industry,
|
|
weakens their interest, destroys their credit, and forfeits the
|
|
blessing of God: and, let men be ever so saving of what they have, if
|
|
God blast it and blow upon it, it comes to nothing. <I>A fire not
|
|
blown</I> shall <I>consume it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hag+1:6,9">Hag. i. 6, 9</A>.</P>
|
|
|
|
<A NAME="Pr11_25"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 The liberal soul shall be made fat: and he that watereth
|
|
shall be watered also himself.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
So backward we are to works of charity, and so ready to think that
|
|
giving undoes us, that we need to have it very much pressed upon us how
|
|
much it is for our own advantage to do good to others, as before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:17"><I>v.</I> 17</A>.
|
|
|
|
1. We shall have the comfort of it in our own bosoms: <I>The liberal
|
|
soul,</I> the soul of blessing, that prays for the afflicted and
|
|
provides for them, that scatters blessings with gracious lips and
|
|
generous hands, that soul <I>shall be made fat</I> with true pleasure
|
|
and enriched with more grace.
|
|
|
|
2. We shall have the recompence of it both from God and man: <I>He that
|
|
waters</I> others with the streams of his bounty <I>shall be also
|
|
watered himself;</I> God will certainly return it in the dews, in the
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plentiful showers, of his blessing, which he will <I>pour out, till
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there be not room enough to receive it,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:10">Mal. iii. 10</A>.
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Men that have any sense of gratitude will return it if there be
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occasion; the <I>merciful shall find mercy</I> and the kind be kindly
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dealt with.
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3. We shall be enabled still to do yet more good: <I>He that waters,
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even he shall be as rain</I> (so some read it); he shall be recruited
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as the clouds are which return after the rain, and shall be further
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useful and acceptable, as the rain to the new-mown grass. <I>he that
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teaches shall learn</I> (so the Chaldee reads it); he that uses his
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|
knowledge in teaching others shall himself be taught of God; to him
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that has, and uses what he has, more shall be given.</P>
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<A NAME="Pr11_26"> </A>
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<P>
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<FONT SIZE=+1>26 He that withholdeth corn, the people shall curse him: but
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blessing <I>shall be</I> upon the head of him that selleth <I>it.</I>
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</FONT></P>
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<P>
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See here,
|
|
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1. What use we are to make of the gifts of God's bounty; we must not
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|
hoard them up merely for our own advantage, that we may be enriched by
|
|
them, but we must bring them forth for the benefit of others, that they
|
|
may be supported and maintained by them. It is a sin, when corn is dear
|
|
and scarce, to withhold it, in hopes that it will still grow dearer, so
|
|
to keep up and advance the market, when it is already so high that the
|
|
poor suffer by it; and at such a time it is the duty of those that have
|
|
stocks of corn by them to consider the poor, and to be willing to sell
|
|
at the market-price, to be content with moderate profit, and not aim to
|
|
make a gain of God's judgments. It is a noble and extensive piece of
|
|
charity for those that have stores wherewithal to do it to help to keep
|
|
the markets low when the price of our commodities grows excessive.
|
|
|
|
2. What regard we are to have to the voice of the people. We are not
|
|
to think it an indifferent thing, and not worth heeding, whether we
|
|
have the ill will and word, or the good will and word, of our
|
|
neighbours, their prayers or their curses; for here we are taught to
|
|
dread their curses, and forego our own profit rather than incur them;
|
|
and to court their blessings, and be at some expense to purchase them.
|
|
Sometimes, <I>vox populi est vox Dei</I>--<I>the voice of the people is
|
|
the voice of God.</I></P>
|
|
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<A NAME="Pr11_27"> </A>
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|
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<A NAME="Sec7"> </A>
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|
<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Folly and Misery of Sinners.</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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<P>
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|
<FONT SIZE=+1>27 He that diligently seeketh good procureth favour: but he
|
|
that seeketh mischief, it shall come unto him.
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|
</FONT></P>
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|
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|
<P>
|
|
|
|
Observe,
|
|
|
|
1. Those that are industrious to do good in the world get themselves
|
|
beloved both with God and man: <I>He that rises early to that which is
|
|
good</I> (so the word is), that seeks opportunities of serving his
|
|
friends and relieving the poor, and lays out himself therein,
|
|
<I>procures favour.</I> All about him love him, and speak well of him,
|
|
and will be ready to do him a kindness; and, which is better than that,
|
|
better than life, he has God's lovingkindness.
|
|
|
|
2. Those that are industrious to do mischief are preparing ruin for
|
|
themselves: <I>It shall come unto them;</I> some time or other they
|
|
will be paid in their own coin. And, observe, <I>seeking mischief</I>
|
|
is here set in opposition to <I>seeking good;</I> for those that are
|
|
not doing good are doing hurt.</P>
|
|
|
|
<A NAME="Pr11_28"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>28 He that trusteth in his riches shall fall: but the righteous
|
|
shall flourish as a branch.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Observe,
|
|
|
|
1. Our riches will fail us when we are in the greatest need: <I>He that
|
|
trusts in them,</I> as if they would secure him the favour of God and
|
|
be his protection and portion, <I>shall fall,</I> as a man who lays his
|
|
weight on a broken reed, which will not only disappoint him, but run
|
|
into his hand and pierce him.
|
|
|
|
2. Our righteousness will stand us in stead when our riches fail us:
|
|
<I>The righteous shall</I> then <I>flourish as a branch,</I> the branch
|
|
of righteousness, like a tree whose leaf shall not wither,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+1:3">Ps. i. 3</A>.
|
|
|
|
Even in death, when riches fail men, the <I>bones</I> of the righteous
|
|
<I>shall flourish as a herb,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+66:14">Isa. lxvi. 14</A>.
|
|
|
|
When those that take root in the world wither those that are grafted
|
|
into Christ and partake of his root and fatness shall be fruitful and
|
|
flourishing.</P>
|
|
|
|
<A NAME="Pr11_29"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>29 He that troubleth his own house shall inherit the wind: and
|
|
the fool <I>shall be</I> servant to the wise of heart.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Two extremes in the management of family-affairs are here condemned and
|
|
the ill consequences of them foretold:--
|
|
|
|
1. Carefulness and carnal policy, on the one hand. There are those that
|
|
by their extreme earnestness in pursuit of the world, their anxiety
|
|
about their business and fretfulness about their losses, their
|
|
strictness with their servants and their niggardliness towards their
|
|
families, <I>trouble their own houses</I> and give continual vexation
|
|
to all about them; while others think, by supporting factions and feuds
|
|
in their families, which are really a trouble to their houses, to serve
|
|
some turn for themselves, and either to get or to save by it. But they
|
|
will both be disappointed; they will <I>inherit the wind.</I> All they
|
|
will get by these arts will not only be empty and worthless as the
|
|
wind, but noisy and troublesome, vanity and vexation.
|
|
|
|
2. Carelessness and want of common prudence, on the other. He that is a
|
|
fool in his business, that either minds it not or goes awkwardly about
|
|
it, that has no contrivance and consideration, no only loses his
|
|
reputation and interest, but becomes a <I>servant to the wise in
|
|
heart.</I> He is impoverished, and forced to work for his living; while
|
|
those that manage wisely raise themselves, and come to have dominion
|
|
over him, and others like him. It is rational, and very fit, that
|
|
<I>the fool</I> should <I>be servant to the wise in heart,</I> and upon
|
|
that account, among others, we are bound to submit our wills to the
|
|
will of God, and to be subject to him, because we are fools and he is
|
|
infinitely wise.</P>
|
|
|
|
<A NAME="Pr11_30"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>30 The fruit of the righteous <I>is</I> a tree of life; and he that
|
|
winneth souls <I>is</I> wise.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This shows what great blessings good men are, especially those that are
|
|
eminently wise, to the places where they live, and therefore how much
|
|
to be valued.
|
|
|
|
1. The righteous are as <I>trees of life;</I> the fruits of their piety
|
|
and charity, their instructions, reproofs, examples, and prayers, their
|
|
interest in heaven, and their influence upon earth, are like the fruits
|
|
of that tree, precious and useful, contributing to the support and
|
|
nourishment of the spiritual life in many; they are the ornaments of
|
|
paradise, God's church on earth, for whose sake it stands.
|
|
|
|
2. The wise are something more; they are as trees of knowledge, not
|
|
forbidden, but commanded knowledge. <I>He that is wise,</I> by
|
|
communicating his wisdom, <I>wins souls,</I> wins upon them to bring
|
|
them in love with God and holiness, and so wins them over into the
|
|
interests of God's kingdom among men. The wise are said to <I>turn many
|
|
to righteousness,</I> and that is the same with winning souls here,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+12:3">Dan. xii. 3</A>.
|
|
|
|
Abraham's proselytes are called <I>the souls that he had gotten,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+12:5">Gen. xii. 5</A>.
|
|
|
|
Those that would win souls have need of wisdom to know how to deal with
|
|
them; and those that do win souls show that they are wise.</P>
|
|
|
|
<A NAME="Pr11_31"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>31 Behold, the righteous shall be recompensed in the earth:
|
|
much more the wicked and the sinner.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This, I think, is the only one of Solomon's proverbs that has that note
|
|
of attention prefixed to it, <I>Behold!</I> which intimates that it
|
|
contains not only an evident truth, which may be beheld, but an eminent
|
|
truth, which must be considered.
|
|
|
|
1. Some understand both parts of a recompence in displeasure: <I>The
|
|
righteous,</I> if they do amiss, shall be punished for their offences
|
|
in this world; much more shall wicked people be punished for theirs,
|
|
which are committed, not through infirmity, but with a high hand. If
|
|
judgment begin at the house of God, what will become of the ungodly?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:17,18,Lu+23:31">1 Pet. iv. 17, 18; Luke xxiii. 31</A>.
|
|
|
|
2. I rather understand it of a recompence of reward to the righteous
|
|
and punishment to sinners. Let us behold providential retributions.
|
|
There are some recompences <I>in the earth,</I> in this world, and in
|
|
the things of this world, which prove that <I>verily there is a God
|
|
that judges in the earth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+58:11">Ps. lviii. 11</A>);
|
|
|
|
but they are not universal; many sins go unpunished in the earth, and
|
|
services unrewarded, which indicates that there is a judgment to come,
|
|
and that there will be more exact and full retributions in the future
|
|
state. Many times <I>the righteous</I> are <I>recompensed</I> for their
|
|
righteousness here <I>in the earth,</I> though that is not the
|
|
principal, much less the only reward either intended for them or
|
|
intended by them; but whatever the word of God has promised them, or
|
|
the wisdom of God sees good for them, they shall have <I>in the earth.
|
|
The wicked</I> also, <I>and the sinner,</I> are sometimes remarkably
|
|
punished in this life, nations, families, particular persons. And if
|
|
the righteous, who do not deserve the least reward, yet have part of
|
|
their recompence here on earth, much more shall the wicked, who deserve
|
|
the greatest punishment, have part of their punishment on earth, as an
|
|
earnest of worse to come. Therefore <I>stand in awe and sin not.</I> If
|
|
those have two heavens that merit none, much more shall those have two
|
|
hells that merit both.</P>
|
|
|
|
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