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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Proverbs XVI].</TITLE>
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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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<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. XVI.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Sovereignty of Divine Providence.</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="Pr16_1"> </A>
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<P>
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<FONT SIZE=+1>1 The preparations of the heart in man, and the answer of the
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tongue, <I>is</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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As we read this, it teaches us a great truth, that we are not
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sufficient of ourselves to <I>think or speak any thing of ourselves</I>
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that is wise and good, but that all <I>our sufficiency is of God,</I>
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who is with the heart and with the mouth, and <I>works in us both to
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will and to do,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:13,Ps+10:17">Phil. ii. 13; Ps. x. 17</A>.
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But most read it otherwise: <I>The preparation of the heart is in
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man</I> (he may contrive and design this and the other) but <I>the
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answer of the tongue,</I> not only the delivering of what he designed
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to speak, but the issue and success of what he designed to do, <I>is of
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the Lord.</I> That is, in short,
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1. <I>Man purposes.</I> He has a freedom of thought and a freedom of
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will permitted him; let him form his projects, and lay his schemes, as
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he thinks best: but, after all,
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2. <I>God disposes.</I> Man cannot go on with his business without the
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assistance and blessing of God, who <I>made man's mouth</I> and teaches
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us what we shall say. Nay, God easily can, and often does, cross men's
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purposes, and break their measures. It was a curse that was prepared in
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Balaam's heart, but the answer of the tongue was a blessing.</P>
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<A NAME="Pr16_2"> </A>
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<P>
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<FONT SIZE=+1>2 All the ways of a man <I>are</I> clean in his own eyes; but the
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L<FONT SIZE=-1><B>ORD</B></FONT> weigheth the spirits.
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</FONT></P>
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<P>
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Note,
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1. We are all apt to be partial in judging of ourselves: <I>All the
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ways of a man,</I> all his designs, all his doings, <I>are clean in his
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own eyes,</I> and he sees nothing amiss in them, nothing for which to
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condemn himself, or which should make his projects prove otherwise than
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well; and therefore he is confident of success, and that the answer of
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the tongue shall be according to the expectations of the heart; but
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there is a great deal of pollution cleaving to our ways, which we are
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not aware of, or do not think so ill of as we ought.
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2. The judgment of God concerning us, we are sure, is according to
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truth: He <I>weighs the spirits</I> in a just and unerring balance,
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knows what is in us, and passes a judgment upon us accordingly, writing
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<I>Tekel</I> upon that which passed our scale with
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approbation--<I>weighed in the balance and found wanting;</I> and by
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his judgment we must stand or fall. He not only sees men's ways but
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tries their spirits, and we are as our spirits are.</P>
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<A NAME="Pr16_3"> </A>
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<P>
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<FONT SIZE=+1>3 Commit thy works unto the L<FONT SIZE=-1><B>ORD</B></FONT>, and thy thoughts shall be
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established.
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</FONT></P>
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<P>
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Note,
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1. It is a very desirable thing to have <I>our thoughts
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established,</I> and not tossed, and put into a hurry, by disquieting
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cares and fears,--to go on in an even steady course of honesty and
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piety, not disturbed, or put out of frame, by any event or change,--to
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be satisfied that all shall work for good and issue well at last, and
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therefore to be always easy and sedate.
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2. The only way to have our <I>thoughts established</I> is to <I>commit
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our works to the Lord.</I> The great concerns of our souls must be
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committed to the grace of God, with a dependence upon and submission to
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the conduct of that grace
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+1:12">2 Tim. i. 12</A>);
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all our outward concerns must be committed to the providence of God,
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and to the sovereign, wise, and gracious disposal of that providence.
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<I>Roll thy works upon the Lord</I> (so the word is); roll the burden
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of thy care from thyself upon God. Lay the matter before him by prayer.
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<I>Make known thy works unto the Lord</I> (so some read it), not only
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the works of thy hand, but the workings of thy heart; and then leave it
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with him, by faith and dependence upon him, submission and resignation
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to him. <I>The will of the Lord be done.</I> We may then be easy when
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we resolve that whatever pleases God shall please us.</P>
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<A NAME="Pr16_4"> </A>
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<P>
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<FONT SIZE=+1>4 The L<FONT SIZE=-1><B>ORD</B></FONT> hath made all <I>things</I> for himself: yea, even the
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wicked for the day of evil.
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</FONT></P>
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<P>
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Note,
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1. That God is the first cause. He is the former of all things and all
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persons, the fountain of being; he gave every creature the being it has
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and appointed it its place. Even the wicked are his creatures, though
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they are rebels; he gave them those powers with which they fight
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against him, which aggravates their wickedness, that they will not let
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him that made them rule them, and therefore, though he made them, he
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will not save them.
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2. That God is the last end. All is of him and from him, and therefore
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all is to him and for him. He made all according to his will and for
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his praise; he designed to serve his own purposes by all his creatures,
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and he will not fail of his designs; all are his servants. The wicked
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he is not glorified by, but he will be glorified upon. He makes no man
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wicked, but he made those who he foresaw would be wicked: yet he made
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them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+6:6">Gen. vi. 6</A>),
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because he knew how to <I>get himself honour upon them.</I> See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+9:22">Rom. ix. 22</A>.
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Or (as some understand it) he made the wicked to be employed by him as
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the instruments of his wrath in the day of evil, when he brings
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judgments on the world. He makes some use even of wicked men, as of
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other things, to be his sword, his hand
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+17:13,14">Ps. xvii. 13, 14</A>),
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<I>flagellum Dei--the scourge of God.</I> The king of Babylon is called
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his <I>servant.</I></P>
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<A NAME="Pr16_5"> </A>
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<P>
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<FONT SIZE=+1>5 Every one <I>that is</I> proud in heart <I>is</I> an abomination to the
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L<FONT SIZE=-1><B>ORD</B></FONT>: <I>though</I> hand <I>join</I> in hand, he shall not be unpunished.
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</FONT></P>
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<P>
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Note,
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1. The pride of sinners sets God against them. He that, being high in
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estate is proud in heart, whose spirit is elevated with his condition,
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so that he becomes insolent in his conduct towards God and man, let him
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know that though he admires himself, and others caress him, yet he is
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<I>an abomination to the Lord.</I> The great God despises him; the holy
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God detest him.
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2. The power of sinners cannot secure them against God, though they
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strengthen themselves with body hands. Though they may strengthen one
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another with their confederacies and combinations, joining forces
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against God, they shall not escape his righteous judgment. <I>Woe unto
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him that strives with his Maker,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:21,Isa+45:9"><I>ch.</I> xi. 21; Isa. xlv. 9</A>.</P>
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<A NAME="Pr16_6"> </A>
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<P>
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<FONT SIZE=+1>6 By mercy and truth iniquity is purged: and by the fear of the
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L<FONT SIZE=-1><B>ORD</B></FONT> <I>men</I> depart from evil.
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</FONT></P>
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<P>
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See here,
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1. How the guilt of sin is taken away from us--by the <I>mercy and
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truth</I> of God, mercy in promising, truth in performing, the mercy
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and truth which kiss each other in Jesus Christ the Mediator--by the
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covenant of grace, in which mercy and truth shine so brightly--by our
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mercy and truth, as the condition of the pardon and a necessary
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qualification for it--by these, and not by the legal sacrifices,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+6:7,8">Mic. vi. 7, 8</A>.
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2. How the power of sin is broken in us. By the principles of <I>mercy
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and truth</I> commanding in us the corrupt inclinations are purged out
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(so we may take the former part); however, <I>by the fear of the
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Lord,</I> and the influence of that fear, <I>men depart from evil;</I>
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those will not dare to sin against God who keep up in their minds a
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holy dread and reverence of him.</P>
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<A NAME="Pr16_7"> </A>
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<P>
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<FONT SIZE=+1>7 When a man's ways please the L<FONT SIZE=-1><B>ORD</B></FONT>, he maketh even his enemies
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to be at peace with him.
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</FONT></P>
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<P>
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Note,
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1. God can turn foes into friends when he pleases. He that has all
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hearts in his hand has access to men's spirits and power over them,
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working insensibly, but irresistibly upon them, can make <I>a man's
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enemies to be at peace with him,</I> can change their minds, or force
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them into a feigned submission. He can slay all enemies, and bring
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those together that were at the greatest distance from each other.
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2. He will do it for us when we please him. If we make it our care to
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be reconciled to God, and to keep ourselves in his love, he will
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incline those that have been envious towards us, and vexatious to us,
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to entertain a good opinion of us and to become our friends. God made
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Esau to be at peace with Jacob, Abimelech with Isaac, and David's
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enemies to court his favour and desire a league with Israel. The image
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of God appearing upon the righteous, and his particular lovingkindness
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to them, are enough to recommend them to the respect of all, even of
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those that have been most prejudiced against them.</P>
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<A NAME="Pr16_8"> </A>
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<P>
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<FONT SIZE=+1>8 Better <I>is</I> a little with righteousness than great revenues
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without right.
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</FONT></P>
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<P>
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Here,
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1. It is supposed that an honest good man may have but a little of the
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wealth of this world (all the righteous are not rich),--that a man may
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have but little, and yet may be honest (though poverty is a temptation
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to dishonesty,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+30:9"><I>ch.</I> xxx. 9</A>,
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yet not an invincible one),--and that a man may grow rich, for a while,
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by fraud and oppression, may have <I>great revenues,</I> and those got
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and kept <I>without right,</I> may have no good title to them nor make
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any good use of them.
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2. It is maintained that a small estate, honestly come by, which a man
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is content with, enjoys comfortably, serves God with cheerfully, and
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puts to a right use, is much better and more valuable than a great
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estate ill-got, and then ill-kept or ill-spent. It carries with it
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more inward satisfaction, a better reputation with all that are wise
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and good; it will last longer, and will turn to a better account in the
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great day, when men will be judged, not according to what they had, but
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what they did.</P>
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<A NAME="Pr16_9"> </A>
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<P>
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<FONT SIZE=+1>9 A man's heart deviseth his way: but the L<FONT SIZE=-1><B>ORD</B></FONT> directeth his
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steps.
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</FONT></P>
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<P>
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Man is here represented to us,
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1. As a reasonable creature, that has the faculty of contriving for
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himself: <I>His heart devises his way,</I> designs an end, and projects
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ways and means leading to that end, which the inferior creatures, who
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are governed by sense and natural instinct, cannot do. The more shame
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for him if he do not devise the way how to please God and provide for
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his everlasting state.
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2. But as a depending creature, that is subject to the direction and
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dominion of his Maker. If men <I>devise their way,</I> so as to make
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God's glory their end and his will their rule, they may expect that he
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will <I>direct their steps</I> by his Spirit and grace, so that they
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shall not miss their way nor come short of their end. But let men
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devise their worldly affairs ever so politely, and with ever so great a
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probability of success, yet God has the ordering of the event, and
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sometimes <I>directs their steps</I> to that which they least intended.
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The design of this is to teach us to say, <I>If the Lord will, we shall
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live and do this or that</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:14,15">Jam. iv. 14, 15</A>),
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and to have our eye to God, not only in the great turns of our lives,
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but in every step we take. <I>Lord, direct my way,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+3:11">1 Thess. iii. 11</A>.</P>
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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>The Duties of Kings.</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="Pr16_10"> </A>
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<P>
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<FONT SIZE=+1>10 A divine sentence <I>is</I> in the lips of the king: his mouth
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transgresseth not in judgment.
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</FONT></P>
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<P>
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We wish this were always true as a proposition, and we ought to make it
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our prayer for kings, and all in authority, that a <I>divine
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sentence</I> may be in their lips, both in giving orders, that they may
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do that in wisdom, and in giving sentence, that they may do that in
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equity, both which are included in <I>judgment,</I> and that in neither
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<I>their mouth may transgress,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:1">1 Tim. ii. 1</A>.
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But it is often otherwise; and therefore,
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1. It may be read as a precept to the kings and judges of the earth to
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be wise and instructed. Let them be just, and rule in the fear of God;
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let them act with such wisdom and conscience that there may appear a
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holy divination in all they say or do, and that they are guided by
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principles supernatural: let not their mouths transgress in judgment,
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for the judgment is God's.
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2. It may be taken as a promise to all good kings, that if they
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sincerely aim at God's glory, and seek direction from him, he will
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qualify them with wisdom and grace above others, in proportion to the
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eminency of their station and the trusts lodged in their hands. When
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Saul himself was made king God gave him another spirit.
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3. It was true concerning Solomon who wrote this; he had extraordinary
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wisdom, pursuant to the promise God made him, See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+3:28">1 Kings iii. 28</A>.</P>
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<A NAME="Pr16_11"> </A>
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<P>
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<FONT SIZE=+1>11 A just weight and balance <I>are</I> the L<FONT SIZE=-1><B>ORD</B></FONT>'s: all the weights
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of the bag <I>are</I> his work.
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</FONT></P>
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<P>
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Note,
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1. The administration of public justice by the magistrate is an
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ordinance of God; in it the scales are held, and ought to be held by a
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steady and impartial hand; and we ought to submit to it, for the Lord's
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sake, and to see his authority in that of the magistrate,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1,1Pe+2:13">Rom. xiii. 1; 1 Pet. ii. 13</A>.
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2. The observance of justice in commerce between man and man is
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likewise a divine appointment. He taught men discretion to make scales
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and weights for the adjusting of right exactly between buyer and
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seller, that neither may be wronged; and all other useful inventions
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for the preserving of right are from him. He has also appointed by his
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law that they be just. It is therefore a great affront to him, and to
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his government, to falsify, and so to do wrong under colour and
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pretence of doing right, which is <I>wickedness in the place of
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judgment.</I></P>
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<A NAME="Pr16_12"> </A>
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<P>
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<FONT SIZE=+1>12 <I>It is</I> an abomination to kings to commit wickedness: for
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the throne is established by righteousness.
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</FONT></P>
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<P>
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Here is,
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1. The character of a good king, which Solomon intended not for his own
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praise, but for instruction to his successors, his neighbours, and the
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viceroys under him. A good king not only does justice, but it is <I>an
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abomination</I> to him to do otherwise. He hates the thought of doing
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wrong and perverting justice; he not only abhors the wickedness done by
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others, but abhors the wickedness done by others, but abhors to do any
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|
himself, though, having power, he might easily and safety do it.
|
|
|
|
2. The comfort of a good king: His <I>throne is established by
|
|
righteousness.</I> He that makes conscience of using his power aright
|
|
shall find that to be the best security of his government, both as it
|
|
will oblige people, make them easy, and keep them in the interest of
|
|
it, and as it will obtain the blessing of God, which will be a firm
|
|
basis to the throne and a strong guard about it.</P>
|
|
|
|
<A NAME="Pr16_13"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 Righteous lips <I>are</I> the delight of kings; and they love him
|
|
that speaketh right.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is a further character of good kings, that they <I>love</I> and
|
|
<I>delight</I> in those that <I>speak right.</I>
|
|
|
|
1. They hate parasites and those that flatter them, and are very
|
|
willing that all about them should deal faithfully with them and tell
|
|
them that which is true, whether it be pleasing or displeasing, both
|
|
concerning persons and things, that every thing should be set in a true
|
|
light and nothing disguised,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+29:12"><I>ch.</I> xxix. 12</A>.
|
|
|
|
2. They not only do righteousness themselves, but take care to employ
|
|
those under them that do righteousness too, which is of great
|
|
consequence to the people, who must be subject not only to the king as
|
|
supreme, but to the governors sent by him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:14">1 Pet. ii. 14</A>.
|
|
|
|
A good king will therefore put those in power who are conscientious,
|
|
and will say that which is righteous and discreet, and know how to
|
|
speak aright and to the purpose.</P>
|
|
|
|
<A NAME="Pr16_14"> </A>
|
|
<A NAME="Pr16_15"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 The wrath of a king <I>is as</I> messengers of death: but a wise
|
|
man will pacify it.
|
|
15 In the light of the king's countenance <I>is</I> life; and his
|
|
favour <I>is</I> as a cloud of the latter rain.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
These two verses show the power of kings, which is every where great,
|
|
but was especially so in those eastern countries, where they were
|
|
absolute and arbitrary. Whom they would they slew and whom they would
|
|
they kept alive. Their will was a law. We have reason to bless God for
|
|
the happy constitution of the government we live under, which maintains
|
|
the prerogative of the prince without any injury to the liberty of the
|
|
subject. But here it is intimated,
|
|
|
|
1. How formidable <I>the wrath of a king is:</I> It is <I>as messengers
|
|
of death;</I> the wrath of Ahasuerus was so to Haman. An angry word
|
|
from an incensed prince has been to many a <I>messenger of death,</I>
|
|
and has struck so great a terror upon some as if a sentence of death
|
|
had been pronounced upon them. He must be a very <I>wise man</I> that
|
|
knows how to <I>pacify</I> the wrath of a king with a word fitly
|
|
spoken, as Jonathan once pacified his father's rage against David,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+19:6">1 Sam. xix. 6</A>.
|
|
|
|
A prudent subject may sometimes suggest that to an angry prince which
|
|
will cool his resentments.
|
|
|
|
2. How valuable and desirable the king's favour is to those that have
|
|
incurred his displeasure; it is life from the dead if the king be
|
|
reconciled to them. To others it is <I>as a cloud of the latter
|
|
rain,</I> very refreshing to the ground. Solomon put his subjects in
|
|
mind of this, that they might not do any thing to incur his wrath, but
|
|
be careful to recommend themselves to his favour. We ought by it to be
|
|
put in mind how much we are concerned to escape the wrath and obtain
|
|
the favour of the King of kings. His frowns are worse than death, and
|
|
his favour is better than life; and therefore those are fools who to
|
|
escape the wrath, and obtain the favour, of an earthly prince, will
|
|
throw themselves out of God's favour, and make themselves obnoxious to
|
|
his wrath.</P>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Pride and Humility.</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="Pr16_16"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 How much better <I>is it</I> to get wisdom than gold! and to get
|
|
understanding rather to be chosen than silver!
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon here not only asserts that it is better to get wisdom than gold
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:14,8:19"><I>ch.</I> iii. 14, viii. 19</A>),
|
|
|
|
but he speaks it with assurance, that it is much better, better beyond
|
|
expression--with admiration (<I>How much better!</I>) as one amazed at
|
|
the disproportion--with an appeal to men's consciences ("Judge in
|
|
yourselves how much better it is" )--and with an addition to the same
|
|
purport, that understanding is <I>rather to be chosen than silver</I>
|
|
and all the treasures of kings and their favourites. Note,
|
|
|
|
1. Heavenly wisdom is better than worldly wealth, and to be preferred
|
|
before it. Grace is more valuable than gold. Grace is the gift of
|
|
God's peculiar favour; gold only of common providence. Grace is for
|
|
ourselves; gold for others. Grace is for the soul and eternity; gold
|
|
only for the body and time. Grace will stand us in stead in a dying
|
|
hour, when gold will do us no good.
|
|
|
|
2. The getting of this heavenly wisdom is better than the getting of
|
|
worldly wealth. Many take care and pains to get wealth, and yet come
|
|
short of it; but grace was never denied to any that sincerely sought
|
|
it. There is vanity and vexation of spirit in getting wealth, but joy
|
|
and satisfaction of spirit in getting wisdom. <I>Great peace have those
|
|
that love it.</I></P>
|
|
|
|
<A NAME="Pr16_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 The highway of the upright <I>is</I> to depart from evil: he that
|
|
keepeth his way preserveth his soul.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is <I>the way of the upright</I> to avoid sin, and every thing
|
|
that looks like it and leads towards it; and this is a highway marked
|
|
out by authority, tracked by many that have gone before us, and in
|
|
which we meet with many that keep company with us; it is easy to find
|
|
and safe to be travelled in, like a highway,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+35:8">Isa. xxxv. 8</A>.
|
|
|
|
<I>To depart from evil is understanding.</I>
|
|
|
|
2. It is the care of the upright to preserve their own souls, that they
|
|
be not polluted with sin, and that by the troubles of the world they
|
|
may not be put out of the possession of them, especially that they may
|
|
not perish for ever,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+16:26">Matt. xvi. 26</A>.
|
|
|
|
And it is therefore their care to keep their way, and not turn aside
|
|
out of it, on either hand, but to press towards perfection. Those that
|
|
adhere to their duty secure their felicity. Keep thy way and God will
|
|
keep thee.</P>
|
|
|
|
<A NAME="Pr16_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 Pride <I>goeth</I> before destruction, and an haughty spirit
|
|
before a fall.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Pride will have a fall. Those that are of a <I>haughty spirit,</I>
|
|
that think of themselves above what is meet, and look with contempt
|
|
upon others, that with their pride affront God and disquiet others,
|
|
will be brought down, either by repentance or by ruin. It is the honour
|
|
of God to humble the proud,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+40:11,12">Job xl. 11, 12</A>.
|
|
|
|
It is the act of justice that those who have lifted up themselves
|
|
should be laid low. Pharaoh, Sennacherib, Nebuchadnezzar, were
|
|
instances of this. Men cannot punish pride, but either admire it or
|
|
fear it, and therefore God will take the punishing of it into his own
|
|
hands. Let him alone to deal with proud men.
|
|
|
|
2. Proud men are frequently most proud, and insolent, and haughty, just
|
|
before their destruction, so that it is a certain presage that they are
|
|
upon the brink of it. When proud men set God's judgments at defiance,
|
|
and think themselves at the greatest distance from them, it is a sign
|
|
that they are at the door; witness the case of Benhadad and Herod.
|
|
<I>While the word was in the king's mouth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+4:31">Dan. iv. 31</A>.
|
|
|
|
Therefore let us not fear the pride of others, but greatly fear pride
|
|
in ourselves.</P>
|
|
|
|
<A NAME="Pr16_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 Better <I>it is to be</I> of an humble spirit with the lowly,
|
|
than to divide the spoil with the proud.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This is a paradox which the children of this world cannot understand
|
|
and will not subscribe to, that it is better to be poor and humble than
|
|
to be rich and proud.
|
|
|
|
1. Those that <I>divide the spoil</I> are commonly proud; they value
|
|
themselves and despise others, and their mind rises with their
|
|
condition; those therefore that are <I>rich in this world</I> have need
|
|
to be charged that they <I>be not high-minded,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:17">1 Tim. vi. 17</A>.
|
|
|
|
Those that are proud and will put forth themselves, that thrust, and
|
|
shove, and scramble, for preferment, are the men that commonly
|
|
<I>divide the spoil</I> and share it among them; they have the world at
|
|
will and the ball at their foot.
|
|
|
|
2. It is upon all accounts better to take our lot with those whose
|
|
condition is low, and their minds brought to it, than to covet and aim
|
|
to make a figure and a bustle in the world. Humility, though it should
|
|
expose us to contempt in the world, yet while it recommends us to the
|
|
favour of God, qualifies us for his gracious visits, prepares us for
|
|
his glory, secures us from many temptations, and preserves the quiet
|
|
and repose of our own souls, is much better than that high-spiritedness
|
|
which, though it carry away the honour and wealth of the world, makes
|
|
God a man's enemy and the devil his master.</P>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Benefits of Wisdom.</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="Pr16_20"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 He that handleth a matter wisely shall find good: and whoso
|
|
trusteth in the L<FONT SIZE=-1><B>ORD</B></FONT>, happy <I>is</I> he.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Prudence gains men respect and success: <I>He that handles a matter
|
|
wisely</I> (that is master of his trade and makes it to appear he
|
|
understands what he undertakes, that is considerate in his affairs,
|
|
and, when he speaks or writes on any subject, does it pertinently)
|
|
shall <I>find good,</I> shall come into good repute, and perhaps may
|
|
make a good hand of it.
|
|
|
|
2. But it is piety only that will secure men's true happiness: Those
|
|
that <I>handle a matter wisely,</I> if they are proud and lean to their
|
|
own understanding, though they may find some good, yet they will have
|
|
no great satisfaction in it; but he that <I>trusts in the Lord,</I> and
|
|
not in his own wisdom, <I>happy is he,</I> and shall speed better at
|
|
last. Some read the former part of the verse so as to expound it of
|
|
piety, which is indeed true wisdom: <I>He that attends to the word</I>
|
|
(the word of God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+13:13"><I>ch.</I> xiii. 13</A>)
|
|
|
|
shall <I>find good</I> in it and good by it. And whoso <I>trusts in the
|
|
Lord,</I> in his word which he attends to, is happy.</P>
|
|
|
|
<A NAME="Pr16_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 The wise in heart shall be called prudent: and the sweetness
|
|
of the lips increaseth learning.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Those that have solid wisdom will have the credit of it; it will
|
|
gain them reputation, and they <I>shall be called prudent</I> grave
|
|
men, and a deference will be paid to their judgment. <I>Do that which
|
|
is wise and good and thou shalt have the praise of the same.</I>
|
|
|
|
2. Those that with their wisdom have a happy elocution, that deliver
|
|
their sentiments easily and with a good grace, are communicative of
|
|
their wisdom and have words at will, and good language as well as good
|
|
sense, <I>increase learning;</I> they diffuse and propagate knowledge
|
|
to others, and do good work with it, and by that means increase their
|
|
own stock. They add doctrine, improve sciences, and do service to the
|
|
commonwealth of learning. <I>To him that has,</I> and uses what he has,
|
|
<I>more shall be given.</I></P>
|
|
|
|
<A NAME="Pr16_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 Understanding <I>is</I> a wellspring of life unto him that hath
|
|
it: but the instruction of fools <I>is</I> folly.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. There is always some good to be gotten by a wise and good man: His
|
|
<I>understanding is a well-spring of life to him,</I> which always
|
|
flows and can never be drawn dry; he has something to say upon all
|
|
occasions that is instructive, and of use to those that will make use
|
|
of it, things new and old to bring out of his treasure; at least, his
|
|
understanding is a <I>spring of life</I> to himself, yielding him
|
|
abundant satisfaction; within his own thoughts he entertains and
|
|
edifies himself, if not others.
|
|
|
|
2. There is nothing that is good to be gotten by a fool. Even his
|
|
instruction, his set and solemn discourses, are but folly, like
|
|
himself, and tending to make others like him. When he does his best it
|
|
is but folly, in comparison even with the common talk of a wise man,
|
|
who speaks better at table than a fool in Moses's seat.</P>
|
|
|
|
<A NAME="Pr16_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 The heart of the wise teacheth his mouth, and addeth
|
|
learning to his lips.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon had commended eloquence, or <I>the sweetness of the lips</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:21"><I>v.</I> 21</A>),
|
|
|
|
and seemed to prefer it before wisdom; but here he corrects himself, as
|
|
it were, and shows that unless there be a good treasure within to
|
|
support the eloquence it is worth little. Wisdom in <I>the heart</I> is
|
|
the main matter.
|
|
|
|
1. It is this that directs us in speaking, that <I>teaches the
|
|
mouth</I> what to speak, and when, and how, so that what is spoken may
|
|
be proper, and pertinent, and seasonable; otherwise, though the
|
|
language be ever so fine, it had better be unsaid.
|
|
|
|
2. It is this that gives weight to what we speak and <I>adds
|
|
learning</I> to it, strength of reason and force of argument, without
|
|
which, let a thing be ever so well worded, it will be rejected, when it
|
|
comes to be considered, as trifling. Quaint expressions please the ear,
|
|
and humour the fancy, but it is learning in the lips that must convince
|
|
the judgment, and sway that, to which wisdom in the heart is
|
|
necessary.</P>
|
|
|
|
<A NAME="Pr16_24"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 Pleasant words <I>are as</I> an honeycomb, sweet to the soul, and
|
|
health to the bones.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The <I>pleasant words</I> here commended must be those which <I>the
|
|
heart of the wise teaches, and adds learning to</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:23"><I>v.</I> 23</A>),
|
|
|
|
words of seasonable advice, instruction, and comfort, words taken from
|
|
God's word, for that is it which Solomon had learned from his father to
|
|
account <I>sweeter than honey and the honey-comb,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:10">Ps. xix. 10</A>.
|
|
|
|
These words, to those that know how to relish them,
|
|
|
|
1. Are pleasant. They are like the <I>honey-comb, sweet to the
|
|
soul,</I> which tastes in them that <I>the Lord is gracious;</I>
|
|
nothing more grateful and agreeable to the new man than the word of
|
|
God, and those words which are borrowed from it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:103">Ps. cxix. 103</A>.
|
|
|
|
2. They are wholesome. Many things are pleasant that are not
|
|
profitable, but these <I>pleasant words are health to the bones,</I> to
|
|
the inward man, as well as <I>sweet to the soul.</I> They make <I>the
|
|
bones,</I> which sin has broken and put out of joint, <I>to
|
|
rejoice.</I> The bones are the strength of the body; and the good word
|
|
of God is a means of spiritual strength, curing the diseases that
|
|
weaken us.</P>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Malice and Envy.</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="Pr16_25"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 There is a way that seemeth right unto a man, but the end
|
|
thereof <I>are</I> the ways of death.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This we had before
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+14:12"><I>ch.</I> xiv. 12</A>),
|
|
|
|
but here it is repeated, as that which is very necessary to be thought
|
|
of,
|
|
|
|
1. By way of caution to us all to take heed of deceiving ourselves in
|
|
the great concerns of our souls by resting in that which <I>seems
|
|
right</I> and is not really so, and, for the preventing of a
|
|
self-delusion, to be impartial in self-examination and keep up a
|
|
jealousy over ourselves.
|
|
|
|
2. By way of terror to those whose way is not right, is not as it
|
|
should be, however it may seem to themselves or others; the end of it
|
|
will certainly be death; to that it has a direct and certain
|
|
tendency.</P>
|
|
|
|
<A NAME="Pr16_26"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>26 He that laboureth laboureth for himself; for his mouth
|
|
craveth it of him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This is designed to engage us to diligence, and quicken us, <I>what our
|
|
hand finds to do, to do it with all our might,</I> both in our worldly
|
|
business and in the work of religion; for in the original it is, <I>The
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soul that labours labours for itself.</I> It is heart-work which is
|
|
here intended, the labour of the soul, which is here recommended to us,
|
|
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|
1. As that which will be absolutely needful. Our mouth is continually
|
|
craving it of us; the necessities both of soul and body are pressing,
|
|
and require constant relief, so that we must either work or starve.
|
|
Both call for daily bread, and therefore there must be daily labour;
|
|
for in the sweat of our face we must eat,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+3:10">2 Thess. iii. 10</A>.
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2. As that which will be unspeakably gainful. We know on whose errand
|
|
we go: <I>He that labours</I> shall reap the fruit of his labour; it
|
|
shall be <I>for himself;</I> he shall rejoice in his own work and
|
|
<I>eat the labour of his hands.</I> If we make religion our business,
|
|
God will make it our blessedness.</P>
|
|
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|
<A NAME="Pr16_27"> </A>
|
|
<A NAME="Pr16_28"> </A>
|
|
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<P>
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|
<FONT SIZE=+1>27 An ungodly man diggeth up evil: and in his lips <I>there is</I>
|
|
as a burning fire.
|
|
28 A froward man soweth strife: and a whisperer separateth
|
|
chief friends.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
There are those that are not only vicious themselves, but spiteful and
|
|
mischievous to others, and they are the worst of men; two sorts of such
|
|
are here described:--
|
|
|
|
1. Such as envy a man the honour of his good name, and do all they can
|
|
to blast that by calumnies and misrepresentations: They <I>dig up
|
|
evil;</I> they take a great deal of pains to find out something or
|
|
other on which to ground a slander, or which may give some colour to
|
|
it. If none appear above ground, rather than want it they will dig for
|
|
it, by diving into what is secret, or looking a great way back, or by
|
|
evil suspicions and surmises, and forced innuendos. In the lips of a
|
|
slanderer and backbiter <I>there is as a fire,</I> not only to brand
|
|
his neighbour's reputation, to smoke and sully it, but <I>as a burning
|
|
fire</I> to consume it. And how great a matter does a little of this
|
|
fire kindle, and how hardly is it extinguished!
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:5,6">James iii. 5, 6</A>.
|
|
|
|
2. Such as envy a man the comfort of his friendship, and do all they
|
|
can to break that, by suggesting that on both sides which will set
|
|
those at variance that are most nearly related and have been long
|
|
intimate, or at least cool and alienate their affections one from
|
|
another: <I>A froward man,</I> that cannot find in his heart to love
|
|
any body but himself, is vexed to see others live in love, and
|
|
therefore makes it is his business to <I>sow strife,</I> by giving men
|
|
base characters one of another, telling lies, and carrying ill-natured
|
|
stories between <I>chief friends,</I> so as to <I>separate</I> them one
|
|
from another, and make them angry at or at least suspicious of one
|
|
another. Those are bad men, and bad women too, that do such ill
|
|
offices; they are doing the devil's work, and his will their wages
|
|
be.</P>
|
|
|
|
<A NAME="Pr16_29"> </A>
|
|
<A NAME="Pr16_30"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>29 A violent man enticeth his neighbour, and leadeth him into
|
|
the way <I>that is</I> not good.
|
|
30 He shutteth his eyes to devise froward things: moving his
|
|
lips he bringeth evil to pass.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is another sort of evil men described to us, that we may neither
|
|
do like them, nor have any thing to do with them.
|
|
|
|
1. Such as (like Satan) do all the mischief they can by force and
|
|
violence, as roaring lions, and not only by fraud and insinuation, as
|
|
subtle serpents: They are <I>violent men,</I> that do all by rapine and
|
|
oppression, that <I>shut their eyes,</I> meditating with the closest
|
|
intention and application of mind <I>to devise froward things,</I> to
|
|
contrive how they may do the greatest mischief to their neighbour, to
|
|
do it effectually and yet securely to themselves; and then <I>moving
|
|
their lips,</I> giving the word of command to their agents, they
|
|
<I>bring the evil to pass,</I> and accomplish the wicked device,
|
|
<I>biting his lips</I> (so some read it) for vexation. When <I>the
|
|
wicked plots against the just</I> he <I>gnasheth upon him with his
|
|
teeth.</I>
|
|
|
|
2. Such as (like Satan still) do all they can to <I>entice</I> and
|
|
draw in others to join with them in doing mischief, <I>leading them in
|
|
a way that is not good,</I> that is not honest, nor honourable, nor
|
|
safe, but offensive to God, and which will be in the end pernicious to
|
|
the sinner. Thus he aims to ruin some in this world by bringing them
|
|
into trouble, and others in the other world by bringing them into
|
|
sin.</P>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Sovereignty of Divine Providence.</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="Pr16_31"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>31 The hoary head <I>is</I> a crown of glory, <I>if</I> it be found in
|
|
the way of righteousness.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It ought to be the great care of old people to <I>be found in the
|
|
way of righteousness,</I> the way of religion and serious godliness.
|
|
Both God and man will look for them in that way; it will be expected
|
|
that those that are old should be good, that the multitude of their
|
|
years should teach them the best wisdom; let them therefore be found in
|
|
that way. Death will come; the Judge is coming; <I>the Lord is at
|
|
hand.</I> That they may <I>be found of him in peace,</I> let them <I>be
|
|
found in the way of righteousness</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:14">2 Pet. iii. 14</A>),
|
|
|
|
<I>found so doing,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:46">Matt. xxiv. 46</A>.
|
|
|
|
Let old people be old disciples; let them persevere to the end <I>in
|
|
the way of righteousness,</I> which they long since set out in, that
|
|
they may then be found in it.
|
|
|
|
2. If old people <I>be found in the way of righteousness,</I> their age
|
|
will be their honour. Old age, as such, is honourable, and commands
|
|
respect (<I>Thou shalt rise up before the hoary head,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+19:32">Lev. xix. 32</A>);
|
|
|
|
but, if it be found in the way of wickedness, its honour is forfeited,
|
|
its crown profaned and laid in the dust,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:20">Isa. lxv. 20</A>.
|
|
|
|
Old people therefore, if they would preserve their honour, must still
|
|
hold fast their integrity, and then their gray hairs are indeed <I>a
|
|
crown</I> to them; they are <I>worthy of double honour.</I> Grace is
|
|
the glory of old age.</P>
|
|
|
|
<A NAME="Pr16_32"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>32 <I>He that is</I> slow to anger <I>is</I> better than the mighty; and
|
|
he that ruleth his spirit than he that taketh a city.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This recommends the grace of meekness to us, which will well become us
|
|
all, particularly <I>the hoary head,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:31"><I>v.</I> 31</A>.
|
|
|
|
Observe,
|
|
|
|
1. The nature of it. It is to be <I>slow to anger,</I> not easily put
|
|
into a passion, nor apt to resent provocation, taking time to consider
|
|
before we suffer our passion to break out, that it may not transgress
|
|
due bounds, so slow in our motions towards anger that we may be quickly
|
|
stopped and pacified. It is to have the rule of our own spirits, our
|
|
appetites and affections, and all our inclinations, but particularly
|
|
our passions, our anger, keeping that under direction and check, and
|
|
the strict government of religion and right reason. We must be <I>lords
|
|
of our anger,</I> as God is,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Na+1:3">Nah. i. 3</A>.
|
|
|
|
<I>Æolus sis, affectuum tuorum--Rule your passions, as
|
|
Æolus rules the winds.</I>
|
|
|
|
2. The honour of it. He that gets and keeps the mastery of his passions
|
|
<I>is better than the mighty,</I> better <I>than he that</I> by a long
|
|
siege <I>takes a city</I> or by a long war subdues a country. Behold,
|
|
a greater than Alexander or Cæsar is here. The conquest of
|
|
ourselves, and our own unruly passions, requires more true wisdom, and
|
|
a more steady, constant, and regular management, than the obtaining of
|
|
a victory over the forces of an enemy. A rational conquest is more
|
|
honourable to a rational creature than a brutal one. It is a victory
|
|
that does nobody any harm; no lives or treasures are sacrificed to it,
|
|
but only some base lusts. It is harder, and therefore more glorious, to
|
|
quash an insurrection at home than to resist an invasion from a broad;
|
|
nay, such are the gains of meekness that by it <I>we are more than
|
|
conquerors.</I></P>
|
|
|
|
<A NAME="Pr16_33"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>33 The lot is cast into the lap; but the whole disposing
|
|
thereof <I>is</I> of the L<FONT SIZE=-1><B>ORD</B></FONT>.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. The divine Providence orders and directs those things which to us
|
|
are perfectly casual and fortuitous. Nothing comes to pass by chance,
|
|
nor is an event determined by a blind fortune, but every thing by the
|
|
will and counsel of God. What man has neither eye nor hand in God is
|
|
intimately concerned in.
|
|
|
|
2. When solemn appeals are made to Providence by the casting of lots,
|
|
for the deciding of that matter of moment which could not otherwise be
|
|
at all, or not so well, decided, God must be eyed in it, by prayer,
|
|
that it may be disposed aright (<I>Give a perfect lot,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+14:41,Ac+1:24">1 Sam. xiv. 41; Acts i. 24</A>),
|
|
|
|
and by acquiescing in it when it is disposed, being satisfied that the
|
|
hand of God is in it and that hand directed by infinite wisdom. All the
|
|
disposals of Providence concerning our affairs we must look upon to be
|
|
the directing of our lot, the determining of what we referred to God,
|
|
and must be reconciled to them accordingly.</P>
|
|
|
|
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