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