29. When men are hardened in sin, they rush on without fear. Thus an ungodly witness forbears himself, advances lies, or false doctrine, and feareth judgment; despising alike the laws of man, and the wrath of God: and with as much pleasure as the hungry eats, so greedily doth he swallow down iniquity: but his career is short, for vengeance is ready to overtake forewry, when they will find the wrath of an extended God is not to be mocked; and with the stripes of human punishment, or the stonks of divine and inexorable justice, they shall eternally suffer the just reward of their folly and wickedness. 31. 32. * He that is flow to anger, is better than the mighty: and he that ruleth his spirit, than he that taketh a city. The greatest conquest is to subdue ourselves; though we held a captive world under our feet, if our passions reigned we should still be slaves at home; to subdue them, our labours and prayers therefore must be directed. Anger is among our most betetting sins; against this therefore we are called to struggle, to rule our spirits, to be done to wrath, amidst every provocation; and if we feel the rising warmth, to repel it, first emotions. In patience thus to possess our souls, is to be truly greater than if nations were led in chains behind our triumphal car. 33. The loe is cast into the lap: but the whole difposing thereof is of the LORD. Events to us are fortuitous as the lot; but to God all are known, all decreed, and nothing happens but according to his eternal counsels: if therefore on solemn occasions, with a view to Divine direction, for a Sam. xiv. 41. Acts i. 24. an appeal be thus made: God, it becomes us to submit to his difposal, and in all the dissensions of his providence to acknowledge his hand, and refer ourselves entirely to his sovereign will and pleasure. O for such a spirit at all times! C H A P. XVII. 1. * BETTER is a dry morsel, and quietness therewith, than a house full of sacrifices with thrift. 1. Chap. 1. WINE is a mocker, strong drink is raging: 1. and who is deceived thereby is not wise. Drunkenness is a vice most odious; exposes a man to be the jeft and sport of others; brings him into broils; disorders his body with feverish heat; and though the liquor at first forms to exhilarate his spirits, he is deceived thereby; it drowns his reason and his conscience together, and tends to the ruin of body and foul both here and for ever. 1. Chap. xvi. 1. &xix. 2. 2. The fear of a king is as the toring of a lion: 2. whose provoketh him to anger, finneth against his own foul. Let evil doers tremble. God hath not committed the forest to kings in vain: they are to punish the disobedient, as his delegates upon earth; and the present wages of sin they inflict, is but the earnest of the eternal wrath which remains for impatiant transignities. 1. Chap. xvii. 1. &2. It is an honour for a man to cease from strife: 1. but every fool will be meddling. To cease from strife is ever wise: if we are in the wrong, it is our honour and wisdom to acknowledge it: if we are right, better be silent, or give way, than provoke others, and grow warm ourselves: but to be meddling with what we have no concern, is the sure proof of folly. 1. Chap. x. 4. 4. The fluggard will not plough by reason of the cold; therefore shall he beg in harvest, and have nothing. Sloth and beggary go together. Glad of every excuse, the fluggard will not even plough his own land, because he prements it in one cold, when indeed his work would keep him warmer than the fire-side. Judly therefore when others bring their thrones in harvest, is he reduced to beg, and is infailed; for sturdy beggars are the pett of society, and they who will not work, should not eat. It is the fame with our souls: if we get not the oil of grace in our lamps, we shall beg too late when the bridegroom cometh. 1. Chap. 5. Counsel in the heart of man is like deep water; 1. but a man of understanding will draw it out. 8. 4. Take away the dross from the silver, and there shall come forth a vessel for the finer. 5. 'Take away the wicked from before the king, and his throne shall be established in righteousness. 5. Magistrates must not bear the sword in vain. The wicked, like dross, must be taken away, by the wholesome severity of well executed laws; and especially all evil counsellors and ministers should be banished from the royal presence, and then the nation will flourish, as silver flimes purified in the fire, and the liability of the throne be secured, God's blessing and protection upholding and maintaining such a righteous government. Heb. See not not thy glory. Luke xiv. 8—10. 6. Put not forth thyself in the presence of the king, and stand not in the place of great men. 7. For 'better it is that it be said unto thee, Come up hither: than that thou shouldst be put lower in the presence of the prince whom thine eyes have seen. v. 6, 7. Bold intrusion, or a vain-glorious display of our wealth before our betters, is disgusting, and call for some mortification; whilst genuine modesty and humility is the highest recommendation to favour, in the eyes of a wise king: and much more for our honour will it be, to be called up from the lower place we have modestly taken, than thrust out with shame, as an impertinent intruder, in the midst of all the company, and in the presence of the prince. To this, our favour seems to allude, Luke xiv. q. Mat. v. 25. 8—10. 13. Or dislover not the favor of another. 8. Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. 9. Debate thy cause with thy neighbour himself; and discover not a secret to another: 10. Lest he that heareth it, put thee to shame, and thine infamy turn not away. Some men are naturally close, reserved, and uncommunicative; others with deep design conceal the schemes they Vol. I. ate plotting: but a man of understanding, by distant enquiries and obliteration on men and things, will draw out the secret, or infinuate themselves into the heart, and unlock the lips of those who are most reserved. 6. Most men will proclaim every one his own goodness: but a faithful man who can find? Most men will proclaim every one his own goodness; how friendly, humane, charitable, generous, he is; but the greatest boulters are usually the truth doers: but a faithful man who can find it really such as he professes himself; a friend in adversity; a father to the distressed; true to his word; pious without parade; in short, an Israelite indeed, in whom there is no guile. A rare character this! 7. The just man walketh in his integrity: his children are blessed after him. Uprightness of conduct is the constant effect of that faith which justifies; and the children of such gracious parents fare the better for their unfeigned faith and piety. 8. A king that fireth in the throne of judgment, scattereth away all evil with his eyes. Kings that are intrusted with the throne of judgment, must be impartial in the execution of it, laborious in the difcharge of their truth, vindicating the innocent, and punishing the offenders. Where such strict care is observed, the great evil will be made to hide its head; and though no human coercive power can cure the desperate wickedness of the heart, such sharp eyes of justice will scatter away what is openly and scandalously offensive. 9. Who can say, I have made my heart clean, I am pure from sin? If we would take the wise man's advice, how many lawsuits might be prevented! 1. Do nothing rashly. Commence not the suit whilst passion is high; take the advice of those who are impartial; consider whether the loss we have sustained, is not less than the certain expence and trouble we must incur, beside the uncertainty of the issue. 2. Try first every amicable method. Debate thy cause with thy neighbour himself, hear what he hath to plead in his defence, and see it, when with calmness the affair is canvassed, it may not better be finished by a friendly compromise, than driven to extremities: and if the matter be a secret, not fit to be divulged, the more need there is to keep it from the eyes of the public: or it may be rendered, revived not the secret of another; if there be a quarrel, take not this revenge to betray his secrets, that in time of intimacy he may have confided to thee, for this were bales and unpretentious. 3. This will both prevent loss, and secure our reputation; for the cause may at last be decided against us, and the costs lie at our own door; and not only we shall suffer the mortification of being vanquished, but gain the infamous character of being litigious; a blot that never may be wiped away. Not a living man can reply to the challenge. Corruption is in our nature; we are born in sin; as unable of our selves to cleanse ourselves, as the Ethiopian to change his skin. To attempt it in our own strength would be madness; to conceit ourselves pure and sinless, would be pride and folly: nor can we ever be made clean, till we are made sensible of our filthiness, and despair of being able to help ourselves: then the fountain of a Saviour's blood and grace is open; there we may wash and be clean. 10. Divers weights, and divers measures, both of them are alike abomination to the LORD. God hates injustice of every kind. To buy by a greater measure, and sell by a leib; to diminish the weight below the standard; these and the like frauds, too common in trade, are his abomination; and gain thus made will prove at last our greatest loss. 11. Even a child is known by his doings, whether his work be pure, and whether it be right. By their fruits ye shall know them, is the sure rule of judgment; and even from the earliest days of infancy, the genious and disposition of a child discover themselves, and give an opportunity to an attention parent to correct what is evil, and improve what is promising. Some take the words in a different sense: How a child plays the difficulties in his doings; hypocrisy is natural to them, and they can shew their little wiles even in arms; and strict attention to them is necessary to discover their real turn. 12. The hearing ear, and the seeing eye, the LORD hath made even both of them. All our faculties, both of body and soul, are from God's gift, and to be employed to his glory. 13. * Love not sleep, lest thou come to poverty: open thine eyes, and thou shalt be satisfied with bread. Immoderate sleep is a great waste of our time, a sure proof of such indulged, and the road to poverty. They who would thrive, must rise early: and this is true in the concerns of our souls as well as of our bodies; they who lie in bed late, will usually rise to lazy prayers. 14. It is naught, it is naught, faith the buyer: but when he is gone his way, then he boasteth. xx. &xxii. 14. Where no counsel is, the people fall: but in the multitude of counsellors there is safety. Without prudent counsel, neither a kingdom can be long preserved, nor our private affairs prosper; but where many wise counsellors unite in their consultations, there is safety, every precaution will be taken, all danger prevented, and the prosperest methods used to ensure success. n 1 Kings xx. 1, &c. Buy cheap, is the world's maxim; and therefore the buyer labours to undervalue the goods, finds fault with the price, and pretends how much cheaper he can buy them elsewhere; but no sooner hath the trick succeeded, and the gainful hargain is drove, through the ignorance or necessity of the seller, 9 E Before Christ 1000. than he boals of what is truly his shame, and calls his craft, judgment. 15. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. xx. &xxii. 15. He that is furety for a stranger shall smart for it: and he that hateth furettship, is fure. Against oath furettship we were warned before, chap. vi. 1. but we need repeated admonition, where the consequence might be so injurious to ourselves, and so hurtful to our families. To be furety for a stranger, were the heights of folly; any, even where we think we are safe, and know our man; so many ill consequences have followed from engagements for others, that it were safest to keep ourselves free of these incumbrances. n Chap. xxii. 30. 16. A gracious woman retaineth honour: and strong men retain riches. Fine feathers, in the world's eye, make fine birds; but no chains of gold, not the richest embroidery, or the profusion of jewels, are to be compared with that more precious ornament, the lips of knowledge, where a pleasing evocation diffuses that divine wisdom, which is treasured up in the heart. 16. Take his garment that is furety for a stranger: and take a pledge of him for a strange woman. Grace is the most honourable and amiable distinction, and this will increasingly engage affection and respect, when other accomplishments are fading and lost. As tenacious therefore should a woman be of this best ornament, as strong men retain riches, who hold fast what they possess, and suffer none to rob them of their treasures. 17. The merciful man doth good to his own soul: but he that is cruel, troubleth his own flesh. It is dangerous trusting those who are taking the most direct means to beggary, engaging in raids furetyship, and conganism of loose and abandoned women. Are we trade with, or lend to such, we need secure ourselves, or may expect they will break, or run away, and leave us to stand by the loss. 17. Bread of deceit is sweet to a man: but afterwards his mouth shall be filled with gravel. Self-love too often makes us selfish, but if we would consult our truest interest, to be merciful and liberal will prove our highest advantage; it will be good to our own souls. But he that is cruel, foolish, unfeeling, and desirous of bounds of compassion, troubled his own flesh; starving himself, rather than using what he hath; or denying to his family and friends, what their wants and necessities demand. 18. The wicked worketh a deceitful work: but to him that soweth righteousness, shall be a fure reward. Sin in general promises much satisfaction; especially the sins of lewdness, and of fraud, that fill the coffers soft: but it is all deceit; what is so sweet in the mouth, will make the belly bitter, and the conscience take, (as gravel in the teeth makes them jar) either here in the pangs of penitence, or eternally in the torments of despair. 18. Every purpose is established by counsel: and with good advice make war. Sin promiseth much enjoyment, but terribly disappoints the deluded soul, when the pleasure and profit be proposed to himself issues in his perdition. Nor so the way of righteousness; the harvest there abundantly answers the most sanguine wishes in the present fure reward of peace and joy, and the eternal reward of glory. 19. As righteousness tendeth to life: so he that pursueth evil, pursueth it to his own death. Deliberation with ourselves, and advising with the wise, is the way to obtain success in our undertakings, and prevent the reproaches which otherwise would arise on their miscarriages. And war especially, whether with an enemy without, or at the litigious bar, requires much consultation; ere it be begun, to prepare for it; and, when commenced, how to be earned on, and brought to a happy conclusion. 19. He that goeth about as a tale-bearer, revealeth secrets: therefore meddle not with him that flattereth with his lips. True righteousness hath the most direct tendency to secure life everlasting; it is the merceds of it, the mercreds for it, and, in a sense, glory began: so he that pursueth evil with eagerness and violence, pursueth it to his own death, and rushes headlong into misery. 20. They that are of a forward heart are abomination to the LORD: but such as are upright in their way, are his delight. Suspect the man that flatters you, and turn a deaf ear to the tale-bearer, who, by revealing the secrets of others, wants to insinuate into your confidence, and betray you. These are pells of society, and to be shunned by every wise man. 20. Who so curfeth his father or his mother, his lamp shall be put out in obscure darkness. As we are regarded of God, so will our state be to eternity. They that are of a forward heart, pervert in their spirit, or double-minded, as the word may signify, these are abomination to the Lord: but such as are upright in their way, in temper and conduct disposed and labouring to walk before God in truth, simplicity, and godly sincerity, these are his delight, and will be so to eternity. 21. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. Under the law this was a capital offence; and though that at present ceases to be the case, there is a Law-giver and Judge, who takes cognizance of the business, ingratitude, and implying of undoubtful children, advanced to such a pitch of weaknesses, as to curle their parents, and with them in their graves. The curle of God is upon their devoted heads; here their name shall be infamous, and death quickly rid the earth of such monsters; and hereafter the blackness of darkness must be their eternal abode. 21. An inheritance may be gotten hastily at the beginning: but the end thereof shall not be blessed. Strong is the conspiracy of the wicked: multitudes, power, and policy, are on their side; yet though hand join in hand, they shall not be unpunished; it is vain to negate the arm of Omnipotence, for God will break the jaw bones of the lions; but the seed of the righteous, to whose children's children the love, mercy, and protection of a covenant God descend, shall be delivered from all their enemies, and see them laid low at their feet. 22. As a jewel of gold in a swine's shout, so is a fair woman which is without discretion. He that maketh hastle to be rich, cannot be innocent; and therefore, though his designs succeed, there is a worm at his guard; the wrath of God embitters his gains; they often meet as quickly as they are amaffed; and, in the end, will eat up his flesh like fire. 22. Say not thou, I will recompense evil: but wait on the LORD, and he shall save thee. Beauty is a jewel that glitters in every eye, but it is a dangerous possession, and great grace and prudence are needful to keep its lustre unsatisfied; for as a jewel of gold in a swine's shout is quite misplaced, and that soul animal, regardless of its value, thrushs it into the mire and dunghills; so is a fair woman which is without discretion, or toils for virtue or modesty; given up to impurity, inflaming, and inflamed, she makes herself quickly loathsome; and her beauty, so misplaced and abused, proves her bane. 23. The desire of the righteous is only good: but the expectation of the wicked is wrath. Freg442 is mine, I will regain faith the Lord. To him therefore we must refer ourselves, when provoked, oppressed, or injured; wait in patient well-dying for the fulfilment of his promises, and be assured he will vindicate our wrongs in his own good time and way. Hard is this precept to our proud hearts, and obedience to it among the best proofs of our adoption of God. 23. Divers weights are an abomination unto the LORD: and a false balance is not good. The desire of the righteous is only good, that is his constant object: he desires for himself God's favour and grace, and studies to communicate blessing and happiness to all around him: but the expectation of the wicked is wrath: they are imprecating, and wishing for vengeance on their enemies; and as the just retaliation, wrath to the untermost shall overtake them. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. 25. The liberal soul shall be made fast: and he that watereth, shall be watered also himself. v. 24, 25. No harvest so sure, or plenteous, as that which springs from the seed which charity scatters. God will give a great increase, and none shall be losers by what is lent to him: The liberal soul shall be made fast, enriched with divine grace, and repaid in blessings temporal and spiritual, for whatever is dispersed to the poor and desirous; and he that watereth others with the streams of his benevolence, shall be watered himself with the abundance of God's goodness, so that we shall be gainers by our gifts; whilst the covetous man, bent on hoarsing, grows poor by sparing. Deterred by the expence, he sustains grievous losses, which might have been prevented; and defrauding ing Before Christ ing his family, the poor, and God's altar of their portion, there is a curse on his substance, and the want he is so anxious to prevent, overtaken him. 26. He that withholdeth corn, the people shall curse him: but bleffing shall be upon the head of him that felleth it. This is repeated from v. 10. and not unnecessarily; for against a practice to common, so wicked, and so fatal, we cannot be too often warned. 24. Man's goings are of the LORD, how can a man then understand his own way? 18. Exod. xxii. 8. Mat. v. 8a. Rom. xx. xx. 8 a Sam. xxv. 18. Job cated. Or bringed forth rein; so doth a backbiting tongue an angry com- It is the countenance too commonly given to the tales of the flanderer, that emboldens him to proceed; but a good man cannot bear to hear the absent reviled, and therefore with a frown, if he can do no more, tellifies his displeasure: a sufficient check often to silence the tongue of calumny, and drive such away, as the north wind doth the rain, confounded and ashamed. 24. It is better to dwell in a corner of the house-top, than with a brawling woman and in a wide house. God's over-ruling hand governs all, both in the concerns of our bodies and our souls. In him the sins and morn; guided by his providence, or supported by his grace. He alone can prosper our undertakings, whilst we can neither foresee the issue, nor secure the success of them. Needful therefore it is, that constantly and humbly we should wait on him for direction, and follow the leadings of his providence, and the dictates of his word. 25. It is a snare to the man who devoureth that which is holy: and after vows to make inquiry. This observation is repeated, chap. xxi. 9. and much to be pitied is that miserable man, thus yoked to contention and wretchedness. 25. At cold waters to a thirsty soul: so is good news from a far country. Two great sins are here rebuked, that are a snare and ruin to men's souls. 1. Sacrilege, embezzling to a man's own use what was dedicated to the service of God: and however long custom and possession may countenance the abuse, they who hasten upon the spells of the churches, where scarce bread is left for those who serve at the altar, must give an account to God. 2. Covenant-breaking. What we now to God or man, it lieth upon us to discharge. It is too late to make inquiry, when we have opened our mouth; and to seek excuses, when none can exculpate us. 26. A wise king scattereth the wicked, and bringeth the wheel over them. Good news from a far country, where our friends or fortunes are, is with impatience expected, with delight heard, pleading to the ear as cold waters to the parched tongue. The gospel is the best of tidings, sent from heaven to comfort miserable fioners; with what delight should we hear, with what eagerness welcome, the blessed message of pardon, grace, and salvation, which it brings! 26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring. The bleffing or curse of the poor is of eternal consiquence, for God is the poor man's friend, and will not see him oppressed with impunity. To withhold corn, in order to entance the grace, and by a fictitious famine distress the needy, is highly criminal: and he, who by bringing his stores to the market, and content with a moderate profit, inherits the prayers of the poor, will be shortly found a much richer man than he who fills his pockets by oppression, and goes to his grave under the curses of the distressed. 27. He that diligently feeketh good, procureth favour: but he that feeketh mischief, it shall come unto him. Severity is often needful, and wise magistrates will with vigour put the laws into execution. The disturbers of the public peace deserve to be broken with the wheel of public justice. 27. The spirit of a man is the candle of the LORD, searching all the inward parts of the belly. Either when he is run down by the power of oppressors, and the fountains of justice are corrupted; or when, therefore or shame, he gives way, not daring to reprove the wicked, or making some hate complacent with them, to the distrust of his profession, and the troubling the hearts of the sincere; or worth of all, when he is drawn by the unincarnated of the abandoned iron some open and scandalous sin, that dishonours God, wounds his own conscience, grieves the faithful, discourages the weak, and burdens the impenitents. Lord, keep thy servants from presumptuous sin; let not the adversary triumph with malicious joy, and cry, There! there! so would we have it! 27. It is not good to eat much honey: so for men to search their own glory, is not glory. He that diligently feeketh good for his own soul, and rifle early, to die every kind office for his neighbour, procured favour; God is pleased with his labours of love, and men with gratitude acknowledge the kindness. But he that feeketh mischief, God, is just retaliation for the hurt he designed against others, will by his providence so order, that it shall come unto him. 28. He that trusfeth in his riches shall fall: but the righteous shall flourish as a branch. The spirit of a man, either his rational soul, or rather his renewed spirit enlightened and enlivened by the Holy Ghost, is the candle of the Lord, searching all the inward parts of the belly; discovering, judging, accusing, or approving whatever passes within, according as it is consumable or opposite to the perfect rule of God's revealed will. 28. Mercy and truth preserve the king: and his throne is upholden by mercy. The pleasure of sense are dangerous, and appetite indulged to excess, breeds sickness, and turns the most wholesome food into poison. So, to be vain-glorious, and using every means to secure popular applause, is to render ourselves despicable instead of respected: or as the latter clause may be rendered more conformable to the words, but the searching out of their glory, is glory; for though honey, sweet as it is, will nauseate when too much is eaten, not so is it with the search after divine wisdom; the more of this we acquire, the more glorious for us: here we need not fear excess. 28. He that hath no rule over his own spirit, is like a city that is broken down, and without walls. They who put their confidence in riches, will find them a broken reed that will break under them, and pierce them through with many furrows; but the righteous, who truth on Christ alone, shall flourish as a branch, ingrafted by faith on him their living root, and receiving out of his fulness the abundant supplies of quicksing grace. 29. He that troublet his own house, shall inherit the wind: and the fool shall be servant to the wife of heart. These are the qualifications of a good king, and the great stability of his throne: Mercy, towards his subjects, exing them of every unnecessary burden, and softening with clemency, where the case calls for it, the rigour of the law: and truth, religiously observant of all his engagements, whether those he made to his own subjects, or treaties with his neighbours. This will make him beloved and revered at home, and formidable abroad. 29. The glory of young men is their strength: and the beauty of old men is the gray head. Every man's heart is his castle: it is assaulted with enemies without, and full of traitors within; and nothing but strict restraint over our vile affections and unruly appetites, and watchfulness and prayer against temptation, can enable us to keep possession of our souls: but when passion, not conscience, governs, and lulls, instead of God's law, rules; then, like a city broken down, the spirit lies open to the inroads of every temptation, and is taken captive by the devil at his will. He that troublet his own house, by a passionate and prevish temper; or ever eager after gain, is perpetually harraling them above measure; or by idleness, neglect, or prodigality, beggars them; or by avarice defrauds his family of necessaries, shall inherit the wind: all his substance shall breed him vexation, and vanish withal, and leave him desirous. And the fool, who knows not how to manage, and lives without thought, shall be reduced to want, and for a maintenance be glad to become servant to his wise neighbour. 30. The fruit of the righteous is a tree of life; and he that + winneth souls is wise. Youth is designed for action, age for wisdom: each reciprocally needs, and each must therefore honour the other. Strength without counsel would destroy itself; counsel, without power to execute, would be useless; united, they reflect a glory on each other. 30. The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. A good man is a bleffing to all around him; his fruit is a tree of life; his graces, example, prayers, instructions, are the means of giving life to the souls of those who are near him, and hear, learn, and imitate: and he that winneth souls wise, wins them for Christ, engages them to yield up themselves to him, as their Lord and master, teaches them his truth, assert them with the great and precious promises, taketh them by the mighty word, beating down the strong-holds of Satan, or catches them with the net of gospel grace; all which fences the word bears, and comprehends all the means and methods the wife and diligent ministers of Christ use to turn the hearts of the disobedient unto the wisdom of the just. 31. Behold, the righteous shall be recompensed in the earth: much more the wicked and the finner. Corrosives are often highly necessary, and nothing but severe chastisement will work on some stubborn tempers. They must be beaten blue ere their stewardness will depart from them, and their obstinacy must be broken with many a stripe. Thus God sees it often needful, respecting his dearest children, to lay his heavy hand upon them, and to purge them in the furnace of affliction, from the dross of vile affections. The operation is painful indeed, but the peaceable fruits which arise from it may well reconcile us to the suffering. Before Christ 1000. b. Exci. v. 4. 5. c. Pl. ci. v. 4a. Ver. 6. d. Cor. ii. 11. Or, lamp. c. Pl. ci. v.