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. God will be just in all his dispensations; he will make it appear oftentimes here on earth, and will certainly magnify his justice in the day of recompence. Behold and note it as a certain and important truth, the righteous shall be recongressed in the earth, either their good works shall meet a reward of earthly blefings, or their sins and offences are corrected with the rod of affliction: and if God spareth not his own children, but visits them, much more the wicked and the finner, whom on earth be sometimes makes monuments of vengeance; or if they escape for a while here, let them not hope for impunity, their damnation flumbereth not: a judgment day will give them that they have deserved. 29. 31. * The hoary head is a crown of glory, if it be found in the way of righteousness. Those locks are venerable indeed that are grown old in virtue's school; such aged disciples are well-honoured as fathers, and heard as oracles, and their silver hairs are ready to receive that crown of glory which fadeeth not away. 1. THE king's heart is in the hand of the LORD, as the rivers of water: he turneth it whitherioever he will. The hearts of all men, even the greatest; all their purposes and designs, whether unstable, or impetuous as water, are under divine direction; and by his powerful though unperceived operation upon their minds, they are made subservient to the purposes of his glory, as by canals the river takes that direction which we please to give it. 2. Every way of man is right in his own eyes: but the LORD pondereth the hearts. c. Chap. xvi. 2. Partial to ourselves, we are ever apt to flatter ourselves we are right. The self-righteous, the lover of pleasure, the worldling, all concur in this self-deceit; but God's decisions are made from intimate knowledge of the heart, and widely differ from our fond and false conceits: and what men highly esteem and value themselves upon, is in his eyes often an abomination. 3. To do justice and judgment, is more acceptable to the LORD than sacrifice. The most pompous devotions, the most expensive benefactions, or the most liberal alms, commend us not to God, when let in the place of moral duties. Justice and judgment, uprightness, and integrity of heart before God and man, are more acceptable than any sacrifice; nay, without these the other is an abomination. c Chap. vi. 17. Heb. Houghtness of eyes. Or, the light. 4. An high look, and a proud heart, and the plowing of the wicked is sin. Haughty looks shew a proud heart; and where such a spirit reigns, all is naught. The most innocent, nay, the most commendable actions, are tainted by the evil temper from whence they flow: so that even the ploughing of the wicked is sin: he means only himself in all his labours, and leaves God far above out of his sight. d Chap. x. 4. &xii. 4. 5. The thoughts of the diligent tend only to plenteousness: but of every one that is hasty, only to want. Prudent contrivance and diligent industry are the sure road to plenty and affluence: but rash schemes, hasty resolutions, and precipitate measures, involve men in trouble and loss, and leave them in poverty to lament their folly. e Chap. x. 5. &xiii. 4. 6. The getting of treasures by a lying tongue, is a vanity toffed to and fro of them that seek death. The getting treasures by a lying tongue, by false pretenses, deceit in trade, or fraudulent contracts, is a vanity toffed to and fro of them that seek death. Light as vanity, and easily dispersed as flubble, are such treasures; and death eternal is found at last to be the end of their destructive ways. Heb. few them alude. 7. The robbery of the wicked shall destroy them; because they refuse to do judgment. All injustice will by and by prove the sinner's destruction; or from them, pierce their conscience with penitential anguish, or sink them into hell, where they will have no rest, might not day; because they refuse to do judgment, which is the world of robbery; for against an avowed thief you may be on your guard; but from a lying tongue, and falsehood in dealings, there is no defence. 8. The way of man is froward and strange: but as for the pure, his work is right. By nature every man's way is froward, strange, and contrary to God's will, till divine grace renews the heart, and putifying the conscience through the blood of sprinkling, and the powerful operations of the Spirit, makes the soul pure within, and the way directed to please God. Ver. 19. 1. Or, and such grace in his lips. 11. He that loveth pureness of heart, for the grace of his lips, the king shall be his friend. When the heart is purified by the spirit of holiness, grace will be in the lips; and such a man a wise king will prefer for his friend, the sweetness of whose conversation, and the frankness and honesty of his heart, render him truly amiable; and withal he shall fare better still, and find a warmer affection and friendship shewn him by the King of kings. Or, notter. 12. The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor. By the providential care of God, his word, the great means of wisdom, is preserved pure and uncorrupt, and a gospel ministry in succession maintained to spread the knowledge of it. His people are kept also by him increasing in spiritual understanding, amidst the darkness and errors around them; and he overthroweth the words of the transgressor, who would corrupt or handle his word deceitfully to the perversion of men's souls, and thereby brings on himself swift destruction. 1. "A Good name is rather to be chosen than great riches, and loving favour rather than silver and gold." A name among the sons of God, to be respected by the wise, and esteemed by the good, is far preferable to any wealth the wicked may possess; and to have the affectionate regard of those around us, conducers more to real happiness than silver or gold. Or, as the words may be rendered, Grace is better than silver or gold; a substance both more precious and more enduring. 2. "The rich and poor meet together: the LORD is the maker of them all." Chap. xxii. 13. Chap. xx. 14. Whatever difference subsists between men's outward than, the Lord is to be acknowledged as the author of it; and before him there is no respect of persons; both are alike welcome to a throne of grace; both must meet together in the grave; the righteous, whether rich or poor, will meet in glory; and the wicked, of whatever condition, must lie down in hell. 3. "A prudent man foreseath the evil, and hideth himself: but the simple pass on, and are punished." The prudent man foreseath the evil, and hideth himself; shuns the temptation which would draw him into sin, and provides against the mischief which threatens him: but the simple, thoughtful of their danger, never look before them, nor consider consequences, and plunge themselves into sin and sorrow here and for ever. 4. " By humility and the fear of the LORD, are riches, and honour, and life." Cf. xii. 1. Or, the reward of humility, &c. Humility, and the fear of the Lord, are the great characteristics of true godliness; and wherever these are found, there riches, as much as is needful of this world, and the abundance of divine grace; honour, the most exalted, which comes from God; and life spiritual and eternal, with all the comforts of both, will be the portion of such an humble soul. 5. "Thorns and Snares are in the way of the forward: the that doth keep his soul shall be far from them." My son, if thine heart be wise, my heart shall rejoice, every mine. 16. Yes, my reins shall rejoice, when thy lips speak right things. We have here the duty of parents and children, and the comfort arising from the mutual discharge of the relation they bear to each other. 1. A parent must instruct, a child attend, and apply his heart to learn the words of knowledge, the doctrines and precepts of the divine word, whereby he may become wise unto salvation. 2. A parent must correct, a child submissively how under the chastening rod. It is as painful to the tender father's heart to inflict, as it can be to the son to suffer the correction; but it is absolutely necessary, when their evil tempers call for this check, and must not be withheld; only it must be done without passion, and accompanied with the gracious expeditation, and then he shall not die, the stroke will not be so severe as to hurt him: it will be the means of preserving him from those evil courts, which might bring him to an ignominious death; and, under God's blessing, effect a reformation of heart, and save his God from hell. For this should be every parent's chief design, desire, and prayer, respecting their children, that God would make both his instructions and corrections effectual to this great end, the salvation of their fouls. 3. The blessing will be mutual. When he sees his labours succeed, the parent will rejoice in beholding the wisdom of his son's heart, evidenced in his whole conversation and conduct, thank God for such a child, and depart in peace, comfortably afflicted for the shall leave those behind him, who will tread in his steps, and serve his father's God. And thus to be made wise in heart, and learn to speak and act might, will be a Son's greatest joy: he will reap the benefit of the instructions and corrections he hath received, and count it among his chief mercies to have had such a parent. 17. Let not thine heart envy sinners: but he thou in the fear of the LORD all the day long. 18. For surely there is an end, and thine expectation shall not be cut off. v. 17, 18. When we see the prosperity of sinners, we are too apt to envy them their abundance, but it is our folly; for we have a better portion infinitely than they enjoy, when walking in the fear of the Lord all the day long; the sense of his love and favour, is better than all manner of riches; and if we mark the end, shall never wish an exchange, since all our momentary trials shall quickly have their period, and our faith and hope be lost in the fruition of eternal blessedness; but the wicked shall lie down in torments intolerable, uninterrupted, everlasting. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not amongst wine-bishers; amongst riotous eaters of flesh. 21. For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. Repeated calls to engage our attention, intimate how prone we are to let our minds wander. 1. We are in general exhorted to hear the instructions of parents, murders, or others, who kindly wish to direct us right; and he wise, not merely hearing, but receiving the words of knowledge, and that evidenced by guiding our heart in the way, the way of faith and holiness, which leads to glory. 2. In particular we are warned against gluttons and drunkenness; vice most odious to God, most hurtful to society, and most destructive to ourselves, both to body and soul, fame and fortune, in time and in eternity: to avoid which, we must shun the company of drunkards, and refuse to join in the entertainments of the luxurious; for unless we avoid the temptation, we shall not long keep from the sin. To deter us from these vices, the immediate evil consequences are inflicted upon, since present danger influences the most, beyond any fear of future recompense: they are the high road to ruin, will waste our substance, endorse our bodies, supply our faculties, disqualify us for business, and bring us to a state wretched, contemptible, in want and rags to suffer, the fruit of our folly and wickedness. 22. Hearken unto thy father that begat thee, and despise not thy mother when she is old. 23. Buy the truth, and sell it not; also wisdom, and instruction, and understanding. 24. The father of the righteous shall greatly rejoice: and he that begeteth a wise child shall have joy of him. 25. Thy father and thy mother shall be glad, and she that share thee shall rejoice. We have here, 1. Parental reverence enjoined. The father who begat, and the mother who brought us forth, as they have peculiar authority over us, and possess the tenderest regard for us, therefore, attention to them is not more our duty than our interest; nor must we despise them when old, or jest at the grave advice of our aged mothers; experience is best learnt by years, and grey heads the wisest counsellors. 2. An exhortation to prize highly the truth, the revealed word of God, the gospel of our salvation, with all the wisdom, instruction, and understanding therein contained. We must say it as the most desirable acquisition, which we spare no labour or price to purchase; reading, hearing, meditating on the scriptures, praying over them, conferring with those, whose knowledge and experience is most eminent; and, when possessed of the truth, holding it fast in profession and practice, never selling it for the riches, honours, or pleasures of the world; or parting with it through any fears of reproach, loss, or suffering. 3. The satisfaction this will afford to pious parents, and to give them joy, will be the delight of every gracious child. They greatly will rejoice to see their offspring thus wise in the knowledge, and righteous in the practice of the truth; and it will be their comfort and credit in their old and serve to cheat those evil days, when they would otherwise have said, there is no pleasure in them. 26. My son, give me thine heart, and let thine eyes observe my ways. 27. For an whore is a deep ditch; and a strange woman is a narrow pit. 28. She also lieth in want; as for a prey, and increaseth the trangleofors among men. The great thing Christ requires of his children is their heart; for without thou, all besides is nothing worth; and most reasonable is the demand, when his title to it is to evident: and where the heart is right with God, our ways will be directed to please him; we shall eye the path of duty to walk in it, and the leadings of his providence, to improve under every dispensation, and in this way shall be preserved from evil; especially from that most fatal share of youthful lusts, in which dreadful whirlpool so many souls are drowned eternally. For an whore is a deep ditch, and a strange woman is a narrow pit, whose lewdness and covetousness are infallible; and those who fall therein, sink for the most part irrecoverably, never to rise up again. She also lieth in want as for a prey, ravenous as a beath of the forest, and practising every wise to draw men to her souls, and plunder them, not only of their money, but what is infinitely more precious, of their virtue, honour, and peace of mind: and increaseth the trangleofors among men; drunkenness, theft, lying, swearing, and all the train of abominations naturally flow from such a connection; or the increaseth the perfidious; for her they break the covenant of marriage, are faithless to men; and worst of all, treacherously depart from God, to their everlasting destruction. Let him that readeth, understand, and fly the fatal toil; be deaf to enticement, and mark the end of those ways. 29. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine, they that go to seek: mixt wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, make it moreeth itself aright. 32. At the last it biteth like a serpent, and stingeth; like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yes, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 35. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. Drunkenness is the door at which all misery and mischief enters, and therefore we have, 1. The fatal effects of it set before us, in order to deter us from the sin. (1.) It is the cause of endless quarrels. Inflamed with wine, and reason lost, the tongue is let loose, scurrilous, abusive, provoking; contentions arise on the most frivolous grounds, or none; blows and bloodshed enfor, and long woe and sorrow are the dire consequences. Whilst in the redness of eyes, beaten in the fray, or inflamed with the debauch, men carry about with them their brand of infamy, and pain and deformity are their present punishment. (2.) It excites to all manner of lewdness. The bottle ends with a whore, or binds the drunkard weighing after his neighbour's wife, ready for every scene of guilt, and insensible to every danger. (3.) In their cups men utter perverse things; reveal their secrets, betray their truths, their talk is obscene, rude, profane, absurd; at which, in soberer hours, they will be overwhelmed with shame. (4.) They are giddy, their feet stagger, their beads swim, their their eyes roll, as a ship in a storm; and as a man asleep on the top of a muff, they are secure, and thoughtless of the impending danger, though ready to rush into the abyss of misery: they are deaf to rebuke, and corrections make no impression. (5.) They are hardened. Notwithstanding all that is past, no sooner is the drunkard awake, than, like the dog, he returns to his vomit again; and perhaps it is his language of boasting to his companions, v. 35. how well he came off the night before, unhurt amidst the blows and beating; that glorying in his shame. (6.) Men must feel at last the dire effects of drunkenness in this world, when their bodies, bloated as with poison, grow loathsome with disease, and tormented with the pally, dropsy, grou, and all the train of miseries drinking brings on; and their fouls, with horror, reflect upon the past, and are terrified with the fearful looking-for of judgment to come. But if such men live and die stupid, their damnation flumbereth not; the worm that never dies, and the fire that never shall be quenched, awaits them; when they shall lie down in torments, and nothing be able to allay the fiercences of these everlasting burnings. 2. The admonition given us. We must fly from the temptation, if we mean to escape the sin: we are safe only by keeping out of harm's way: and three directions are here given; (1.) Not to fork such company, but avoid them, and than the taverns which the drunkards haunt. (2.) Not to tarry long at the wine; when men sit in company, one glab is apt to draw on another; and if the senses are not drowned, yet the soul is hurt, and the precious hours of life idly squandered. (3.) Not to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able 1. BE not thou envious against evil men, neither desire to be with them. 2. For their heart studieth destruction, and their lips talk of mischief. v. 1, 2. The sinner's prosperity is little to be envied, and their company far from desirable; their present study and talk is mischievous and destructive, and their end is perdition; they are therefore rather to be thunned than courted, and should raise our indignation, not our envy. 3. Through wisdom is an house builded, and by understanding it is established: 4. And by knowledge shall the chambers be filled with all precious and pleasant riches. 5. A wise man is strong, yea, a man of knowledge increased strength. 6. For 'by wise counsel thou shalt make war: and in multitude of counsellors there is safety. However by unjust methods the wicked may hastily amuse wealth, yet honestly will be found the best policy, and what is widely acquired under God's blessing, will wear best, and last longest. 1. In our temporal concerns, wisdom and prudent management will build up our families; make our circumstances flourishing, bring us riches, pleasant as previous, because not under the divine blessing, and doubly enjoyed under a sense of God's love. It will give us strength to preserve and defend what we have acquired; and if war be necessary, whether in the field, or at the bar, we shall be safe, having with other wise counsellors foreseen and provided for every emergence. 2. In our spiritual concerns, wisdom is most needful: our soul is our house, and the foundation must be laid on Jesus the rock of ages; the chambers of all our faculties furnished with precious and pleasant graces, the most durable and invaluable riches: thus wise unto salvation, we shall be supported against all the attacks of our spiritual enemies, strong in the Lord, and the powers of his might; yea, we shall be enabled to go from strength to strength, and, safe from all the powers of evil, be made more than conquerors at last, through him, who is the wonderful counsellor, and the everlasting refuge of his people. Pfd. 2. 5. Chap. 2014. 7. 'Wisdom is too high for a fool: he openeth not his mouth in the gate. Wise kings plan their designs with deep consideration, and conceal them with impenetrable secrets; on this the success of them often depends. It is not for subjects to pry into the reasons of state, or pretend to censure hastily those proceedings, the motives and design of which they cannot discover. Wisdom is too high for a fool, he has no capacity for attaining it, especially divine wisdom; which, though deep read in theรับesces and philosophy, the natural man cannot know, being destitute of that spiritual discernment, without which the mysteries of God appear foolishness. He openeth not his mouth in the gate, he is not qualified to speak in the presence of the wise, and if he doth, is disregarded. 8. He that deviseth to do evil, shall be called a mischievous person. They who do ill things, deserve an ill name; and the more art and contrivance there is in sin, the greater the malignity, and the more mischievous the author. 9. The thought of foolishness is sin: and the sooner is an abomination to men. God is the searcher of hearts. Thoughts of foolishness are sins already committed in his eye; or, the thoughts of the family are sin, evil continually; and a former, who sooths at God and godliness, and ridicules its pricelessness, is an abomination to men, justly abhorred as a dangerous man, and a past to society. 10. If thou faint in the day of adversity, thy strength is + small. Days of adversity are trying seasons; and under disease and pain of body, deep providential afflictions, hence persecutions, or more burdensome spiritual distresses, we are too apt to faint, and prove how small was that strength, of which, when at ease, we thought ourselves possessed. Need have we therefore to be looking up for greater strength than our own, to him who gives strength to the weak, and to those who have no might, increased strength. 11. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain: 11. If thou sayest, Behold, we knew it not: doth not he 'that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and 'shall not he render to every man according to his works? v. 11, 12. Injured innocence demands our interposition, and the more imminent the danger, the more forcible the obligation to hasten our assistance. Whether they are born down by false accusations, their lives endangered by fraud or violence, by perils of robbers at land, and storms at sea, or their souls led away by seducers, and exposed to eternal death, we are bound to fly to their rescue, and spare no pains or labour to extricate them from their distress. Nor must we think to get off with plausible excuse pretending our know it not, because we turned away our face, and passed by on the other side; or know him not, as if because he was personally unknown, he might be unnoticed and neglected. The law of universal charity, and the love of justice, obliges us to regard every man as our neighbour; and though among men our excuses may pass, yet God's scrutiny is not to be thus evaded. He pondereth the heart, and knows the evil principles which swayed our conduct; and will render to every man according to his works, when they who shewed no mercy, may expect to find none. 13. My son, eat thou honey, because it is good; and the honey-comb, which is sweet + to the taste: 14. So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then 'there shall be a reward, and thy expectation shall not be cut off. v. 13, 14. To use and enjoy the creatures of God, is good; he who gave honey in sweetness, intended it to please the palate, as well as nourish the body. So sweet, so strengthening is wisdom to the soul, as they by experience find, who feed by faith on the great and precious promises of the gospel; and all the pains employed in searching after it, in the use of the appointed means, will be amply recommended, and our expectations fully answered; yea, exceeded in the present satisfaction enjoyed here, and more abundantly in the glory which shall follow hereafter. 15. Lay not wait, O wicked man, against the dwelling of the righteous: spoil not his resting-place. 16. For "a just man falleth seven times, and rileth up again. but the wicked shall fall into mischief. v. 15, 16. Vain and impotent are the attempts of malicious wickedness. Lay not in vain, O wicked man, against the dwelling of the righteous, looking for some opportunity to spoil his resting-place, and by fraud, or force, to oppress and plunder him, is the wolf devours the harmless sheep: but if the wicked will not hear, the faithful need not fear; God will preserve them, and punish their enemies. For though a just man falleth seven times, either into affliction, which seems principally intended, or into sin, seduced by the power of temptation; yet God will not leave him; by his grace he is renewed unto repentance, or extricated from his troubles, and rileth up again, perhaps strengthened by his fall; but the wicked shall fall into mischief, from one evil to another, from the troubles on earth to the torments of hell, and shall never rise up again. most know thoroughly the rule of his word, and set out every circumstance of the case which come before them, if they would minister impartial justice. Heb. The case is a franchising. 3. The heaven for height, and the earth for depth, and the heart of kings is unfearable. Wise kings plan their designs with deep consideration, and conceal them with impenetrable secrets; on this the success of them often depends. It is not for subjects to pry into the reasons of state, or pretend to censure hastily those proceedings, the motives and design of which they cannot discover. † Chap. xx. 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. 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. † Chap. xx. 11. † Or actwork. 11. 'A word fitly spoken is like apples of gold in † pictures of silver. 12. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. v. 11, 12. We have here, 1. The excellence of a word seasonably spoken; pertinent to the case, and satisfactory to the hearer: it is as pleasing as apples of gold, resembling them in colour, served up in net-words, or baskets of silver. 2. The preciousness of a wise rebuke. It is most highly ornamental; as a jewel of gold, both to him who gives it, and him who receives it, when administered with tenderness, yet fidelity, and heard with deep acknowledgment of the kindness, and instant correction of the fault. † Chap. xii. 12. 13. 'As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters. As the cold of snow (which, in the Eastern countries was preserved, as ice with us, to cool their liquors) is most refreshing in the salty days of harvest, so pleasing to those who send him, is a faithful messenger; who, anxious for his master's good, discharges the trust reposed in him, to his fullest satisfaction. They who have so great a master as the Lord of glory, and so important a message at that, on which the salvation of immortal souls depends, need approve their fidelity, and will then find gracious acceptance, 2 Cor. xi. 15. 14. 'Who's boasteth himself † of a false gift, is like † clouds and winds without rain. All boasting is a sure sign of emptiness. They who puff their own great benevolence, and make a talk of what is they intend to do, when in fact they do nothing, see like the clouds that pass away, raise our expectations of rain, but let down not a drop. 15. 'By long forbearing is a prince persuaded, and a soft tongue breaketh the bone. The good advice which princes reject in heat, if we wait a while, and humbly offer our reasons with patience, may prevail at last. And when anger rises, a soft answer does more than the most obstinate resistance; and bends the most violent to yield. 16. 'Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. The creature comforts we possess, God wills we should enjoy, not abuse; enough is a feast, excess is its own punishment. This must be extended to all lawful pleasures; with temperance used, they are good; when inordinately, they engage our affections, or waste our time; they cease to be innocent, and forfeit the soul. 17. † Withdraw thy foot from thy neighbour's house: lest he be ‡ weary of thee, and so hate thee. To maintain a friendly intercourse with our neighbours, is pleasing; but too frequent visits are troublesome, and will render our room more agreeable than our company. 18. 'A man that beareth false witness against his neighbour, is a maid, and a sword, and a sharp arrow. The most dangerous and mortal weapon is the tongue of a false witness, against which, the purest innocence affords no protection. 19. Confidence in an unfaithful man in time of trouble, is like a broken tooth and a foot out of joint. Such a one will not only disappoint our expectations from him, but our trust upon him will add to our anguish; or the words may be rendered, the confidence of an unfaithful man, whatever was the object of it, his wealth, his wisdom, or his righteousness, in time of trouble, and that time is near, will fail, and leave him in anguish to bewail (too late) his folly. They who would have a support which will not fail them, must cease from all besides, and stay themselves on the rock of ages; none ever trusted in him, and were confounded. 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre: 'so is he that singeth songs to an heavy heart. It is cruel to exasperate the griefs of the afflicted, and mock at their miseries; and absurd with unfeasurable mirth to entertain the heavy heart. We must rather weep with those that weep, and with sympathetic tenderness seek to alleviate the sorrows of the miserable. 21. 'If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink: 22. For thou shalt heap coals of fire upon his head, and 'the LORD shall reward thee. v. 21, 22. To love our enemies, is no new commandment; and that not in word and tongue only, but expressed in every act of kindness to them, in the time of their distress: and hard must that heart be, that is not melted with such generosity; at least, our labour shall not be in vain: if they continue inveterate, God will reward us with a sense of his love here, and an inheritance in his kingdom hereafter. 23. 'The north-wind † driveth away rain: so doth an angry countenance a backbiting tongue. In the Chord June † Chap. xx. 8. † Heb. See with false word. † Luke xiv. † Heb. See with false word. † Luke xiv. † Chap. xxxv. 8, 8v. † Sam. xxv. 8a, 8v. Chap. xxv. 8, 8a xxv. 8a. v. 8v. 8. † Or let thy foot be feltion in thy neighbour's house. † Heb. Full of thee. † Psal. xii. 4. Chap. xx. 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- A Snow in summer, and as rain in harvest; so honour is not keenly for a fool. As unseasonable as fever in summer, and as hurtful as rain in harvest, so honour is not keenly for a fool; who, when he is advanced, if he is a weak man, will be a scandal to his dignity; and if a wicked man, will abuse his authority, and no wise ruler will employ such weak or wicked ministers. 2. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. 7.0. of these, there is little hope; publicana and harlors will go into the kingdom of God before them; their pride and self-righteousness is an eternal bar to their conversion, John ix. 41. Chap. xxii. 13. The Sothoful man faith, There is a lion in the way, a lion is in the streets. When fools are exalted, they affect to keep those around them in fear, storming and swearing at them; and they no provocation be given, thunder forth their curses: but they are impotent and vain, and can do us no more hurt, than the bird that flies over us. And such are the manliness of the church of Rome, whose causeless curses shall return upon the mouths that utter them. 3. A whip for the horse, a bridle for the ass, and a rod for the fool's back. Obstinate, stupid, or refractory as the horse, or wild asses colt, the wicked must be broken with correction, and sharp restraints laid upon him. Disgrace, not honour; the rod of chastisement, not the staff of office, are his desire. 4. Answer not a fool according to his folly, lest thou also be like unto him. 5. Answer a fool according to his folly, lest he be wise in his own + conceit. 5. There is a time to speak, and a time to keep silence, and wisdom is preferable to direct. 1. Sometimes a fool is best answered by silence and contempt. It would be to resemble him, to return railing for railing, or anger for anger. 2. Sometimes it is necessary to answer a fool according to his folly, lest he conceit his arguments unanswerable, insurgent silence as a concession of victory, and himself be confirmed in his folly, or others suffer ill impervious thereby. Therefore, expose his futility, direct his fallacies, and turn his arguments upon him; that if he be not convinced, he may be at least confounded, ashamed, and his pride mortified. 6. He that bindeth a message by the hand of a fool, cuteth off the feet, and drinketh damage. 7. The legs of the lame + are not equal: so is a parable in the mouth of fools. 8. As he that bindeth a stone in a fling: so is he that giveth honour to a fool. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. The foolish and the wicked are good for nothing, and will mar the weak in which they are employed. 1. They who employ a fool on a message, might as well have sent a man without legs; so loitering, idle, and negligent is he, and by his blunders and ignorance, both damages and discredits those who employ him: for many will judge of the matter by the messenger. 2. When they affect to appear wise, and take upon them to deliver some weighty apothegms of their own, so absurd is the obliteration, and delivered with as ill a grace, as a cripple pretending to dance, whose infirmities are more exposed, and his affections more ridiculous. Thus also, when a wicked man pretends to talk of religion, whose life is a lie to his lips, the absurdity is glaring, and his discourse treated with just contempt. 3. All honour bestowed on a fool is useless, or hurtful: it is like putting a precious stone in a fling, where any common pebble would be more suitable; or like the stone when flung out of it, that does mischief. 4. As a drunkard meddling with thorns, thrulls them into his hand; so a fool wounds himself, and hurts others, when, taking the word of God into his mouth, he affields to turn it into ridicule; or, pretending to explain it, takes God's name in vain, and leads others into dangerous errors. Some give it another sense; that the wicked are miserable to the tharpest admonitions of God's word, as a man, when drunk, feels not the thorn that pierces him. 10. The great God that formed all things, both rewardeth the fool, and rewardeth transgressors. The great God will not suffer sinners to go unpunished. The day is near when the judgment shall sit, and then shall every man receive according to his work. Some render the words differently: A great ass, who is oppressive and tyrannical, grieved all his subjects, and he birth the fool, and he birth the transgressors, employing weak and wicked instruments to execute his vile designs. 11. As a dog returned to his vomit; so a fool + returned to his folly. Many have pains of remorse, and no sooner commit sin, than their loathing is violent as their lust; they resolve against the evil, and seem to deceive it for a while, but soon their consciences grow quiet, and they return, like the dog, to their vomit again. 12. Seek thou 'a man wise in his own conceit?' there is more hope of a fool than of him. Folly is bad, and conceit renders the disease desperate. They that think themselves something when they are nothing, and dogmatical and oppressive despite others, and are above being taught, will die inveterate in their ignorance: and especially is this the case with those, who, vainly puffed up of their fleshly mind, think themselves righteous, and placing their dependence on the rituals of religion, persuade themselves, that, by their own doings and duties, they can recommend themselves to God's favour; ignorant of their sinfulness, and the corruption of their nature, and strangers to the power of changing grace: 13. 13. The faithful man saith, There is a lion without, I shall be slain in the streets. They who have a love for laziness, will seldom be a a loss for an excuse; and the most absurd and improbable suggestions are to them as insurmountable difficulties in the path of duty. This wretched excuse of the Sothoful we had before, chap. xxii. 13. It shows, that they who want an excuse, will never be at a loss; and that what is never so absurd and improbable, will satisfy those who chuse to raise difficulties against what they have no mind to do. The pretended difficulties of a religious life, are the arguments the devil uses to a Sothoful soul; when in fact, if we would but go forth, and try, the way would be found pleasantness, and all the paths peace. 14. At the door turneth upon his hinges, so doth the Sothoful upon his bed. A lively image this of the Sothoful. He turns upon his bed, as if he made efforts to rise, but only changes sides; his business is neglected, all his affairs at a stand, and no ground got: such is the lazy professor; he moves in the time round of formal duties, as regularly as the door turns on its hinges, but never advances one step heavenward; his heart is still unrenowned as ever. Chap. xii. 15. The Sothoful hideth his hand in his bosom, it grieved him to bring it again to his mouth. The like observation for before, chap. x. 19—24. He hides his hand for fear of the cold, or pretends it is hurt, or weak, and unable to work; as they who hate labour, often sham inability. Yes, so infamous is his foot, that it is a burden to be compelled to lift his hand to his mouth to feed himself, even then let him starve. Now, They who have the word of God in their hands, yet refuse to be at any pains in opening it, to find bread for their souls, deserve to perish for lack of knowledge. 16. The Suggard is wiser in his own conceit, than seven men that can render a reason. Those who have the least reason, are usually the most conceited. The Suggard, who hath taken no pains to acquire knowledge, yet rates high his attainments, and his insistence equal to his ignorance, he fancies himself wiser than seven men who can render a reason: all the arguments they can urge, to convince him of his mistake and danger, he treats with contempt, and hugs himself in his own self-sufficiency. Or is co- 17. He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the eats. It is dangerous meddling in other people's quarrels, and interfering in disputes that do not belong to us. It is like taking a foaming cut by the eats, and being but and laughed at for our folly. They who are diligent to mind their own affairs, will find enough to do, without concerning themselves in those of other people. Heb. 18. As a mad man who casteth fire-brands, arrows and death: 19. So is the man that deceiveth his neighbour, and faith, Am not I in sport? v. 18, 19. When mischief is done, it is a poor excuse to say, I was in jail. Lies are fire-brands; though told in sport, they may have fatal consequences. It is dangerous meddling with edged tools. It would be no joke to set our neighbour's house on fire over his head, much less to hurt his character, or draw him into sin, and then turn it off with a laugh. Such mocking is madness. Heb. 20. Where no wood is, there the fire goeth out: so where there is no tale-bearer, the strife ceaseth. Heb. 20. Tale-bearers are the bane of society. By their vile insinuations, the fire of contention is kept up, words are misrepresented, stories repeated, exaggerated; suspicions instilled, and dearest relatives alienated in their affections from each other: from such, therefore, turn away, discontenance, cast them out, and the fire of contention will soon go out. Chap. xx. 21. At coals are to burning coals, and wood to fire; so is a contentious man to kindle-strife. The contentious are ever kindling strife; if but a spark of provocation be given, they instantly blow it into a flame, by their quick and hasty resurrections. It is dangerous to associate with those, who are thus quirked. 22. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly. The wounds of calamity are more easily made than healed; even when the lie is detected, there is often a scar remaining. 23. Burning lips, and a wicked heart, are like a pot-sherd covered with silver drops. Hypocritical lips, full of professions of kindness, that cloak the wickedness of an evil heart, are like a pot-sherd covered with silver drops, which shines at a distance, but is found utterly worthless. 24. He that hateth, disembeth with his lips, and layeth up deceit within him. 25. When he speaketh fair, believe him not: for there are seven abominations in his heart. 26. Who is hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. This is a disembelling world. Nothing fairer than many from the teeth outward, yet rancor often lies under the guise of civility, and deceit knows no cloak more effectual than the shew of friendship: it is good not to be too credulous, to try before we craft; not that the event answers the crafty design: God is pleased often to detect the hypocrite, and expose him to deserved shame in this world; at farthest, he will be covered with everlasting shame and contempt, before the great congregation of men and angels at the last day. 27. Who is diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him. Mischief will return upon the contriver's head, close as the design is laid, and with much evil carried on; the pit that he digged for others shall be his grave, and the stone he rolled, return and crush him to death. 28. A lying tongue hateth these that are afflicted by it, and a flattering mouth worketh ruin. Injure a man, and you never forgive him. A lying tongue hateth these that are afflicted by it; because he hates them, he maligns them; and having injured them, the hatred becomes irreconcilable; and a flattering mouth betrays the unwary into sin, or a finer, and worketh ruin, the more inevitable, because unfulfecuted. 1. B OAST not thyself of to-morrow; for thou knowest not what a day may bring forth. When we are in jeopardy every hour, it were folly to presume on days to come; but what our hand findeth to do, especially in the concerns of our souls, we must do it with our might: this moment we can call our own, but it is uncertain whether the next belongs to time or eternity. 2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Nothing is so disgusting as self-commendation; nothing makes a man appear so despicable in the eyes of his company. We must study to deserve praise, not court it; let our works speak, and that will be truly to our honour. 3. A stone is heavy, and the sand weighty: but a fool's wrath is heavier than them both. 4. Wrath is cruel, and anger is outrageous; but who is able to stand before envy? v. 3, 4. Two great evils are here observed. Unbridled passion, and rooted envy; the former, dangerous as the fall of a heavy stone, or a load of sand, that threatens to crush us to death; yet the latter still more to be deraded. A sudden graft of passion we may avoid, but where envy reigns, we are never safe, and the opportunity will be continually sought to do as a mischief. 5. Open rebuke is better than secret love. 6. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. v. 5, 6. That is a selfish regard which would, for fear of offending, suffer sin upon our brother; true friendship will dictate the faithful reproof, and every wise man will esteem it the best evidence of sincere affection; but the kisses of an enemy are deceitful, their smiles are more to be feared than their frowns; and Before Chaff 7.0. Chap. 7.0. Heb. The chambers. 1 Sam. xx. 3. 4. Mat. ix. 2. Heb. Misteth his own grociens. Jer. ix. 2. Mat. xx. 5. So healed is covered in forest. P. xii. 17. 18. 8. 15. 15. 8. 4. 5. And when their professions are warmest, they are most deeply meditating some malicious stroke. 4. Heb. Towards make fear, if job is. 7. 7. The full soul + lotheth an honey-comb; but 4 to the hungry soul every bitter thing is sweet. 6. 7. Appetite makes the fealt; the sauce of hunger causes the dry craft of the poor to be more palatable, than any thing the pampered appetite feels, in all the provocatives to luxury. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place. 6. 8. A rolling stone, they say, gathers no moss; an unsettled mind, that is ever roving, flicks long to no business, nor stays long in any place; ever scheming, yet bringing nothing to perfection, is in the way to be undone; as the bird that hops from spray to spray, leaves her nest, exposes her young, and falls into the fowler's snare. 9. Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend + by hearty counsel. 4. Heb. By, to form the council of the soul. 6. 9. Sweet are the joys of real friendship, and precious the blessing of hearty counsel as rich perfume; rejoicing the heart, when unobst-ending our difficulties, we gain a resolution of our doubts, and direction in our emergencies; especially when, as the word signifies, it relates to counsel of the soul, to the promoting our eternal interests, and assuring us in our spiritual distress. 10. Thine own friend and thy father's friend forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near, than a brother far off. 6. 10. When we profess friendship, we must approve our own fidelity, and not be changeable in our regards; and our father's friend, proved by long experiences, merits our genuine confidence. When a day of calamity, of poverty, or affliction comes, we shall find such a neighbour slick father than a brother, and receive often that relief and cordial affection from them, which our own kindred are backward to shew. 11. My son, be wise, and make my heart glad, that I may answer him that reproacheth me. 6. 11. Gracious children are an honour to their parents, do credit to their education, and silence the reproaches of those, who would be glad to impute any miscarriages in the son, to the father's ill conduct, or neglect; or who blamed that strictures of restraint, which now, by experience, is proved the greatest blessing. 4. Chap. xvii. 3. 12. A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. 6. 12. A prudent man foreseeth the evil, and hideth himself, shunt the temptation which would draw him into sin, and knowing the dreadful consequences of it, prudently declines the path of ruin, however enslaving; but the simple pass on, and are punished, thoughtless, rush into the snare; benifless, advance to the precipice of ruin, and never think of the danger, till sudden destruction cometh upon them. 1. Band xvii. 14. Chap. xx. 16. 13. Take his garment that is sorely for a stranger, and take a pledge of him for a strange woman. 6. 13. When a man by his folly, or abandoned conduct, is taking the unavoidable steps to ruin himself, it were imprudent to lend him a farthing, without a sufficient pledge, to secure ourselves, as we can otherwise never expect to be reimbursed, chap. xx. 16. 14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. 6. 14. A sycophant is a detestable character; pretending friendship, loud and extravagant in his commendations, and early in his adulations, fearful least any should supplant him; he will be counted accursed of God, and be abhorred of the wise; and, instead of rendering an acceptable service to his pretended friend, he will do him the greatest prejudice, by provoking the envy of others; or worse, putting him up in pride, and flattering him to his destruction. See Acts xii. 22, 23. 4. Chap. xix. 13. 15. A continual dropping in a very rainy day, and a contentious woman are alike. 16. Whosoever hideth her, hideth the wind, and the ointment of his right hand which bewrayeth itself. Vol. I. 6. 15. 16. From the wrath, or clamour of others, we can fly for shelter, as from a hasty shower; but from the perpetual dropping of a contentious woman's tongue, there is no covering: wretched is the man with such a wife. To affect to restrain her, is as foothold as attempting to bind up the raging winds, and to conceal her shame from others, is impracticable; as the ointment held in the hand sends forth its perfume, and the closer pressed, the more heated, the stronger its snout; thus resistance makes her often rage the more, and in spite of every effort to conceal it, she will be wry her own shame. 17. Iron sharpeneth iron, so 1 a man sharpeneth the countenance of his friend. 6. 17. Man is made social; and the greatest blessings, or the greatest mischiefs flow from this disposition, according to the company we elude. The society of the wise and gracious quickens, enlivens, and cheers the heart, to walk in the good ways of God, whilst companions in iniquity sharpen each other for mischief. 18. Whoso keepeth the fig-tree, shall eat the fruit thereof: so 2 he that waiteth on his matter shall be honoured. 6. 18. Though our station be mean, and our work laborious, diligence and fidelity will bring their own reward with them. They who dig and prune the fig-tree, shall eat of its fruit, and the trusty servant shall be honoured, preferred, and rewarded of his matter; and better shall, be graciously regarded by that greater matter in heaven, with whom there is no respect of persons. 19. As in water face answereth to face: so the heart of man to man. 6. 19. As we are all one man's children, the corrupted offspring of a corrupted parent, we have each the same strong traces of his fallen image; and whatever difference constipation, education, situation, and circumstances may make in our conduct, the heart is the same in all, deceitful above all things, and desperately wicked, as the reflection of the features in the glass exactly corresponds with the real face. And in renewed men, the case is exactly parallel; they partake of the same divine nature, their experience in general correspond; and looking into the same glass of gospel-grase, where they behold the glory of the Lord, they are changed into the same image, by the spirit of the Lord. Cor. iii. 18. 20. Hell and destruction are + never full; so 7 the eyes of man are never satisfied. 6. 20. Our corrupt appetites are inflatable. The more indulged they are, the more craving: like the grave and hell, they are never full; but still are crying, give, give, and nothing can ever satisfy the vast desires of an immortal soul, but the fulness of God. 21. At the sinning-pot for silver, and the furnace for gold; so is a man to his praise. 6. 21. A man is proved to be wise or foolish, wicked or gracious, according to the persons from whom his praise cometh; as like loves like: or the sinne is, praise, like the sinning-pot, will try a man's spirit; if he is fond of it, and proud, and conceited upon it, then he appears reprobate silver; if ready, with genuine modesty, to disclaim the commendation, humbled under it, as sensible of his unworthiness, and made more careful to avoid every thing that would forfeit men's good opinion, then is this a gracious testimony of a right spirit within him. 22. Though thou shouldst bray a fool in a mortar among wheat with a pestil, yet will not his foolishness depart from him. 6. 22. If the grace of God does not change a man's heart, the severest corrections will be ineffectual. Were a sinner even plunged into the belly of hell, and brought back to earth again, it would not cure one of his evil tempers; so desperately corrupt, and fully set on evil, in the natural heart. 23. Be thou diligent to know the state of thy flocks, and + look well to thy herds. 24. For 1 riches are not for ever: and doth the crown endure; so every generation? 25. The hay appeareth, and the tender grass sheweth itself, and the herbs of the mountains are gathered. 26. The lambs are for thy chanting, and the goats are the price of the field. 27. And thou shalt have goats milk enough for thy food, for the food of thy houshold, and for maintenance for thy maidens. 9 II Guilt makes men cowards. Their conscience flarties at the appearance of danger, and their own fears make them fall. But conscious integrity knows no dismay, and in the way of duty flarties at no menaces. Where God is made the refuge and hope of the foul, and faith rests on Jesus, neither the fears of guilt, the power of corruption, the might of our spiritual enemies, no, not the terrors of death itself can affright, deject, or prevail against us. b. Kings 1. 2. 3. 4. 5. c. Job rests. v. O by men at wisdom and understanding shall they likewise be prolonged. 2. For the transgression of a land, many are the princes thereof: but by a man of understanding and knowledge, the state thereof shall be prolonged. National sins provoke national judgments, and none more severe than civil wars, where contending parties struggle for the sovereignty; or in quick succession, as a King's act, 8. one paves the way to the throne over the course of his predecessor; but by a man of understanding and knowledge, the state thereof shall be prolonged; one great man has often saved a striking nation; and, by his wisdom, influence, and authority, cemented the broken shreds of faction, calmed the popular discontents, and restored stability to the tottering throne. a. Maj. rests. 2. 3. A poor man that oppresseth the poor, is like a swerping rain which leaveth no food. They who have known the pinchings of poverty, should be most compassionate to others in the like distress; but often we observe the very reverse. We see the poor, rapacious and over-reaching one another; and those who have risen from circumstances the most indigent, are most covetous, oppessive, and destinue of compassion: like the storn of rain, which, instead of watering the sarrows, sweeps away the feed sown, and desolates the field. a. P. 2. b. 3. 4. 5. 4. They that forsake the law, praise the wicked: but such as keep the law, contend with them. They who forsake God's law, desire to strengthen their hands in wickedness, by mutual commendations. Covetousness is called frugality; pride, spirit; intemperance, a cheerful glab; and insidelity, freedom of thought. Thus iniquity is countenanced, and made reputable; but they who serve God themselves, cannot bear to see him thus dishonoured, and therefore boldly stand in the gap, strip off the mark of sin, bear testimony against the evil doers, and see the law executed upon them. a. P. 2. 3. 4. 5. 5. Evil men understand not judgment: but they that seek the LORD understand all things. Sin blinds the eyes, and hardens the heart: the plainest path of duty is overlooked, the most striking judgment: of God disregarded; but they who seek the Lord by cessesess prayer, by reading and hearing his revealed word, they understand all things, all things at least necessary for salvation; he will not fussur them to be deceived by salse descrite, nor to be seduced into sinful practices; but they shall bear the voice behind them, saying, this is the wary, wasit in it; when they would turn to the right hand, or to the left. 6. Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he he rich. It is not plenty, but piety, that makes a man acceptable to God, a blesling, to society, or comfortable to himself. A poor man that walketh in his uprightness, nor, however hard pressed, swerves from the path of justice, is a better man, both more happy and honourable in this world, exclusive of his position in eternity, than he who, with all his riches, is perverse in his wary, or walketh in two ways, would be thought a good man, but walks in wickedness, and thereby brings guilt on his conscience, the curse of God upon his possesions; and by his abundance, is enabled to do more missehid than others. 7. Whoso kesperth the law, is a wise son: but he that is a companion of riotous men, shameth his father. Obedience to God's law, shews true wisdom; and such a gracious son is a credit to his parents: but he that is a companion of riotous men, is sure to seem their wicked ways; and by his extravagance, intemperance, and riot, brings not only shame upon himnist, but reflects the greasest discredit on his father, who will be subjection of indulging him to his ruin. 8. He that by ussry and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. We see often strange revolutions in the course of divine providence, and we know in general all is right; but some of God's dispersations especially lend us to own his finger evident, and to admire his justice. As when he for a while permits the griping ussrer and unjust oppessive to prosper and increase their substance, then cuts them off at a strike, and transmits their acquistious to such as make themselves friends of the mammon of unrighteousseis, and employ it in serving the poor. 9. He that turneth away his ear from hearing the law, even his prayer shall be abomination. Prayer and practice most go together. It were folly, hypocrisy, and insult on God, to pray one way, and live another: yet, many who continue to live in their sins, and turn a deaf ear to the word of the gospel, continue still their stated seasons of worship, and salve their conscience with their devotions, whereas their prayers are as great an abomination, or greater, than any of their other sins. 10. Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possesion. They who do the devil's work, and turn tempera to the righteous, to seduce them to sin, and plunge them into sorrow, shall have the devil's wages, and fall into the pit of destruction. But the up-pit, whom God will not fusser to be deconced, or perssh, shall have good things in possesion, the bleslings of grace in time, of glory in eternity. 11. The rich man is wise in his own conceit: but the poor that hath understanding searcheth him out. Riches are fuel to vanity; and he who hath this world's wealth, is too apt to conceit he hath all ceccisences, and flatterers will never be wanting to san the coals of pride: but whist he reckons himself oracular, and sycophants admire his wisdom, a poor man that hath understanding, and dares not aid the mean part of a sycophant, searcheth him out, observes his folly, and exposes the vanity of his pretensions. 12. When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. When good men prosper, and are advanced in the state, there is great glory, the nation flourishes, religion lifts its head, and there is a pleasant prospect that this people will be great, gracious, and happy. But the reverse is the case, when the wicked step into the seat of office; then every good man is discountenanced, and obliged to retire into obscurity, to be sheltered from persecution. 13. He that covereth his sins, shall not prosper: but whoso confesseseth and forsakeeth them shall have mercy. There may be circumstances when it would be of no use, yea, rather of great dissevine in the cause of God, to publish a man's transspresions. But before God they canst be spread con- Before Christ in the opera Diligence is necessary in every vocation and calling, and the master's eye is effectual to the prosperity of his affairs. As the wealth of the earl confided chiefly in their flocks, and the fruit of the field, there are particularly influenced, and reasons given to enforce the needful care over them. 1. Riches are a perishable thing; even crowns are not secured to authority: therefore, it becomes very man to take care of what God hath given him, that it be not wafted by his negligence, but transmitted entire to his successors. 2. The liberal provision providence hath made, leaves the negligent inexcusable. The earth, under the divine binding, spontaneously produces food for the cattle in abundance, and herb for the service of man; we have therefore only to seize the moment of opportunity, and gather in our winter's floor. 3. The benefit accruing from thence, will amply repay our labours. We shall have a sufficiency of chants, meat, and money for ourselves and our families; and though plain and homely the fare, perhaps the more wholesome. Note, (1.) If we must look thus to our flocks, that they may thrive, how much more needful is it for us, to teach often into the state of our fouls, whether they prosper: for without this, what would it profit a man to gain the whole world, if, after all, he lost his immortal soul. (2.) If a sheep is of such value, and requires such attendance, how much more the glorious flock, which Christ hath purchased with his blood, and committed to our care? Negligence of this truth, would be attended with aggravated ruin. 1. THE wicked flee when no man purfueth: but the righteous are bold as a lion. It is a bad symptom in the case of many, that instead of being fastened by reproofs, from the spirit, from ministers, from Barns Chord Yon. Lusty-ner from parents, they obstinately reject the admonition, and harden their necks, like bollocks, that refuse the yoke, and the consequence cannot but be fatal. Sudden and irremediable destruction awaits them: there is and can be no healing, as the word signifies, for those who refuse the only remedy that can cure their disease. They who continue in impetience, must sink into eternal perdition. a Chap. xi. 10. &xxvi. 14. all. 8s. 6d. &5. Or, interseal. 2. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. And with abundant reason; because they who themselves are governed by God's word, will rule with mildness and equity. Whilst they, who have cast off regard to his authority, have no restraint upon their passions and pride; and under such rulers, neither religion, liberty, nor property are secure, chap. xi. 10. xxviii. 12, 28. 3. Who so loveth wisdom, rejoiceth his father: but he that keepeth company with harlots, spendeth his substance. Tutored in the school of wisdom, a gracious youth delight in the good ways of God, and his pious parents behold with joy the pleasing prospect of his temporal and eternal welfare. But when appetite takes the reins, and the company of abandoned women is fought, misery and beggary enlist; the parent's heart is broken, and in body and soul the unhappy victim of his passions is undone. 16th. A man of obliance. 4. The king by judgment established the land: but the that receiveth gifts, overthrooeth it. Where justice is impartially executed, and liberty and property secure, there is a king established the land, it grows great, prosperous, and happy under his sway: but when ambitious princes suck the blood of their subjects, by heavy taxes; or magistrates for bribes connive at the wicked, and oppress the innocent, that nation is on the verge of ruin. 5. A man that flattereth his neighbour, spreadeth a net for his feet. Beware of the man that flatters you; he hath some ill design: either he means to make a property of you, or wants to draw you into sin. Deteth the artful insinuations, and turn from him with indignation: thus shall the net spread for you entangle himself. 6. In the transgression of an evil man, there is a snare: but the righteous doth sing and rejoice. Miserable are the ways, as well as the end of evil men. There is a snare in them, one sin draws on another; and troubles and plagues, the fruit of their transgressions, perpetually torment them: but the righteous, who have Christ for their portion, his word for their rule, his spirit their guide, his love their comfort, sing and rejoice, all their ways are predationless, their paths peace, and on earth they begin the songs of eternity. 7. The righteous considered the cause of the poor: but the wicked regardeth not to know it. Though as poor, no man is entitled to favour; yet justice is a debt due to the manned, and both council and judge are bound to the right done, and the cause of the poor thoroughly investigated, and fairly decided. It is the mark of the wicked that the love of the fee, not of justice, influences his conduct; and that where little or nothing is to be got, he cares not to be at any trouble in examining, or pleading the cause of the indigent. a Chap. xi. 12. Or, for a city on fire. 8. Scornful men bring a city into a snare: but wise men turn away wrath. Scornful men, who scoff at religion, and speak evil of dignity, neither fearing God, nor regarding man, these bring a city into a snare, or blow upon a city: breath fashion among the people, enslave their minds against their governors, and bring some heavy courage upon themselves: but wise men, who are quiet in the land, and follow peace with all men, turn away wrath, sooth the exasperated spirits of the populace, extinguish the rising flame, cement the disunited members, and prevent the impending ruin. 9. If a wise man contended with a foolish man, whether he rage or laugh, there is no rest. It is absurd and fruitless to spend our breath on fools that are incorrigible; whether we use sharpness or pleasantry, they are alike miserable, and all the return they will make, will be to abuse, or laugh at us for our pains; there is no rest, no good to be done, nor end of the dispute. 10. The blood-thirstly hate the upright: but the just seek his soul. The enmity between the seed of the serpent and the seed of the woman is inveterate and perpetual: good men are the objects of hatred to the wicked; they thirst for their blood; and especially they abhor those upright magistrates, who are their terror: but the just seek his soul; either of the sinner, praying for him, and labouring after his conversion; or of the upright, interposing to save his life from the hands of the blood-thirstly persecutors. 11. A fool uttereth all his mind: but a wise man keepeth it in till afterwards. Prudent reserve is wise; to make every person we meet our confidant, or on every provocation to let loose the tongue without restraint, is folly. 12. If a ruler hearken to lies, all his servants are wicked. Liars are to be abhorred of all, especially of princes, round whom flatterers throng; and if they give ear to their reports and representations, each will strive to gain it by adulation and calumnism, and wickedness universally prevail: the ruler who thus loves and encourages, will be equally criminal with the servants who make the lie. 13. The poor and the deceitful man meet together: the LORD lightneth both their eyes. In this world there is a mixed multitude; the poor and deceitful man, or usurer, who grows rich by usury and fraud, meet together in the concerns of business: the Lord lightneth both their eyes; either causing his sin to shine upon them, and bestowing the common blessings of his providence, or by his grace calling them into the light of his gospel, from which the rich are no more excluded than the poor, and sometimes they who have been the vilest publicans, become the most shining christians. 14. The king that faithfully judgeth the poor, his throne shall be established for ever. continually, and a really penitent never desires to palliate a single circumstance: and before men also, when duty calls, he is ready to accuse himself, and take all the shame his sin deserves. And without this, neither pardon nor peace of conscience can be obtained; whilst both are promised to those who, with true repentance, turn to God, confessing and forsaking the iniquities they beware. 14. Happy is the man that feareth alway: but he that hardneth his heart shall fall into mischief. Servile fear is as contrary to all happiness in God, as filial fear tends to promote and increase it. Jealousy over our souls, least we should offend, will preserve our reopening in the infirmity of our conscience; and every day we shall desire to keep at a greater distance from sin: but he that hardneth his heart in presumptuous wickedness, shall fall into wishless, go from evil to worse, till he sinks into the abyss of misery. 15. As a roaring lion, and a ranging bear: so is a wicked ruler over the poor people. Nothing serves to establish the throne, and perpetuate it to the posterity of the prince, as an upright administration of justice to the manned, which will engage the affections of all, and render them zealous to support his crown and dignity, under whom they enjoy such a distinguished blessing. 15. The rod and reproof give wisdom: but a child left to himself, bringeth his mother to shame. Woe to the unhappy people cursed with tyrannical rulers? harassed by oppression, unable to resist, and terrified with fears of greater evils than they feel. 16. The prince that wanteth understanding, is also a great oppressor: but he that hateth covetousness, shall prolong his days. The necessity of correcting a child hath been repeatedly observed. The rod and reproof must go together, and then both are twice effectual; and when they are applied without anger, and with an evident design not for our pleasure, but their profit, they give wisdom: but a child indulged and left to himself is a child spoiled, and will bring his fond mother to shame, doing what will reflect dishonour upon his parents, and perhaps by and by insolently flying in her face. 16. When the wicked are multiplied, transgression increased: but the righteous shall see their fall. It is as unwise, as wicked, for a prince to abuse his power, in plundering his subjects. For he is much richer on any emergence, who gains the affections of his people, than he who fills his treasury with exorbitant taxes. To dethrone a tyrannical king, few scruple to lend a helping hand; to support a mild administration, every purse is open, every person ready. 17. A man that doth violence to the blood of any person, shall flee to the pit, let no man stay him. Iniquity countenanced by multitudes becomes impudent, and one wicked man emboldens another, and increases both the number and enormity of transgressions: but however many or mighty they are to work wickedness, their ruin approaches: the righteous need neither envy nor fear them, but shall behold their fall, either in this world, thrust down with shame from their high estate, or in the next doomed to the place of eternal shame and contempt. 17. Correct thy son, and he shall give thee rest: yea, he shall give delight unto thy soul. Blood cries for blood. No composition must be received, no pardon granted; the life is fortered to justice, and none must stay the murderer from going down to the pit. 18. Who so walketh uprightly, shall be saved: but he that is perverse in his ways shall fall at once. Though it be a painful thing to a parent's heart to use severity, yet the blessed effects of the correction, in his child's improvement, will afterwards afford great satisfaction and delight to his soul, both from the consciousness of having discharged his duty, and from the pleasing prospect of their well-doing in time and eternity. 18. Where there is no vision, the people perish: but he that keepeth the law, happy is he. He that walketh uprightly, in all good conscience before God and man, walketh surely; shall be saved from the present power of his enemies, and see the eternal salvation of God: but he that is perverse in his ways, without piety to God, or honestly to men; or in two ways, a hypocritical professor, whose lips go one way, his heart another, shall fall at once; when must secure, and crying peace to his soul, destruction sudden as terrible shall overtake him, and he shall not escape. 19. He that tilleth his land, shall have plenty of bread: but he that followeth after vain persons, shall have poverty enough. Miserable is the state of that people who are left to the destitute of revelation, and the ministry of the word; they perish for for lack of knowledge in their fins; or are made naked, as in the margin, stripped both of their armour and ornaments; or become idle, careless in their walk for want of warning; or go backward, as is usually seen where the gospel is taken away from a place, that many fall away quickly from their professions; or are rebellious, defstrate of the fear of God, they have no restraint, but call off the yoke of authority, and grow factions and turbulent; for all these senses the word bears: but he that superb do him, not only born, but obeys it, finds the blessing and comfort of his fidelity. 19. A servant will not be corrected by words: for though he understand, he will not answer. Industry and affluence are close allied. They will have bread in plenty, who take pains to till their ground: but the idle and extravagant, the companions of others, vain and idle as themselves, shall have poverty enough, he shall wash it, reduced to the most abject state of want and wretchedness. 20. A faithful man shall abound with blessings: but he that maketh haste to be rich, shall not be innocent. We have here the character of an idle and incorrigible servant; words, even sharp ones, make no impression upon him, and though he understands what you say, yet so fallen and perverse, he will not deign to make answer, or promise to nullify what was amiss; a rod, and a smart one, must be laid on such a fool's back. Chap. xxii. 20. Sectt thou a man that is hasty in his words? there is more hope of a fool than of him. Fidelity in our transactions, both with God and man, is the way to solid prosperity. We shall abound with blessings; those of the basket and store, so far as are good for us, with the richer grace of God, the more substantial good: but he that maketh haste to be rich, sets his heart upon it, and labours with restless anxiety, or is determined, by right or wrong, to increase his wealth, shall not be innocent. Though no direct injustice may be discovered, riches hastily gotten will awaken suspicion in the minds of men, and God, at least, will not hold him godless. 21. To have respect of persons, is not good: for, for a piece of bread that man will transgress. Slow parts, with application, will make a scholar sooner than the volatile and flighty genius, that thinks long at nothing; and much more hope is there that he will grow wife who modestly is silent, than the man whose talkativeness and conceit makes his tongue run faster than his wife. 21. He that delicately bringeth up his servant from a child, shall have him become his son at the length. Partiality in the administration of justice, is highly criminal. A magistrate must forget the man; no ties of friendship, acquaintance, obligation, favours received or expected, must be in the least attended to; right alone must rule. Where this is violated, and bribes influence, there iniquity will grow habitual, and for the meanest gratification that man will transgress. 22. He that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him. Indulged servants are often spoiled; they forget their distance, and abute the kindness shown them; grow insolent and affirming, and by and by affect to be treated as the son, and claim the inheritance. Chap. xx. 22. 'An angry man stirreth up strife, and a furious man aboundeth in transgression. Behold the evils of covetousness. They who will be rich, will be ruined. He that hasteth to be rich, hath an evil eye, envious, and coveting what is another's, and grudging every farthing laid out in absolute necessities on himself, or family, and considereth not that poverty shall come upon him: he is poor in the midst of his possessions, not daring to use them; and God in just judgment causes the riches, he so eagerly scraped together, to be plundered or washed unaccountably, and the want he feared, to come upon him. 23. He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue. Paffoonate men are the plague of society; every trifle exasperates them, and where they are, there is perpetual contention; whilst in their fury they stick at nothing, and by swearing, curling, and violence, add sin unto sin. John xii. 23. 'A man's pride shall bring him low: but honour shall uphold the humble in spirit. Rebukes are the genuine produce of friendship; they must be affectionate, free, private: and though bitter at first, and hardly to be digested, yet are afterwards acknowledged as real kindness, and bind a man to be your friend for ever. Whilst however pleasant the words of flattery may be to the ear, we shall, when we see the dangerous tendency of them, abhor the sycophant, and be ashamed of our own folly, in having ever been delighted with it. 24. Who so robeth his father or his mother, and faith, It is no transgressor; the same is the companion of a destroyer. Pride and poverty are near allied; they who affect to live, to death, to appear above their station, are in the high-road to beggary, and worse than that, to hell; whilst the humble, who are little in their own eyes, honour shall uphold them, or they shall lay hold of it; their lowly opinion of themselves will be their recommendation to the wife, and God will exalt them to the honour of his present favour, and to his eternal kingdom in glory. 24. Whofo is partner with a thief, hateth his own soul: he heareth curling, and bewareeth it not. Children are too apt to consider what is their parents as their own, and that it is no transgressor to make use of their property; whereas it is doubly criminal to be unjust to those, to whom they have such peculiar obligations: and the immediate road to the gallows; for the bad company such a wicked son keeps, leads him into such wickedness, and by and by it will end in robbery, or murder, perhaps of his own parents. 25. He that is of a proud heart, stirreth up strife; but he that putteth his trust in the LORD, shall be made fat. The receiver of stolen goods is as bad as the thief, and bring: the same guilt and ruin upon his God: he hears the villain with solemn impressions denying the fact, yet his silent and will not convict him; or though summoned to give evidence, perjures himself to conceal his accomplice. Chap. xii. 25. 'The fear of man bringeth a snare: but whofo puteth his trust in the LORD, shall be safe. He that is of a proud, or large heart, either covetously grasping, or infinitely overbearing, stirreth up strife; ever quarrelling with his neighbours, at law, or impatient of contradiction, and violent on the least persecution: but he that putteth his trust in the Lord, content with his provision, dependent on his providence, and coveting no man's abundance, shall be made fat; God will prosper him in his worldly affairs, even as his soul prospereth, and make him happy and easy in whatsoever state he is. 26. He that trusteth in his own heart, is a fool: but who so walketh wisely, he shall be delivered. Nothing is a more dangerous snare to the soul than the fear of man; through this many are led to make sinful compliances, to be ashamed of their profession, or deterred from the path of duty: but whofo puteth his trust in the Lord, rises superior to his fears, and daring to be faithful to God in the face of every danger and discouragement, shall find Divine support, and be false from the power and threatening of man, that is a worm. Chap. xix. 26. 'Many seek the ruler's favour, but 'every man's judgment cometh from the LORD. Those who know their own hearts, will place no dependence upon them; persuaded their best wisdom is folly, their strength, weakness; their desert, damnation; and therefore that they must look out of themselves for all to Jesus Christ, if they would be delivered from the power and guilt of sin here, or the punishment of it hereafter. To trust in an heart deceitful above all things, and desperately wicked, were the heights of folly, and must issue in misery. 27. He that giveth unto the poor shall not lack; but he that hideth his eyes, shall have many a curse. This is the way of the world; they who are great will be carefied, and at their feet all bow down, in hopes of advantage; but every man's judgment cometh of the Lord, and therefore his favour should be sought in the first place, who alone can make us truly happy; can order the displanations of his prevalence so as to give us success in our parlour here; and what is of infinitely greater moment, by him ous eternal judgment must be determined hereafter. Chap. xx. 27. 'An unjust man is an abomination to the just: Vet. I. and be that is upright in the way, is abomination to the wicked. No man was ever the poorer for what he lent to the Lord, in relief of the indigent; God will supply all his lack: whilst the hard hearted and covetous, who would not look towards a poor man, or cast an eye over his pious case, shall have many a curse from the poor, who complain of his uncharitableness, from all who condemn such niggardly conduct, and above all, from God, who, as the patron of the poor, will not, with impunity, suffer them to be treated unkindly. 28. When the wicked rise, men hide themselves: but when they perish, the righteous increase. Light and darkness are not more contrary to each other, than the unjust and the upright; there is a natural and irreconcilable antipathy between them. The unjust man is an abomination to the just; not his person indeed, but his ways; he shuns his society, testifies against his sins, and would have all men take knowledge of it, that he abhors the unfruitful works of darkness: the like aversion to goodness dwells in the bosom of the wicked; they hate both the men and their manners, cannot endure the reproach which the conduct of the upright casts upon them, and therefore, to the utmost of their power, would entrapate them from the earth.