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use them: it is in vain to pretend to devotion, where there 11 is not common honesty. Even a child is known by his

doings, whether his work [be] pure, and whether sit
be] right; you may easily guess whether he will prove
modest and honest, or lewd and knavish; therefore parents

Jould restrain every thing that looks bad in children, and
12 encourage every thing promising. The hearing ear, and

the seeing eye, the Lord hath made even both of them;
this is true also of the faculties of the mind; therefore we

jould not be proud of them, but use them for God's glory.
13 Love not sleep, left thou come to poverty ; open thine

eyes, rise early to thy business, [and] thou shalt be satis. 14 fied with bread. [It is] naught, [it is) naught, faith

the buyer: but when he is gone his way, then he boast

eth. Thus men impose upon one another, and aɛt contrary to 15 the golden rule of doing as they would be done by. There

is gold, and a multitude of rubies : but the lips of

knowledge (are), a precious jewel, much more valuable. 16 Take his garment that is surety (for) a stranger: and

take a pledge of him for a strange woman; do not trust i. that man without good security, who is ready to be bound for

a perfon, he knows not who; especially for a wicked strumpet.
17 Bread of deceit (is) sweet to a man; but afterwards his

mouth shall be filled with gravel; as a hungry man who
catching at a piece of bread, and finds in his mouth a piece of

the mill stone that ground it, so a man will regret his unrigh.
18 teous gains. [Every] purpose is established by counsel:

and with good advice make war; do nothing rably, era

pecially in war, where conduet is often better than courage.
19 He that goeth about [as] a talebearer, revealeth secrets:

therefore meddle not with him that flattereth with his
lips; be very careful of a man that comes to you as a tale.

bearer, and pretends to know every one's secrets, for he will
20 reveal yours likewise. Whoso curseth his father or his

mother, his lamp shall be put out in obscure darkness; 21 he shall lose all his comfort and happiness. An inheritance

(may be] gotten hastily at the beginning; but the end

thereof shall not be blefled; it shall moulder away or be.
22 embittered. Say not thou, when thou hast received an in-

jury, I will recompense evil, I will avenge myself in pro-
Vol. V.



portion to the offence; [but] wait on the Lord, and he

Thall save thee; he shall right thy present wrongs, and de 23 fend thee from future onės. Divers weights [are] an

abomination unto the LORD; and a falle balance [is] 24 not good. Man's goings (are] of the LORD; how can a

man then understand his own way? Let us therefore mind 25 our duty, and leave events to God. [It is] a snare to the

man (who] devoureth (that which is] holy, appropriates to his own use what was consecrated to God; and after vows

to make enquiry whether it was wise and right; that 26 jould have been done first. A wise king scattereth the

wicked, and bringeth the wheel over them. This is an al

lupon to a king riding in his chariot, dispersing some finners by 27 his appearance, and driving over and destroying others. The

{pirit of man [is] the candle of the LORD, searching all
the inward parts of the belly; reason and conscience are like
a lamp that God hath fet up in us, and by which we are
capable of searching our hearts; therefore we ought to use it
carefully; and God will examine whether we have worked

or played by this light, and accordingly will doom us to ever28 lasting light or darkness. Mercy and truth preserve the

king, are his strongest guards : and his throne is upholden by mercy; it is the best security of his government, engaging the favour of God and the affections of his people. The glory of young men [is] their strength: and the beauty of old men [is] the grey head; each has its beau.

ty, glory, and use. Young men are fitted for difficult labours, i and to defend their country; old men for counsel and advice, 30 and therefore should not be slighted. The blueness of a

wound cleanseth away evil: fo (do) stripes the inward parts of the belly; those strokes which make a man black and blue, even those which are as wounds going into the bel ly, purge out those corrupt affeEtions which are in the heart. This intimates, that reproof, however disagreeable at present, may be attended with happy consequences. In this view, heavy affli&tions from the hand of God may be extremely useful; and it becomes us to receive reproofs with thankfulness, and aflictions with all humble submision, and carefully improve them. . .


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CHA P. XXI. ir H e king's heart [is] in the hand of the LORD,

I fas) the rivers of water: he turneth it whithersoever he will; it is like rivulets of water, which a husbandman turns to which part of his ground he pleaseth; this is a

reason why we mould pray for kings and all that are in 2 authority. Every way of a man [is] right in his own

eyes; but the LORD pondereth the hearts; he often fees

cause to condemn what they approve, and will bring every 3 heart under a strict examination. To do justice and

judgment [is] more acceptable to the Lord than facri. fice, or any other external observances. A maxim of great

importance, especially to the jews, who were prone to trust 4 in their facrifices and ceremonies. An high look, and a

proud heart, [and] the ploughing of the wicked, [is] fin, when he does not do it with a good intention; or rather, as in the margin, the light of the wicked, that is, all their

worldly pomp and glory, is an occasion of fin unto them. 5 The thoughts of the diligent; that is, the prudent and

active, [tend] only to plenteousness; but of every one .. [that is] hafty, who acts rashly, and undertakes more busi6 nefs than he can manage, only to want. The getting of

treasures by a lying tongue [is] a vanity tossed to and fro of them that seek death; it is a vapour dissipated by

the wind; the treasures are lost, and destruktion follows. 7 The robbery of the wicked shall destroy them, or faw

them afunder, intimating the dreadful agonies of their con

sciences; because they refuse to do judgment, will go on 8 in a wicked course, and not make restitution. The way of man [is] froward and strange; that is, the way of froward, perverse men is stränge, hateful to God and good men: but (as for] the pure, his work [is] right; he approves him

felf to God, and acts worthily in his station, you know 9 where to find him and may safely trust him. [It is) better

to dwell in a corner of the house top, in a poor, filent manner, exposed to all the injuries of the weather, than with a brawling woman in a wide house, a house of society. A perverse wife spoils all the pleasure that a man would find in his friends and relations, for the generally sets herself




against them; and there can be no more evident proof of 10 folly and perver seness than this. The soul of the wicked

defirech evil: his neighbour findeth no favour in his eyes; he is of such a malignant temper that he seems to have

outgrown all sense of humanity, and spares neither friends Il nor foes if they stand in the way of his evil designs. When

the scorner is punished, the fimple is made wise : and

when the wife is instructed, he receiveth knowledge, 12 without any such methods of severity. The righteous

[man) wisely confidereth the house of the wicked : [but God) overthroweth the wicked for (their) wickedness; wife and good men consider the designs of providence in the

prosperity of the wicked and the destruction that often comes 13 upon them. Whoso stoppeth his ears at the cry of the

poor, he also shall cry himself, but shall not be heard ; 14 an awful passage that should never be forgotten. A gift in

secret pacifieth anger: and a reward in the bosom strong

wrath, and it is prudent where it can be honeftly bestowed. 15 [It is) joy to the just to do judgment, to do it themselves

and see it done by others: but destruction [shall be] to the 16 workers of iniquity. The man that wandereth out of

the way of understanding shall remain in the congregation of the dead, there his wanderings end, there-he pall

take up his lodging, and be punished in hell with the finners 17 of the old world. He that loveth pleasure, that is, sports

and diversions, (thall be] a poor man: he that loveth

wine and oil, the luxuries and delicacies of life, shall not 18 be rich. The wicked shall be a ransom for the righ

teous, and the transgressor for the upright; they shall

suffer that punishment which was intended for the righte- pus; and are sometimes instruments of delivering good men, 19 contrary to their desire. [It is] better to dwell in the

wilderness quietly, tho' removed from human converse, than 20 with a contentious and an angry woman. There is

treasure to be desired and oil in the dwelling of the wise; a person in the lower circumstances of life may with prudent forecast have something decent and handsome to en

tertain his friends with; but a foolish man spendeth it up, 21 wastes it upon himself, or in extravagance with others. He : that followeth after righteousness and mercy findeth

wise; a Porecast have something foolish man penthers. He

life, righteousness, and honour; a comfortable and happy life, and honour among good men and from God; the true

and most satisfactory way to enjoy life is to be really religious. 22 A wise (man) 'scaleth the city of the mighty, and cast

eth down the strength of the confidence thereof; wisdom 23 and conduct are often better than strength. Whofo keep

eth his mouth and his tongue, is wary and cautious in 24 talking, keepeth his soul from troubles. Proud [and]

haughty scorner [is] his name, who dealeth in proud

wrath, that is his proper name, and there cannot be a 25 more odious one. The desire of the flathful killeth him ;

for his hands refuse to labour: an admirable obfervation; while men have not the resolution to apply to business, they are tormented with their own wants, with refleEtions on the necessity of diligence, and their own guilt in negleEting it. He coveteth greedily all the day long: this is an exceed. ing beautiful repetition; he defires a desire all the day long ; he depres and desires, and there it refts; he will do nothing to secure the thing he desires; and therefore he often wants necessaries: but the righteous giveth and spareth not; an

honeft, diligent man not only fupports himself, but has wherea 27 with to supply and relieve others. The facrifice of the

wicked [is] abomination: how much more, when] he bringeth it with a wicked mind? This is not designed to discourage prayer in the wicked; the meaning is, that a man who goes on in a course of wickedness, and yet keeps up the external forms of religion, is offensive to God, especially when he makes use of religion as a mask to deceive others, or thinks

to compensate with the Almighty for his fins by his facrifices. 28 A false witness shall perish : but the man that heareth

speaketh constantly; the man that heareth and considereth,

Speaks with judgment and success, as he is always believed. 29 A wicked man hardeneth his face, endeavours to conquer

the foame of having done amiss: but (as for] the upright,

he directeth his way ; examines his actions, and endeavours 30 to live fo that he may not blame himself. [There is no wif.

dom, no natural fagacity, nor understanding, no improvement of parts, or human policies, nor counsel, that is, como

federacies and combinations, against the LORD, that shall 31 take place to overturn the counsels and designs of God. The



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