Proverbs 20 Commentary

es occur, with wind, rain, and sleet. They begin their ploughing in the latter end of September, and sow their early wheat by the middle of October. And this is often the case in England itself. The meaning of the proverb is: the slothful man, under the pretense of unfavorable weather, neglects cultivating his land till the proper time is elapsed. Verse 5 Counsel in the heart of man - Men of the deepest and most comprehensive minds are rarely apt, unsolicited, to join in any discourse, in which they might appear even to the greatest advantage; but a man of understanding will elicit this, by questions framed for the purpose, and thus pump up the salubrious waters from the deep and capacious well. The metaphor is fine and expressive. Verse 6 Most men will proclaim - Many men merciful ben clepid: a feithful man forsoth, who schal finde? Old MS. Bible. Verse 8 A king that sitteth in the throne of judgment - Kings should see to the administration of the laws, as well as of the state transactions, of their kingdom. In the British constitution there is a court for the king, called the King's Bench, where he should sit, and where he is always supposed to be sitting. The eyes - the presence, of the monarch in such a place, scatter evil - he sees into the case himself, and gives right judgment, for he can have no self-interest. Corrupt judges, and falsifying counsellors, cannot stand before him; and the villain is too deeply struck with the majesty and state of the monarch, to face out iniquity before him. Verse 9 Who can say, I have made any heart clean - No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus. Verse 10 Divers weights and divers measures - A peise and a peise; - Old MS. Bible: from the French pois, weight. Hebrew: "A stone and a stone; an ephah and an ephah." One the standard, the other below it; one to buy with, the other to sell by. Verse 11 Even a child is known by his doings - That is, in general terms, the effect shows the nature of the cause. "A childe is known by his conversation," says Coverdale. A child is easily detected when he has done evil; he immediately begins to excuse and vindicate himself, and profess his innocence, almost before accusation takes place. Some think the words should be understood, every child will dissemble; this amounts nearly to the meaning given above, But probably the principal this intended by the wise man is, that we may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer guide in preparing our children for future life, than by observing their early propensities. The future engineer is seen in the little handicraftsman of two years old. Many children are crossed in these early propensities to a particular calling, to their great prejudice, and the loss of their parents, as they seldom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine predilections to particular callings, we should consider as indications of Divine Providence, and its calling of them to that work for which they are peculiarly fitted. Verse 12 The hearing ear and the seeing eye - Every good we possess comes from God; and we should neither use our eyes, nor our ears, nor any thing we possess, but in strict subserviency to his will. Verse 13 Love not sleep, lest thou come to poverty - Sleep, indescribable in its nature, is an indescribable blessing; but how often is it turned into a curse! It is like food; a certain measure of it restores and invigorates exhausted nature; more than that oppresses and destroys life. A lover of sleep is a paltry, insignificant character. Verse 14 It is naught, it is naught, saith the buyer - How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theater, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to eaeh. He stood up, and in a single sentence redeemed his pledge: - Vili vultis Emere, et Caro Vendere. You all wish to Buy Cheap, and Sell Dear." He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were similar. "In quo dicto levissimi scenici omnes tamen conscientias invenerunt suas.' - De Trinitate, lib. xiii., c. 3; Oper. vol. vii., col. 930. Verse 15 There is gold - Gold is valuable, silver is valuable, and so are jewels; but the teachings of sound knowledge are more valuable than all. Verse 16 Take his garment that is surety for a stranger - I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements. Verse 17 Bread of deceit is sweet - Property acquired by falsehood, speculation, etc., without labor, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it. Verse 18 With good advice make war, - Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel. A minister, who is perhaps neither a good nor a great man, counsels his king to make war; the cabinet must be brought into it, and a sufficient number out of the states of the kingdom gained over to support it. By and by, what was begun through caprice must be maintained through necessity. Places must be created, and offices must be filled with needy dependents, whose interest it may be to protract the war, till they get enough to pay their debts, and secure independence for life. And for these most important ends the blood of the country is spilled, and the treasures of the people exhausted! I have met with a fact precisely of this kind under the reign of Louis XIV. Verse 20 Whoso curseth his father - Such persons were put to death under the law; see Exo 21:17 ; Lev 20:9 , and here it is said, Their lamp shall be put out - they shall have no posterity; God shall cut them off both root and branch. Verse 21 An inheritance - gotten hastily - Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God's blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud and knavery. A speculation in trade is a pubiic nuisance and curse. How many honest men have been ruined by such! Verse 22 I will recompense evil - Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy. Verse 24 Man's goings are of the Lord - He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers." Verse 25 Who devoureth that which is holy - It is a sin to take that which belongs to God, his worship, or his work, and devote it to one's own use. And after vows to make inquiry - That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus? as it strongly countenances vows to and invocations of saints. Verse 26 Bringeth the wheel over them - He threshes them in his anger, as the wheel does the grain on the threshing-floor. Every one knows that grain was separated from its husks, in Palestine, by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here. Verse 27 The spirit of man is the candle of the Lord - God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul. Verse 28 Mercy and truth preserve the king - These are the brightest jewels in the royal crown; and those kings who are most governed by them have the stablest government. Verse 29 The glory of young men is their strength - Scarcely any young man affects to be wise, learned, etc.; but all delight to show their strength and to be reputed strong. Agility, one evidence of strength, their particularly affect; and hence their various trials of strength and fleetness in public exercises. And the beauty of old men is the gray head - They no longer affect strength and agility, but they affect wisdom, experience, prudent counsels, etc., and are fond of being reputed wise, and of having respect paid to their understanding and experience. Verse 30 The blueness of a wound - חברות chabburoth, from חבר chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought topether? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin. In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is difficult to account for these variations, unless they were occasioned by the change of leaves in MSS. Introduction The king's heart is in the hand of God. We should practice mercy and justice. The lying tongue. The quarrelsome woman. The punishment of the wicked. The uncharitable. The private gift. The happiness of the righteous. The wicked a ransom for the righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. Salvation is of the Lord. Verse 1 The king's heart is in the hand of the Lord - The Lord is the only ruler of princes. He alone can govern and direct their counsels. But there is an allusion here to the Eastern method of watering their lands. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he please: so the king's heart, wherever it turns; i.e., to whomsoever he is disposed to show favor. As the land is enriched with the streams employed in irrigation; so is the favourite of the king, by the royal bounty: and God can induce the king to give that bounty to whomsoever he will. See Harmer. Verse 2 The Lord pondereth the hearts - Every man fe

is raging: and whosoever is deceived thereby is not wise. Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink is raging. It is so to the sinner himself; it mocks him, makes a fool of him, promises him that satisfaction which it can never give him. It smiles upon him at first, but at the last it bites. In reflection upon it, it rages in his conscience. It is raging in the body, puts the humours into a ferment. When the wine is in the wit is out, and then the man, according as his natural temper is, either mocks like a fool or rages like a madman. Drunkenness, which pretends to be a sociable thing, renders men unfit for society, for it makes them abusive with their tongues and outrageous in their passions, ch. xxiii. 29 . 2. The folly of drunkards is easily inferred thence. He that is deceived thereby, that suffers himself to be drawn into this sin when he is so plainly warned of the consequences of it, is not wise; he shows that he has no right sense or consideration of things; and not only so, but he renders himself incapable of getting wisdom; for it is a sin that infatuates and besots men, and takes away their heart. A drunkard is a fool, and a fool he is likely to be. 2 The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.

A mocker - Wine immoderately drunk makes men mockers. Raging - Makes men full of rage.

The fear - The terror which the wrath of a king causes.

See here, 1. How formidable kings are, and what a terror they strike upon those they are angry with. Their fear, with which (especially when they are absolute and their will is a law) they keep their subjects in awe, is as the roaring of a lion, which is very dreadful to the creatures he preys upon, and makes them tremble so that they cannot escape from him. Those princes that rule by wisdom and love rule like God himself, and bear his image; but those that rule merely by terror, and with a high hand, do but rule like a lion in the forest, with a brutal power. Oderint, dum metuant — Let them hate, provided they fear. 2. How unwise therefore those are that quarrel with them, that are angry at them, and so provoke them to anger. They sin against their own lives. Much more do those do so that provoke the King of kings to anger. Nemo me impune lacesset — No one shall provoke me with impunity. 3 It is an honour for a man to cease from strife: but every fool will be meddling. This is designed to rectify

men's mistakes concerning strife. 1. Men think it is their wisdom to engage in quarrels; whereas it is the greatest folly that can be. He thinks himself a wise man that is quick in resenting affronts, that stands upon every nicety of honour and right, and will not abate an ace of either, that prescribes, and imposes, and gives law, to every body; but he that thus meddles is a fool, and creates a great deal of needless vexation to himself. 2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Gen. xiii. 8 . 4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

Meddling - Is always ready to begin strife, and obstinate in the continuance of it.

See here the evil of slothfulness and the love of ease. 1. It keeps men from the most necessary business, from ploughing and sowing when the season is: The sluggard has ground to occupy, and has ability for it; he can plough, but he will not; some excuse or other he has to shift it off, but the true reason is that it is cold weather. Though ploughing time is not in the depth of winter, it is in the borders of winter, when he thinks it too cold for him to be abroad. Those are scandalously sluggish who, in the way of their business, cannot find in their hearts to undergo so little toil as that of ploughing and so little hardship as that of a cold blast. Thus careless are many in the affairs of their souls; a trifling difficulty will frighten them from the most important duty; but good soldiers must endure hardness. 2. Thereby it deprives them of the most necessary supports: Those that will not plough in seed-time cannot expect to reap in harvest; and therefore they must beg their bread with astonishment when the diligent are bringing home their sheaves with joy. He that will not submit to the labour of ploughing must submit to the shame of begging. They shall beg in harvest, and yet have nothing; no, not then when there is great plenty. Though it may be charity to relieve sluggards, yet a man may, in justice, not relieve them; they deserve to be left to starve. Those that would not provide oil in their vessels begged when the bridegroom came, and were denied. 5 Counsel in the heart of man is like deep water; but a man of understanding will draw it out. A man's wisdom i

s here said to be of use to him for the pumping of other people, and diving into them, 1. To get the knowledge of them. Though men's counsels and designs are ever so carefully concealed by them, so that they are as deep water which one cannot fathom, yet there are those who by sly insinuations, and questions that seem foreign, will get out of them both what they have done and what they intend to do. Those therefore who would keep counsel must not only put on resolution, but stand upon their guard. 2. To get knowledge by them. Some are very able and fit to give counsel, having an excellent faculty of cleaving a hair, hitting the joint of a difficulty, and advising pertinently, but they are modest, and reserved, and not communicative; they have a great deal in them, but it is loth to come out. In such a case a man of understanding will draw it out, as wine out of a vessel. We lose the benefit we might have by the conversation of wise men for want of the art of being inquisitive. 6 Most men will proclaim every one his own goodness: but a faithful man who can find? Note, 1. It is easy to find those that will pret

Counsel - Designs of doing something of moment. Deep water - Is secret and hard to be discovered.

end to be kind and liberal. Many a man will call himself a man of mercy, will boast what good he has done and what good he designs to do, or, at least, what an affection he has to well-doing. Most men will talk a great deal of their charity, generosity, hospitality, and piety, will sound a trumpet to themselves, as the Pharisees, and what little goodness they have will proclaim it and make a mighty matter of it. 2. But it is hard to find those that really are kind and liberal, that have done and will do more than either they speak of or care to hear spoken of, that will be true friends in a strait; such a one as one may trust to is like a black swan. 7 The just man walketh in his integrity: his children are blessed after him. It is here

observed to the honour of a good man, 1. That he does well for himself. He has a certain rule, which with an even steady hand he governs himself by: He walks in his integrity; he keeps good conscience, and he has the comfort of it, for it is his rejoicing. He is not liable to those uneasinesses, either in contriving what he shall do or reflecting on what he has done, which those are liable to that walk in deceit. 2. That he does well for his family: His children are blessed after him, and fare the better for his sake. God has mercy in store for the seed of the faithful. 8 A king that sitteth in the throne of judgment scattereth away all evil with his eyes. Here is, 1. The character of a good governor:

His eyes - With his very looks, or by his diligent inspection into affairs.

He is a king that deserves to be called so who sits in the throne, not as a throne of honour, to take his ease, and take state upon him, and oblige men to keep their distance, but as a throne of judgment, that he may do justice, give redress to the injured and punish the injurious, who makes his business his delight and loves no pleasure comparably to it, who does not devolve the whole care and trouble upon others, but takes cognizance of affairs himself and sees with his own eyes as much as may be, 1 Kings x. 9 . 2. The happy effect of a good government. The presence of the prince goes far towards the putting of wickedness out of countenance; if he inspect his affairs himself, those that are employed under him will be kept in awe and restrained from doing wrong. If great men be good men, and will use their power as they may and ought, what good may they do and what evil may they prevent! 9 Who can say, I have made my heart clean, I am pure from my sin? This question is not only a challenge to any man in the world to pro

ve himself sinless, whatever he pretends, but a lamentation of the corruption of mankind, even that which remains in the best. Alas! Who can say, "I am sinless?" Observe, 1. Who the persons are that are excluded from these pretensions—all, one as well as another. Here, in this imperfect state, no person whatsoever can pretend to be without sin. Adam could say so in innocency, and saints can say so in heaven, but none in this life. Those that think themselves as good as they should be cannot, nay, and those that are really good will not, dare not, say this. 2. What the pretension is that is excluded. We cannot say, We have made our hearts clean. Though we can say, through grace, "We are cleaner than we have been," yet we cannot say, "We are clean and pure from all remainders of sin." Or, though we are clean from the gross acts of sin, yet we cannot say, "Our hearts are clean." Or, though we are washed and cleansed, yet we cannot say, "We ourselves made our own hearts clean;" it was the work of the Spirit. Or, though we are pure from the sins of many others, yet we cannot say, "We are pure from our sin, the sin that easily besets us, the body of death which Paul complained of," Rom. vii. 24 . 10 Divers weights, and divers measures, both of them are alike abomination to the Lord .

See here, 1. The various arts of deceiving that men have, all which evils the love of money is the root of. In paying and receiving money, which was then commonly done by the scale, they had divers weights, an under-weight for what they paid and an over-weight for what they received; in delivering out and taking in goods they had divers measures, a scanty measure to sell by and a large measure to buy by. This was done wrong with plot and contrivance, and under colour of doing right. Under these is included all manner of fraud and deceit in commerce and trade. 2. The displeasure of God against them. Whether they be about the money or the goods, in the buyer or in the seller, they are all alike an abomination to the Lord. He will not prosper the trade that is thus driven, nor bless what is thus got. He hates those that thus break the common faith by which justice is maintained, and will be the avenger of all such. 11 Even a child is known by his doings, whether his work be pure, and whether it be right.

Divers - One greater for shew and one lesser for use.

The tree is known by its fruits, a man by his doings, even a young tree by its first fruits, a child by his childish things, whether his work be clean only, appearing good (the word is used ch. xvi. 2 ), or whether it be right, that is, really good. This intimates, 1. That children will discover themselves. One may soon see what their temper is, and which way their inclination leads them, according as their constitution is. Children have not learned the art of dissembling and concealing their bent as grown people have. 2. That parents should observe their children, that they may discover their disposition and genius, and both manage and dispose of them accordingly, drive the nail that will go and draw out that which goes amiss. Wisdom is herein profitable to direct. 12 The hearing ear, and the seeing eye, the Lord hath made even both of them. Note, 1. God is the God of natu

Is known - The future disposition of a man may be probably conjectured from his childish manners.

re, and all the powers and faculties of nature are derived from him and depend upon him, and therefore are to be employed for him. It was he that formed the eye and planted the ear ( Ps. xciv. 9 ), and the structure of both is admirable; and it is he that preserves to us the use of both; to his providence we owe it that our eyes are seeing eyes and our ears hearing ears. Hearing and seeing are the learning senses, and must particularly own God's goodness in them. 2. God is the God of grace. It is he that gives the ear that hears God's voice, the eye that sees his beauty, for it is he that opens the understanding. 13 Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread. Note, 1. T

Open - Shake off sloth and betake thyself to thy employment with diligence and vigour.

hose that indulge themselves in their ease may expect to want necessaries, which should have been gotten by honest labour. "Therefore, though thou must sleep (nature requires it), yet love not sleep, as those do that hate business. Love not sleep for its own sake, but only as it fits for further work. Love not much sleep, but rather grudge the time that is spent in it, and wish thou couldst live without it, that thou mightest always be employed in some good exercise." We must allow it to our bodies as men allow it to their servants, because they cannot help it and otherwise they shall have no good of them. Those that love sleep are likely to come to poverty, not only because they lose the time they spend in excess of sleep, but because they contract a listless careless disposition, and are still half asleep, never well awake. 2. Those that stir up themselves to their business may expect to have conveniences: " Open thy eyes, awake and shake off sleep, see how far in the day it is, how thy work wants thee, and how busy others are about thee! And, when thou art awake, look up, look to thy advantages, and do not let slip thy opportunities; apply thy mind closely to thy business and be in care about it. It is the easy condition of a great advantage: Open thy eyes and thou shalt be satisfied with bread; if thou dost not grow rich, yet though shalt have enough, and that is as good as a feast." 14 It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.

See here 1. What arts men use to get a good bargain and to buy cheap. They not only cheapen carelessly, as if they had no need, no mind for the commodity, when perhaps they cannot go without it (there may be prudence in that), but they vilify and run down that which yet they know to be of value; they cry, " It is naught, it is naught; it has this and the other fault, or perhaps may have; it is not good of the sort; and it is too dear; we can have better and cheaper elsewhere, or have bought better and cheaper." This is the common way of dealing; and after all, it may be, they know the contrary of what they affirm; but the buyer, who may think he has no other way of being even with the seller, does as extravagantly commend his goods and justify the price he sets on them, and so there is a fault on both sides; whereas the bargain would be made every jot as well if both buyer and seller would be modest and speak as they think. 2. What pride and pleasure men take in a good bargain when they have got it, though therein they contradict themselves, and own they dissembled when they were driving the bargain. When the buyer has beaten down the seller, who was content to lower his price rather than lose a customer (as many poor tradesmen are forced to do—small profit is better than none), then he goes his way, and boasts what excellent goods he has got at his own price, and takes it as an affront and a reflection upon his judgment if any body disparages his bargain. Perhaps he knew the worth of the good better than the seller himself did and knows how to get a great deal by them. See how apt men are to be pleased with their gettings and proud of their tricks; whereas a fraud and a lie are what a man ought to be ashamed of, though he have gained ever so much by them. 15 There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. The

The lips - But wise speeches are of far greater worth.

lips of knowledge (a good understanding to guide the lips and a good elocution to diffuse the knowledge) are to be preferred far before gold, and pearl, and rubies; for, 1. They are more rare in themselves, more scarce and hard to be got. There is gold in many a man's pocket that has no grace in his heart. In Solomon's time there was plenty of gold ( 1 Kings x. 21 ) and abundance of rubies; every body wore them; they were to be bought in every town. But wisdom is a rare thing, a precious jewel; few have it so as to do good with it, nor is it to be purchased of the merchants. 2. They are more enriching to us and more adorning. They make us rich towards God, rich in good works, 1 Tim. ii. 9, 10 . Most people are fond of gold, and a ruby or two will not serve, they must have a multitude of them, a cabinet of jewels; but he that has the lips of knowledge despises these, because he knows and possesses better things. 16 Take his garment that is surety for a stranger: and take a pledge of him for a strange woman. Two sorts of perso

Take - As a pledge, without which he ought not to be trusted. Of him - That is surety.

ns are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security:—1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves. 17 Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel. Note, 1. Sin may possibly

be pleasant in the commission: Bread of deceit, wealth gotten by fraud, by lying and oppression, may be sweet to a man, and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit. They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. For a time, however, they are rolled under the tongue as a sweet morsel, and the sinner blesses himself in them. But, 2. It will be bitter in reflection. Afterwards the sinner's mouth shall be filled with gravel. When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it! The pleasures of sin are but for a season, and are succeeded with sorrow. Some nations have punished malefactors by mingling gravel with their bread. 18 Every purpose is established by counsel: and with good advice make war. Note, 1. It is good in every thing to act

Established - The way to bring our purposes to good effect is to manage them with serious consideration.

with deliberation, and to consult with ourselves at least, and, in matters of moment, with our friends, too, before we determine, but especially to ask counsel of God, and beg direction from him, and observe the guidance of this eye. This is the way to have both our minds and our purposes established, and to succeed well in our affairs; whereas what is done hastily and with precipitation is repented of at leisure. Take time, and you will have done the sooner. Deliberandum est diu, quod statuendum est semel — A final decision should be preceded by mature deliberation. 2. It is especially our wisdom to be cautious in making war. Consider, and take advice, whether the war should be begun or no, whether it be just, whether it be prudent, whether we be a match for the enemy, and able to carry it on when it is too late to retreat ( Luke xiv. 31 ); and, when it is begun, consider how and by what arts it may be prosecuted, for management is as necessary as courage. Going to law is a kind of going to war, and therefore must be done with good advice, Prov. xxv. 8 . The rule among the Romans was nec sequi bellum, nec fugere — neither to urge war nor yet to shun it. 19 He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips. Tw

o sorts of people are dangerous to be conversed with:—1. Tale-bearers, though they are commonly flatterers, and by fair speeches insinuate themselves into men's acquaintance. Those are unprincipled people that go about carrying stories, that make mischief among neighbours and relations, that sow in the minds of people jealousies of their governors, of their ministers, and of one another, that reveal secrets which they are entrusted with or which by unfair means they come to the knowledge of, under pretence of guessing at men's thoughts and intentions, tell that of them which is really false. "Be not familiar with such; do not give them the hearing when they tell their tales and reveal secrets, for you may be sure that they will betray your secrets too and tell tales of you." 2. Flatterers, for they are commonly tale-bearers. If a man fawn upon you, compliment and commend you, suspect him to have some design upon you, and stand upon your guard; he would pick that out of you which will serve him to make a story of to somebody else to your prejudice; therefore meddle not with him that flatters with his lips. Those too dearly love, and too dearly buy, their own praise, that will put confidence in a man and trust him with a secret or business because he flatters them. 20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness. Here is, 1. An undutiful child become very wicked by deg

Lamp - His name and memory shall utterly perish.

rees. He began with despising his father and mother, slighting their instructions, disobeying their commands, and raging at their rebukes, but at length he arrives at such a pitch of impudence and impiety as to curse them, to give them scurrilous and opprobrious language, and to wish mischief to those that were instruments of his being and have taken so much care and pains about him, and this in defiance of God and his law, which had made this a capital crime ( Exod. xxi. 17 , Matt. xv. 4 ), and in violation of all the bonds of duty, natural affection, and gratitude. 2. An undutiful child become very miserable at last: His lamp shall be put out in obscure darkness; all his honour shall be laid in the dust, and he shall for ever lose his reputation. Let him never expect any peace or comfort in his own mind, no, nor to prosper in this world. His days shall be shortened, and the lamp of his life extinguished, according to the reverse of the promise of the fifth commandment. His family shall be cut off and his posterity be a curse to him. And it will be his eternal ruin; the lamp of his happiness shall be put out in the blackness of darkness (so the word is), even that which is for ever, Jude 13 , Matt. xxii. 13 . 21 An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. Note, 1. It is possible

that an estate may be suddenly raised. There are those that will be rich, by right or wrong, who make no conscience of what they say or do if they can but get money by it, who, when it is in their power, will cheat their own father, and who sordidly spare and hoard up what they get, grudging themselves and their families food convenient and thinking all lost but what they buy land with or put out to interest. By such ways as these a man may grow rich, may grow very rich, in a little time, at his first setting out. 2. An estate that is suddenly raised is often as suddenly ruined. It was raised hastily, but, not being raised honestly, it proves soon ripe and soon rotten: The end thereof shall not be blessed of God, and, if he do not bless it, it can neither be comfortable nor of any continuance; so that he who got it at the end will be a fool. He had better have taken time and built firmly. 22 Say not thou, I will recompense evil; but wait on the Lord , and he shall save thee. Those th

at live in this world must expect to have injuries done them, affronts given them, and trouble wrongfully created them, for we dwell among briers. Now here we are told what to do when we have wrong done us. 1. We must not avenge ourselves, no, nor so much as think of revenge, or design it: " Say not thou, no, not in thy heart, I will recompense evil for evil. Do not please thyself with the thought that some time or other thou shalt have an opportunity of being quits with him. Do not wish revenge, or hope for it, much less resolve upon it, no, not when the injury is fresh and the resentment of it most deep. Never say that thou wilt do a thing which thou canst not in faith pray to God to assist thee in, and that thou canst not do in mediating revenge." 2. We must refer ourselves to God, and leave it to him to plead our cause, to maintain our right, and reckon with those that do us wrong in such a way and manner as he thinks fit and in his own due time: " Wait on the Lord, and attend his pleasure, acquiesce in his will, and he does not say that he will punish him that has injured thee (instead of desiring that thou must forgive him and pray for him), but he will save thee, and that is enough. He will protect thee, so that thy passing by one injury shall not (as is commonly feared) expose thee to another; nay, he will recompense good to thee, to balance thy trouble and encourage thy patience," as David hoped, when Shimei cursed him, 2 Sam. xvi. 12 . 23 Divers weights are an abomination unto the Lord ; and a false balance is not good.

This is to the same purport with what was said v. 20 . 1. It is here repeated, because it is a sin that God doubly hates (as lying, which is of the same nature with this sin, is mentioned twice among the seven things that God hates, ch. vi. 17 , 19 ), and because it was probably a sin very much practised at that time in Israel, and therefore made light of as if there were no harm in it, under pretence that, being commonly used, there was no trading without it. 2. It is here added, A false balance is not good, to intimate that it is not only abominable to God, but unprofitable to the sinner himself; there is really no good to be got by it, no, not a good bargain, for a bargain made by fraud will prove a losing bargain in the end. 24 Man's goings are of the Lord ; how can a man then understand his own way? We are here taught

that in all our affairs, 1. We have a necessary and constant dependence upon God. All our natural actions depend upon his providence, all our spiritual actions upon his grace. The best man is no better than God makes him; and every creature is that to us which it is the will of God that it should be. Our enterprises succeed, not as we desire and design, but as God directs and disposes. The goings even of a strong man (so the word signifies) are of the Lord, for his strength is weakness without God, nor is the battle always to the strong. 2. We have no foresight of future events, and therefore know not how to forecast for them: How can a man understand his own way? How can he tell what will befal him, since God's counsels concerning him are secret, and therefore how can he of himself contrive what to do without divine direction? We so little understand our own way that we know not what is good for ourselves, and therefore we must make a virtue of necessity, and commit our way unto the Lord, in whose hand it is, follow the guidance and submit to the disposal of Providence. 25 It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.

His way - What the issue of his designs will be.

A snare - It brings guilt upon him. After - After a man has made vows to enquire for ways to break them.

Two things, by which God is greatly affronted, men are here said to be ensnared by, and entangled not only in guilt, but in trouble and ruin at length:—1. Sacrilege, men's alienating holy things and converting them to their own use, which is here called devouring them. What is devoted in any way to the service and honour of God, for the support of religion and divine worship or the relief of the poor, ought to be conscientiously preserved to the purposes designed; and those that directly or indirectly embezzle it, or defeat the purpose for which it was given, will have a great deal to answer for. Will a man rob God in tithes and offerings? Mal. iii. 8 . Those that hurry over religious offices (their praying and preaching) and huddle them up in haste, as being impatient to get done, may be said to devour that which is holy. 2. Covenant-breaking. It is a snare to a man, after he has made vows to God, to enquire how he may evade them or get dispensed with, and to contrive excuses for the violating of them. If the matter of them was doubtful, and the expressions were ambiguous, that was his fault; he should have made them with more caution and consideration, for it will involve his conscience (if it be tender) in great perplexities, if he be to enquire concerning them afterwards ( Eccl. v. 6 ); for, when we have opened our mouth to the Lord, it is too late to think of going back, Acts v. 4 . 26 A wise king scattereth the wicked, and bringeth the wheel over them. See here, 1. What is the business of magistrates. They are to be a terror to

The wheel - As the cart - wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve.

evil-doers. They must scatter the wicked, who are linked in confederacies to assist and embolden one another in doing mischief; and there is no doing this but by bringing the wheel over them, that is, putting the laws in execution against them, crushing their power and quashing their projects. Severity must sometimes be used to rid the country of those that are openly vicious and mischievous, debauched and debauching. 2. What is the qualification of magistrates, which is necessary in order to do this. They have need to be both pious and prudent, for it is the wise king, who is both religious and discreet, that is likely to effect the suppression of vice and reformation of manners. 27 The spirit of man is the candle of the Lord , searching all the inward parts of the belly. We h

ave here the dignity of the soul, the great soul of man, that light which lighteth every man. 1. It is a divine light; it is the candle of the Lord, a candle of his lighting, for it is the inspiration of the Almighty that gives us understanding. He forms the spirit of man within him. It is after the image of God that man is created in knowledge. Conscience, that noble faculty, is God's deputy in the soul; it is a candle not only lighted by him, but lighted for him. The Father of spirits is therefore called the Father of lights. 2. It is a discovering light. By the help of reason we come to know men, to judge of their characters, and dive into their designs; by the help of conscience we come to know ourselves. The spirit of a man has a self-consciousness ( 1 Cor. ii. 11 ); it searches into the dispositions and affections of the soul, praises what is good, condemns what is otherwise, and judges of the thoughts and intents of the heart. This is the office, this the power, of conscience, which we are therefore concerned to get rightly informed and to keep void of offence. 28 Mercy and truth preserve the king: and his throne is upholden by mercy. Here we have, 1. The virtues of a good king. Those are

The spirit - The reasonable soul. The candle - Is a clear and glorious light set up in man for his information and direction. Of the Lord - So called because it comes from God in a more immediate manner than the body, Eccles 12:7 , and because it is in God's stead, to observe and judge all our actions. Searching - Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently.

mercy and truth, especially mercy, for that is mentioned twice here. He must be strictly faithful to his word, must be sincere, and abhor all dissimulation, must religiously discharge all the trusts reposed in him, must support and countenance truth. He must likewise rule with clemency, and by all acts of compassion gain the affections of his people. Mercy and truth are the glories of God's throne, and kings are called gods. 2. The advantages he gains thereby. These virtues will preserve his person and support his government, will make him easy and safe, beloved by his own people and feared by his enemies, if it be possible that he should have any. 29 The glory of young men is their strength: and the beauty of old men is the gray head. This shows th

at both young and old have their advantages, and therefore must each of them be, according to their capacities, serviceable to the public, and neither of them despise nor envy the other. 1. Let not old people despise the young, for they are strong and fit for action, able to go through business and break through difficulties, which the aged and weak cannot grapple with. The glory of young men is their strength, provided they use it well (in the service of God and their country, not of their lusts), and that they be not proud of it nor trust to it. 2. Let not young people despise the old, for they are grave, and fit for counsel, and, though they have not the strength that young men have, yet they have more wisdom and experience. Juniores ad labores, seniores ad honores — Labour is for the young, honour for the aged. God has put honour upon the old man; for his gray head is his beauty. See Dan. vii. 9 . 30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. Note, 1. Many need severe rebukes.

The blueness - Grievous wounds, which make men black and blue; or severe punishments. Cleanseth - Are the means to reclaim a wicked man, and to purge out his corruption. The belly - Of the heart. Grievous wounds or stripes cleanse not only the outward man by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections: which is a great and blessed benefit of afflictions.

Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb. xii. 11 . Miscellaneous Maxims.