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intelligence. We have reason to bless God for the art of writing, for the convenience of posts, and such easy conveyance of intelligence from our absent friends; especially for good news from 26 heaven. A righteous man falling down before the wicked, being oppressed and trampled upon by him, [is as] a troubled 27 fountain, and a corrupt spring, a public calamity. [It is] not good to eat much honey though very pleasant: so [for men] to search their own glory [is not] glory; to hunt after applause is dishonourable, it counterbalances and lessens all the other beauties of 28 a man's character. He that [hath] no rule over his own spirit, that cannot bear affronts and provocations with meekness, and afflictions with patience, [is like] a city [that is] broken down, [and] without walls; he is liable to every surprize, is very contemptible, and is exposed to innumerable mischiefs. Let us labour after the government of ourselves; and learn of Christ, who was meek and lowly in heart; so shall we find honour, security, and peace to our souls.

CHAP. XXVI.

S snow in summer, and as rain in harvest, which prevent reaping and gathering in the fruits of the earth, so honour is not seemly for a fool; though he may look grand, he knows 2 not how to use it, and does mischief with it. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come; a man is in no more danger from the causeless curse of others, than from the flying of a bird over his head; 3 it fixes no where except upon him that uttered it. A whip for the horse, a bridle for the ass, and a rod for the fool's back; a foolish wicked man must be taught and restrained by se4 vere methods; no others will do. Answer not a fool according to 5 his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit; do not answer every impertinent speech or accusation of a clamorous fool; it is the better way to despise him: but if he should grow insolent from your silence, a wise man may condescend to mortify him. A person must judge for himself which is most proper; but it is best in general to be silent, there is no surer way to mortify a fool. 6 He that sendeth a message by the hand of a fool, cutteth off the feet, [and] drinketh damage; such a messenger will make lame work of his message, and bring inconveniences on him that employs 7 him. The legs of the lame are not equal, which gives a man a disagreeable air, especially if he affects agility: so [is] a parable in the mouth of fools; so ridiculous is it for wicked men to apfilaud and recommend virtue; it only makes their own wicked8 ness the more conspicuous. As he that bindeth a stone in a sling, which is presently thrown out, so [is] he that giveth honour to a

9 fool; it will not continue with him. [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools; a drunkard when stumbling catcheth hold of a thorn to support him, which wounds him. Thus wicked men, when they talk of religion, meddle to their hurt. A wicked man thinks to support himself by it; but he only hurts his character the more, though his 10 parable be ever so fine. The great [God] that formed all [things] both rewardeth the fool, and rewardeth transgressors, though he 11 may suffer them to go on a great while. As a dog returneth to his vomit, [so] a fool returneth to his folly; he commits the same errors for which he formerly smarted and professed to repent of, 12 and so becomes odious to God and man. Seest thou a man wise in his own conceit? [there is] more hope of a fool than of him, that is, of one that has hardly common sense; he is a fool 13 of God's making, the other makes himself so. The slothful [man] saith; [There is] a lion in the way, a lion [is] in the streets; thus idle people frighten themselves from business; raise imaginary difficulties and aggravate real ones. Many of these lions stand in 14 the way on the Lord's day. [As] the door turneth upon his 15 hinges, so [doth] the slothful upon his bed. The slothful hideth his hand in [his] bosom; it grieveth him to bring it again to his mouth. A beautiful gradation; he does not care to stir or rise out of his bed when he is up, he does not care to stretch out his hand to feed himself, and would be glad to eat by proxy. Thus habits of idleness grow the less a man doth, the less he is 16 disposed to do. The sluggard [is] wiser in his own conceit than seven men that can render a reason; as stupid a creature as he is, he has a great conceit of his own abilities, though he has 17 nothing to say in defence of his opinions or practices. He that

passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears; he gets the displeas18 ure of both parties, and is often hurt in the quarrel. As a mad 19 [man] who casteth firebrands, arrows, and death, So [is] the man [that] deceiveth his neighbour, who leads him into sin or imposes upon him, and saith, Am not I in sport? pretends that he means no harm, only to make himself and others merry; while vice is thus encouraged, guilt contracted, and great mischief is done. 20 Where no wood is, [there] the fire goeth out so where [there is] no talebearer, the strife ceaseth, therefore when you meet 21 with such persons frown upon them. [As] coals [are] to burning coals, and wood to fire, kindling one another, so [is] a contentious. man to kindle strife; he is easily inflamed kimself and quickly 22 kindles others. The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly, do secret, 23 yet deep, and incurable injury. Burning lips and a wicked heart, ill natured, satyrical terms, especially when used to expose what is virtuous and good, and to countenance vice, [are like] a potsherd, or piece of broken pot or crucible covered with silver dross, in which silver has been melted, and is spread over it; so contemptible is wicked wit. Many of the satyrical productions of

$4 our celebrated poets are of this nature. He that hateth dissem bleth with his lips, and layeth up deceit within him; he intends a man's ruin when he makes a profession of friendship ; 25 When he speaketh fair, believe him not for [there are] seven abominations in his heart; when you have once discovered a man to be of that disposition, you have need of the greatest caution in 26 dealing with him; he is a most dangerous enemy. [Whose] hatred is covered by deceit, his wickedness shall be showed before the [whole] congregation; he will probably be exposed to mankind, and become universally contemptible; and certainly be exposed to 27 the view of the whole world at the judgment day. Whoso diggeth a pit, with an evil design, shall fall therein and he that rolleth a stone, to injure others, it will return upon him, and hurt 28 himself. A lying tongue hateth [those that are] afflicted by it; it is hard for those who have done an injury to respect the person wronged; they still go on to do more; and a flattering mouth worketh ruin; persons by being courted and applauded are often ruined. Hence we see what mischief deceit, falsehood, and flattery do in the world, and bring on those who practise them. Let it then be our ambition to be christians indeed, in whom there is no guile.

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BOAS

CHAP. XXVII.

OAST not thyself of tomorrow, what thou wilt do, or expectest to receive; for thou knowest not what a day may bring forth; it may render fruitless all thy designs and ex2 pectations; death, or a thousand accidents, may do it. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips; to praise thyself is indecent and imprudent; it disposes others to undervalue thee, and defraud thee of 3 thy just commendation. A stone [is] heavy, and the sand weighty; but a fool's wrath [is] heavier than them both; he can neiz ther correct it himself, nor can another restrain it by any rational considerations, till it break out in the most insatiable cruelty. 4 Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before envy? A man can better guard against the effects of anger than envy, as that works secretly to do another an injury. 5 Open rebuke [is] better than secret love; a friend who reproves is better than one roho may have an equal degree of love, but doih ♦ not show it that way. Faithful [are] the wounds of a friend; sharp reproofs therefore ought to be thankfully received; but the kisses of an enemy [are] deceitful; compliments and flattering ex7 pressions ought therefore to be suspected. The full soul Icatheth an honeycomb; but to the hungry soul every bitter thing is sweet: this shows the advantage of poverty, and the vanity f 8 riches. As a bird that wandereth from her nest, and leaves her eggs to be broken or her young ones to be destroyed, so [is] a mas.

that wandereth from his place, who forsakes the station in which Providence hath placed him. When heads of families are need lessly absent from home, their domestic affairs take a bad turn, and the love of pleasure and of gadding abroad often exposes young peo 9 ple to temptation and ruin. Ointment and perfume rejoice the heart so [doth] the sweetness of a man's friend by hearty 10 counsel. Thine own friend, and thy father's friend, whom thou and he have found sincere, 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; we often meet with more kindness in trouble from friends than from near rela tions; therefore be friendly, get and keep good friends, and show 11 some regard to the ancient friendships of the family. My son, be wise, and make my heart glad, that I may answer him that reproacheth me, and charges thy miscarriages upon my want of care in 12 thy education. A prudent [man] foreseeth the evil of sin and future misery, [and] hideth himself from it; [but] the simple pass on, [and] are punished. This is applicable to this world and another. 13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman; if a man be bound for others, he knows not who, especially persons of bad character, do not trust 14 him without good security, for he is in the way to ruin. He that

blesseth his friend with a loud voice; rising early in the morning; it shall be counted a curse to him; there is an excess and officiousness of complaisance, which instead of serving and pleas 15 ing hurts and disobliges. A continual dropping in a very rainy day and a contentious woman are alike; a man cannot go abroad 16 with comfort, or stay at home with quiet. Whosoever hideth her hideth the wind; he who would keep her tongue under government or conceal her shame, may as well undertake to keep the wind from blowing; and the ointment of his right hand, [which] bewrayeth [itslef ;] a man may grasp a perfume in his hand, and think thereby to conceal it, but growing warm it will smell the more. 17 Iron sharpeneth iron; so a man sharpeneth the countenance of his friend; friendship if rightly managed is of the greatest use ; wise friends whet one anothers minds, and increase each others 18 piety and usefulness. Whoso keepeth the figtree shall cat the fruit thercof: so he that waiteth on his master shall be honoured; he who is diligent in his business, and watcheth over his master's reputation and substance, shall be respected and rewarded. 19 As in water, face [answereth] to face, so the heart of man to man there is a great resemblance runs through human nature; by knowing one's own heart, we may make a good guess at others ; 20 therefore let us take pains to know our own. Hell and destruction, or the grave, are never full; so the eyes of man, that is, the desires of a worldly man after worldly things, are never satisfi21 ed. [As] the fining pot for silver, and the furnace for gold, for its trial and examination; so [is] a man to his praise; a man of vanity and little worth is elevated and intoxicated with it, but a man of a truly worthy and valuable character will not be so ; he

will direct all to God, make allowances for the partiality of hie 22 friends, and use it with caution. Though thou shouldst bray a fool in a mortar among wheat with a pestle, [yet] will not his foolishness depart from him; though you should use the most violent methods for his reformation, and to reproof and chiding add rebukes, and blows, yet they will have no good effect upon such an 23 obstinate creature. Be thou diligent to know the state of thy flocks, [and] look well to thy herds. An admirable rule, not only for husbandmen, but for all masters and mistresses: they should 24 look to their affairs themselves, and not trust to servants. For riches [are] not for ever: and doth the crown [endure] to every generation? The greatest plenty and the largest estate may be lost for want of prudence and good economy; even a 25 princely fortune may be sunk without care. The hay appeareth, and the tender grass showeth itself, and herbs of the mountains are gathered; these grow, and there is a time for gathering them, after which they will be spoiled; therefore make hay while the sun shines, and gather herbs in their season, then they will turn to a 26 good account. The lambs [are] for thy clothing, and the goats [are] the price of the field, to pay the rent, yea, by good manage 27 ment, to purchase the estate. And [thou shalt have] goat's milk enough for thy food, for the food of thy household, and [for] the maintenance for thy maidens. The meaning of these verses is, that as in husbandry men must look to their affairs, attend to the proper season of doing business, sowing, reaping, shearing, &c. 80 must all others be diligent to know the state of their affairs, frudent in the management of them, and punctual in the dispatch of business and payment of debts; then, with the blessing of God, they will prosper. These cautions are very necessary, since we see so many reduced to distress for want of attending to them, from whose calamities we should learn wisdom.

'TH

CHAP. XXVIII.

HE wicked flee when no man pursueth; an evil conscience makes men cowards: but the righteous are bold as a lion; they proceed with resolution in the most hazardous undertakings; what reason then is there to pray that our soldiers and 2 sailors may be righteous! For the transgression of a land many [are] the princes thereof; many changes are in the government, at least in those that administer it but by a man of understanding [and] knowledge the state [thereof] shall be prolonged; one wise and upright minister may reduce every thing to 3 order and secure its prosperity. A poor man that oppresseth the poor [is like] a sweeping rain which leaveth no food; like a violent torrent destroying the fruits of the earth, instead of refreshAing them. They that forsake the law, praise the wicked; sinners keep one anothar in countenance: but such as keep the law Vol. V.

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