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heart is inwardly heavy and vexed ; and, after a feigned and forced mirth, returns to the former grief.
XIV.' 14 The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. A man, that is froward and perverse, and that willingly falls from his former good purposes, shall be sure to bear the punishment of his own wicked courses; and a good man shall reap the comfort of his holy carriage, and enjoy the conscience of his own integrity.
XIV. 19 The evil bow before the good. God will so bless and advance the righteous man, that the wicked and unconscionable shall be glad to crouch and bow before him.
XIV. 23 But the talk of the lips tendeth only to poverty. He, that spendeth his time in idle talk, and doth nothing, shall be sure to come to poverty.
XIV. 24 The crown of the wise is their riches: but the foolishness offools is folly.
A wise man, if he have riches, is much graced and adorned thereby; but a fool, though he have wealth, yet will be a fool still, and hath hereupon more occasion to manifest his folly.
XIV. 26 In the fear of the Lord is strong confidence: and his children shall have a place of refuge.
He, that feareth the Lord, hath reason to be strongly confident in the favour and sure protection of the Almighty; and shall find God a like powerful refuge even to his posterity after him.
XIV. 30 A sound heart is the life of the flesh: but Hc.
A heart, that is clearly free from envy and all vicious affections, is a comfortable preserver of the body; but, &c.
XV. 4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
A well-governed, holy, and discreet tongue, preserveth a man safe from dangers, and yieldeth spiritual nourishment unto others; but perverseness therein is like a blustering wind among the boughs of the trees, rending and tearing the life and spirit of a man's self, and others.
XV. 11 Hell and destruction are before the Lord: how much more then the hearts of the children of men?
Even the devouring grave, and the lowest depths of the earth, lie open to the eyes of the Lord: how much more doth he behold the bottom of man's heart!
XV. 19 The way of the slothful man is as an hedge of thorns. Every thing seems difficult to a slothful man: he is as unwilling to go about his business, trs a man would be to tread upon a hedge of thorns,
XV. 24 The way of life is above to the wise. He, that is truly wise, hath his affections and conversation above i and, in the holy way of obedience, walketh on to eternal life.
XV. 30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
Both the eye and the ear yield much comfort and refreshing to the Miil: the eye is pleased with lightsome and pleasant objects; the ear, with hearing of a good report, concerning ourselves; wherein we take so much contentment, as that hereby we are fed and fattened.
XVI. 1 The preparations of the heart in man, and the answer of the tongue, is from the Lord,
Let it be yielded, that a man hath power of his own thoughts, so as he can digest and prepare what he means to speak, and put all his words in due order; yet, when he shall come to utter them, God hath the disposing of his tongue; so as a man shall speak, not what himself hath contrived, 1iut What God hath predetermined.
XVI. 2 All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.
Every man is apt to think the best of his own actions, and to justify himself in his own courses; but the Lord judgeth and exammeth the soul and spirit of man, and, according to the truth of his inward dispositions, so doth he pass sentence upon him and his ways.
XVI. 4 The Lord hath made all things for himself: yea, even the wicked for the day of evil.
The Lord hath, in all his works of creation and providence, had a just eye to his own glory; insomuch as the most wicked men, which might seem to be most exempted from the regard and preordination of God, yet are not out of the compass of his holy and just decree; in that, out of their evil he hath decreed to bring good, and to glorify himself in their just punishment.
XVI. 6 By mercy and truth iniquity is purged. It is not an outward sacrifice that God regards, in his remission of the punishment of our sin; but where he finds mercy to the poor, and uprightness of heart towards himself and men, there he is graciously pleased to forbear his judgments; inasmuch as these graces, being wrought in us, by his Spirit, cannot but proceed from a true faith, whereby our sins are purged,
XVI. 10 A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.
As God raiseth princes above other men, so heendueth them with excellent graces, answerable to their high callings: he puts therefore divine sentences into their mouths, which meaner men could not have attained unto; and giveth their tongues, even in doubtful and hidden causes, to pass a wise and just judgment.
XVI. 26 He that laboureth labourethfor himself; for his mouth craveth it of him.
A man needs no other inducement to labour, but his own profit, yea his own necessity; for it is that, whereby he must sustain himself, and uphold nature, which craveth it of him.
XVI. 21 An ungodly man diggeth up evil: and in his lips there is as a burning fire.
An ungodly man, if he cannot find opportunities of doing mischief, will busily search for them; and, as his heart is ill employed, so his tongue is worse, for that is as a burning firebrand, to set all the world in combustion.
XVI. 31 The hoary head is a crown of glory, if it befound in the way of righ teousness.
Old age, and the sign thereof, grey hairs, are a great ornament to a man, that lives justly and uprightly in the world.
XVI. 33 The lot is cast into the lap; but the whole disposition thereof is of the Lord.
The lots are thrown at random, and at peradventure; but there is an overruling hand of God, that disposeth of them, how they shall light; and hath certainly detenniued that, which carries a show ot casualty,
XVII. 7 Excellent speech becometh not a fool: much less do lying lips a prince.
Men use to speak, as they are: a high, deep, philosophical discourse sounds ill from the mouth of a fool; a moral and grave discourse of virtue and good behaviour, ill becomes a debauched and vicious man; but, of all, it is most misbecoming a prince, to utter lies and falsehood.
XVII. 8 A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth. Secret gifts are wont to win favour, and much acceptation to the party that brings them; and if they fall into the hands of corrupt judges, have power to draw them into either part, and to sway any cause whatsoever.
XVII. 9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very f riends. He, that concealeth within himself an offence done to him by(his , friend, takes a course to maintain love and friendship; but he, that will be calling every light unkindness into question, and expostulates upon every occasion, shall be sure to lose his friends.
XVII. 14 The beginning of strife is as when one letteth out water. As it is with water, when it is dammed up, if the smallest hole be made for a passage, it violently rusheth in, and beareth down all those clods which were laid to keep it in; so it is with contention: if the least way be given to it, it enlargeth itself, and groweth furious and strong by opposition.
XVII. 16 Wherefore is there a price in the hand of the fool to get wisdom, seeing he hath no heart?
A wealthy fool doth in vain hope by all his bags to purchase wisdom, since he hath not a heart that is capable of it.
XVII. 19 He that exalteth his gate seeketh destruction. The proud man, that builds his gate too high, for the offence or overlooking of his neighbour, may endanger himself the sorer fall therefrom; and therefore works peril and hurt to himself.
XVII. 24 Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth. He, that hath understanding, fixeth his eyes upon wisdom, and contentcth himself with that object; whereas the eyes of a fool are inconstantly wandering every where, and his thoughts settle upon nothing that may avail to his good.
XVII. 27 A man of understanding is of an excellent (ox cool J spirit.
A man of understanding is of a well tempered spirit; not too forward in putting forth himself.
XVIIJ. 1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
He, that, in a fervent desire of knowledge, hath set himself apart to his continual study, laboureth to inform himself in all points of wisdom; go that he may not be a stranger in any kind of learning.
XVIII. $ When the wicked cometh, then cometh also contempt. Wheresoever the wicked man cometh, he is apt to cast reproach and contempt upon every man's face.
XVIII. 4 The words of a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook. A wise man utters not all he knows: his words are like to deep waters, the bottom whereof cannot easily be fathomed; and his wisdom is as a living spring, which sends up full brooks, that are ready to overflow their banks: so plentiful is he in good discourse and wholesome counsel.
XVIII. 9 He also that is slothful in his work, is brother to him that is a great waster.
The slothful man is little better than a great spender: he equally consumes the estate, wherewith he is entrusted.
XVIII. 10 The name of the Lord is a strong tower. The goodness, mercy, and power of the Lord, is a safe and strong refuge to all those, who trust unto it.
XVIII. 14 The spirit of a man will sustain his infirmities; but a wounded spirit who can bear?
A resolute and undaunted spirit is able to bear up both its own infirmities, and those of the body also; but if the heart of a man be wounded, and dejected with whatsoever cross befals unto it, what means hath a man any longer to subsist, and sustain himself? there is no remedy, but he must droop and yield.
XVIII. 21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
It is a great power, which the tongue hath, whether for life or death: good words tend to life; evil, unto death, whether to ourselves or others; and according as a man would rather to improve it, so it shall speed with him either way.
XIX. 2 lie that hasteth with his feet sinneth.
He, that falls rashly upon his determinations, without weighing all due circumstances, cannot but offend.
XIX. 3 The foolishness of a man pervcrtcth his way: and his heartfretteth against the Lord.
It is through a man's own foolishness, that he miscarries in his business, and that he takes lewd courses; and, when he justly smarteth through his own fault, his heart fretteth, and his tongue muttereth against the Lord, as the author of all his harm and misery.
XIX. 14 House and riches are the inheritance offathers: and a prudent wife is from the Load,
Houses and riches may be derived to us by way of inheritance from our forefathers, without our care or endeavour, but a prudent and virtuous wife is a special blessing of God's immediate choosing; and must therefore be obtained by our prayers at the hand of the giver.
XIX. 19 A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again. A man, that is subject to often and extreme passions of anger, cannot avoid many and great inconveniences, which he brings upon himself; and if thou do, in a friendly manner, free him from some dangerous effects of his wrath, yet he will put thee to it again.
XIX. 22 The desire of a man is his kindness: and a poor man is better than a liar.
That, which should be the chief desire of a man, is his beneficence and kindness to others; and if a rich man promise much and perform nothing, a poor man, that is unable either to undertake or perform, is better than he.
XX. 1 Wine is a mocker, strong drink is raging.
Excess of wine beguiles a man of his wits and senses, and exposeth him to the scorn and derision of every beholder; and strong drink inflames the blood, and makes a man apt to fall into raging distempers.
XX. 5 Coioisel in the heart of a man is like deep waters. See Prov. xviii. 4.
XX. 10 Divers weights, and divers measures. A fraudulent diversity of weights and measures, is abominable to the Lord.
XX. 11 Even a child is known by his doings, whether his work be pure, and whether it be right.
It is not hard, by the carriage and disposition of the childhood, to judge, what is to be hoped or feared, of a man's riper age: either good or evil begins to shew itself betimes.
XX. 12 The hearing ear, and the seeing eye, the Lord hath made even both of them.
There are ears that hear not, and eyes that see not; but if a man have a hearing ear and a seeing eye, he is doubly bound to God, both for his sense and the improvement of it.
XX. 15 There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
Wen esteem much of gold and precious stones; but the man, that is furnished with learning and knowledge, deserves to be held of far greater price, than alfthese earthen treasures.