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Miscellaneous Maxims
英語原文
Miscellaneous Maxims
¹ Wine is a mocker, strong drink 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, Pr 23:29. 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.
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, Ge 13:8.
⁴ The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
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 is 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 pretend 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: 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, 1Ki 10:9. 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 prove 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," Ro 7:24.
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.
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 Pr 16:2), 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 nature, 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 94:9), 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. Those 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 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 (1Ki 10:21) 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, 1Ti 2:9,10. 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 persons 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 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 (Lu 14:31); 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, Pr 25:8. 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.
Two 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 degrees. 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 (Ex 21:17, Mt 15:4), 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 1:13, Mt 22:13.
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 that 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, 2Sa 16:12.
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 Pr 20:20. 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, Pr 6:17,19), 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.
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 3:8. 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 (Ec 5:6); for, when we have opened our mouth to the Lord, it is too late to think of going back, Ac 5:4.
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 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 have 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 (1Co 2:11); 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 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 that 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 Da 7:9.
³⁰ The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Note, 1. Many need severe rebukes. 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 12:11.
諸々の格言
ここに、一。酩酊の害。ぶどう酒はあざける者、強い酒は騒ぐ者である。それは罪人自身に対してそうである。彼をあざけり、彼を愚か者とし、決して与えられない満足を彼に約束する。最初は彼に微笑むが、最後には噛む。それについての反省において、彼の良心の中で騒ぐ。それは体の中で騒ぎ、体液を発酵させる。ぶどう酒が入れば知恵は出て行く。そして男は、その自然の気質に従って、愚か者のようにも、狂人のようにも騒ぐ。酩酊は社交的なものと偽るが、人を社交に不適格とする。舌において乱暴とし、激情において暴力的とするからである（箴言23:29）。二。酔っ払いの愚かさはそこから容易に推論される。これによって欺かれる者、その結果についてあまりにも明らかに警告されているのに、この罪に引き込まれることを許す者は、知恵がない。彼は事物に対する正しい感覚や考慮を持たないことを示す。それだけでなく、知恵を得る能力を自分から奪う。それは人を愚かにし、ぼかとし、その心を奪う罪だからである。酔っ払いは愚か者であり、愚か者であり続けそうである。
ここに、一。王たちがどれほど恐ろしく、怒る相手にどれほど恐怖を与えるか。彼らの恐れ、（特に彼らが絶対的で、その意志が法律であるとき）臣民を畏怖させておくものは、獅子のほえるようである。それは獲物に対する恐怖であり、彼らを震えさせ、逃げられないようにする。知恵と愛によって治める君たちは神ご自身のように治め、その像を帯びる。しかし単に恐怖と高圧的な手によって治める者は、森の獅子のように、野獣的な力で治めるに過ぎない。Oderint, dum metuant（憎ませよ、ただし恐れさせよ）。二。それゆえ彼らと争い、彼らに怒り、彼らを怒らせる者がどれほど不賢明であるか。彼らは自分のいのちに対して罪を犯す。まして王の王を怒らせる者がそうする。Nemo me impune lacesset（私を罰なく挑発する者はない）。
これは争いに関する人の誤りを正すために設計されている。一。人は争いに参加することが自分の知恵だと思う。しかしそれはあり得る最大の愚かさである。彼は自分を知恵ある者と思う。侮辱をすばやく恨み、名誉と権利のあらゆる細部にこだわり、どちらも一つも譲らず、すべての人に法律を定め、押し付ける者。しかしこのように口出しする者は愚か者であり、自分自身に不必要な煩わしさを多く作る。二。人は争いに参加したとき、引き下がり、武器を落とすことは自分の恥だと思う。しかし実際には争いをやめることは人の誉れである。訴えを取り下げ、論争を落とし、損害を赦し、喧嘩した者と友人になることは誉れである。それは人、知恵ある人、気骨のある人の誉れであり、争いをやめることによって、譲り、かがみ、平和のために自分の正当な要求から退くことによって、自分に対する支配を示す。より良い者であったアブラハムのように（創世記13:8）。
ここに、なまけと安きを愛する心の悪がある。一。それは人を最も必要な業務から遠ざける。季節であるときに耕し、種まきすることから。なまけ者は耕す地を持ち、その能力を持つ。彼は耕すことができるが、しない。何か言い訳を持ってそれを避ける。しかし真の理由は寒い天気である。耕作の時期は真冬ではないが、冬の境にあり、彼は外に出るには寒すぎると思う。自分の業務の道において、耕作というわずかな労苦と、冷たい風というわずかな困難に耐える気持ちになれない者は、恥ずべき怠け者である。多くの者が自分のたましいの事柄においてこのように不注意である。ささいな困難が彼らを最も重要な義務から遠ざける。しかし良い兵士は苦難に耐えなければならない。二。それはそれによって人から最も必要な支えを奪う。種まきの時に耕さない者は収穫時に刈り取ることを期待できない。それゆえ勤勉な者が喜びで束を持ち帰るるとき、彼らは驚きをもってパンを乞わなければならない。耕作の労苦に服さない者は、物乞いの恥に服さなければならない。彼らは刈り入れの時に乞い、何も得ない。大豊作の時でさえ。なまけ者を救済することが慈善であっても、人は正義において彼らを救済しなくてもよい。彼らは飢えるに任されるべきである。器に油を用意しなかった者は、花婿が来たときに乞い、拒まれた。
人の知恵は、他の人を汲み出し、彼らに飛び込むために役立つと言われる。一。彼らの知識を得るために。人の助言や計画がどれほど注意深く隠されていても、それが深い水のように測りがたいものであっても、巧妙なほのめかしと、関係ないように見える質問によって、彼らからしたこととこれからすることの両方を引き出す者がいる。それゆえ秘密を守ろうとする者は、決意を固めるだけでなく、警戒に立たなければならない。二。彼らによって知識を得るために。ある者は助言を与えるのに非常に適し、優れた能力を持つ。髪の毛を割り、困難の継ぎ目を打ち、適切に忠告する。しかし彼らは控えめで、予約ありで、話し好きでない。彼らの中に多くのものがあるが、それは出たがらない。そのような場合、悟りある人はこれを汲み出す。器からぶどう酒を汲み出すように。私たちは、尋ねる技術に欠けるために、知恵ある者との交わりによって得るはずの益を失う。
ここで、一。親切で寛大なふりをする者を見つけるのは容易である。多くの人が自分をあわれみの人と呼び、自分のした善とこれからする善の計画、あるいは少なくとも善行への愛情を誇る。ほとんどの人は自分の慈善、気前、もてなし、信心について多くを語り、パリサイ人のように自分にラッパを吹き鳴らし、わずかな善があってもそれを宣べ伝え、大ごとにする。二。しかし本当に親切で寛大な者、自分の語る以上のことをし、これからする者、苦境にあるときに真の友人となる者を見つけるのは難しい。信頼できるそのような者は、黒い白鳥のように稀である。
ここで良い人の誉れのために観察される。一。彼は自分自身のために良くする。彼は一定の規則を持ち、それによって平らで着実な手で自分を治める。彼はその誠実さのうちを歩む。彼は良い良心を保ち、その慰めを持つ。それは彼の喜びだからである。彼は、欺きのうちを歩む者が陥る、自分のなすべきことを工夫する際にも、自分のしたことを反省する際にも、それらの不安に陥らない。二。彼は自分の家族のために良くする。その子らは彼の後に祝福され、彼のゆえに良くされる。神は忠実な者の種にあわれみを蓄えておられる。
ここに、一。良い支配者の品性。さばきの座に座る**王と呼ばれるに値する者、しかし誉れの座としてではなく、安きを取り、威厳を帯び、人に距離を保たせるためではなく、さばきの座として、正義を行い、傷つけられた者に救済を与え、傷つける者を罰するために。彼は自分の業務を自分の喜びとし、それに比べ得る喜びを愛さない。彼はすべての配慮と煩わしさを他者に転嫁せず、自分で事柄を管轄し、できる限り自分の目で見る（列王上10:9）。二。良い政府の幸いな効果。君の臨席は悪を顔向けさせずに追いやるために大いに役立つ。もし彼が自分の事柄を自ら点検するなら、彼の下で用いられる者たちは畏怖し、悪を行うことを控えられる。大人物が良い人であり、その権力を可能であり、かつそうあるべきであるように用いるなら、彼らはどれほどの善を行い、どれほどの悪を防ぎ得ることであろうか。
この問いは、世の誰かに自分が罪がないことを証明するよう挑戦するだけでなく、最良の者に残る人類の腐敗を嘆くことである。ああ、「私は罪がない」と言える者があろうか。観察せよ。一。これらの主張から除外される者は誰か。すべての者が、一方も他方も同様に。この不完全な状態では、いかなる者も罪がないと主張できない。アダムは無邪気さにおいてそう言えたであろう。聖徒たちは天国においてそう言える。しかしこの生涯では誰も。自分をあるべきほど良いと思う者はそう言えない。いな、本当に良い者はそう言いたがらず、あえて言わない。二。除外される主張は何か。私たちは自分の心を清くしたと言えない。恵みによって*「私たちは以前よりも清い」と言えても、「私たちは罪のすべての残りから清く、潔い」と言えない。あるいは、罪の粗野な行いからは清くても、「私たちの心は清い」と言えない。あるいは、洗われ、清められていても、「私たち自身が自分の心を清くした」と言えない。それは御霊の働きである。あるいは、多くの他者の罪からは潔くても、「私たちは自分の罪、 Easily 陥りやすい罪、パウロが訴えた死のからだ」*から潔いとは言えない（ローマ7:24）。
ここに、一。人が持つ欺瞞のさまざまな術を。これらすべての悪は金銭を愛することが根である。当時は通例はかりで支払いと受け取りがなされたが、彼らは異なる重りを持った。支払うための目方が足りない重りと、受け取るための目方の過ぎる重り。商品を出し入れする際には異なる升を持った。売るための目方の少ない升と、買うための目方の多い升。これは陰謀と工夫をもって、正しいふりをして不正がなされた。これらの下には商業と取引におけるあらゆる種類の詐欺と欺瞞が含まれる。二。それらに対する神の不快。金銭であれ商品であれ、買い手であれ売り手であれ、それらはすべて同様に主に忌み嫌われる。神はこのように駆り立てられる取引を繁栄させず、このように得たものを祝福しない。神は正義が維持される共通の信頼を破る者を憎み、そのようなすべての者の復讐者であられる。
木はその果実によって、人はその行いによって知られる。若い木でさえその初物によって、子どもはその子どもらしいことによって。そのわざが清いか、ただ現れるのが良いだけか（箴言16:2で用いられる言葉）、あるいは正しいか、すなわち本当に良いか。これは、一。子どもたちは自分自身を現すことを示唆する。その気質が何であるか、その傾向がどちらを向いているかは、すぐに見ることができる。子どもたちは、大人が持つように、自分の傾向を偽装し隠す技術を学んでいない。二。両親は自分の子どもを観察すべきである。彼らの性質と才能を発見し、それに応じて彼らを管理し、配置するために。入る釘を打ち、狂った釘を抜く。知恵はこれにおいて導くのに有益である。
ここで、一。神は自然の神であり、自然のすべての力と能力は彼から出て、彼に依存する。それゆえ彼のために用いられるべきである。目を造り**耳を植えられたのは彼である（詩94:9）。その両方の構造は驚くべきである。そして両方の使用を私たちに保たれるのも彼である。私たちの目が見る目であり、耳が聞く耳であることは、彼の摂理に負うている。聞くことと見ることは学ぶ感覚であり、特にそのうちなる神の善に感謝しなければならない。二。神は恵みの神である。神の声を聞く耳、神の美しさを見る目を与えるのは彼である。理解を開くのは彼だからである。
ここで、一。自分の安きにふける者は、正直な労働によって得られるべき必需品を欠くことを期待できる。「それゆえ、眠らなければならないが（自然はそれを要求する）、睡眠を愛してはならない。業務を憎む者がするように。睡眠そのもののために愛してはならず、たださらなる仕事への準備としてのみ。多くの睡眠を愛さず、むしろそれに費やす時間を惜しみ、それなしで生きられないかと願え。そうすれば常に良い業に携われるのに」。私たちは、彼らがそれを避けられず、そうしなければ彼らから良く得られないので、召使に許すように、体にそれを許さなければならない。睡眠を愛する者は貧しくなる可能性が高い。睡眠の超過に費やす時間を失うからだけでなく、無気力で無頓着な性質を身につけ、常に半分眠っていて、決してよく目覚めないからである。二。自分の業務に身を起こす者は、便利さを持つことを期待できる。「目を開けよ。目覚め、眠りを振り払え。一日がどれほど進んでいるか、あなたの仕事があなたをどう必要としているか、他者がどれほど忙しくしているかを見よ。そして、目覚めたなら、上を見よ。自分の利点を見よ。機会を逃すな。自分の業務に心を密接に向け、それについて気遣え。それは大きな利益の容易な条件である。目を開けよ。そうすればパンで満ち足りるであろう。富むようにならなくても、十分に持つであろう。それは宴会と同じくらい良い」。
ここに、一。良い取引をし、安く買うために人が用いる術。彼らは不要であるかのように、気にも留めないかのように値切るだけでなく（そこには分別があるかもしれない）、価値があると知っているものを貶め、贬す。彼らは叫ぶ。*「悪い、悪い。これこれの欠点があるか、あるいはあるかもしれない。その種類としては良くない。高すぎる。ほかでより良く安く買えるか、より良く安く買った」*と。これが普通の取引の方法である。そしてすべての後、おそらく彼らは自分の主張の反対を知っている。しかし買い手は、売り手と対等になる他の方法がないと思うかもしれず、同じように極端に自分の商品を褒め称え、そのつけた値段を正当化する。それで両側に過ちがある。両方の買い手と売り手が控えめで、思うように語れば、取引は全く同じように成立するのに。二。良い取引を得たとき、人がそこから取る誇りと喜び。そこで彼らは自分自身に矛盾し、取引を進めていたとき偽装していたことを認める。買い手が売り手を値切り下げ（多くの貧しい商人がそうせざるを得ないように――わずかな利益はないよりましである）、売り手が客を失うくらいなら値段を下げることに同意した後、買い手は去り、自分の値段で素晴らしい商品を得たと自慢する。そしてだれかが自分の取引を贬すなら、自分の判断に対する侮辱と反射とみなす。おそらく彼は商品の価値を売り手自身よりもよく知っており、それらによって大いに得る方法を知っている。人が自分の所得に喜び、自分のトリックを誇ることにどれほど陥りやすいかを見よ。詐欺と嘘は、たとえそれでどれほど得ても、人が恥じるべきものであるのに。
知識の唇（唇を導く良い理解と、知識を広める良い雄弁）は、金、真珠、ルビーにはるかに勝って選ばれるべきである。というのは、一。それらは本来的により稀であり、より稀少で得難い。金は多くの者のポケットにあるが、心には恵みがない。ソロモンの時代には金が豊富にあり（列王上10:21）、ルビーが豊富であった。皆がそれらを身につけ、すべての町で買うことができた。しかし知恵は稀なものであり、貴い宝石である。それで善を行うほどに持つ者は少なく、商人から購入できるものでもない。二。それらは私たちをより富ませ、より飾る。私たちを神に向かって富ませ、良いわざにおいて富ませる（テモテ第一2:9,10）。ほとんどの人は金を好み、ルビーの一つや二つでは足りず、それらの多量、宝石の陳列棚を持たなければならない。しかし知識の唇を持つ者はこれらを軽んじる。彼はより良いものを知り、所有しているからである。
ここに、自分の財産を滅ぼし、まもなく物乞いとなる二種類の者が語られ、それゆえ良い担保なしに信頼すべきでない。一。頼まれればだれの保証人にもなる者。怠惰な仲間を喜ばせるために、軽率な保証に自分を巻き込む者。彼らはついに破り、いな、長くは持ちこたえられない。これらは卸売で浪費する。二。堕落した女と結託する者。彼女らをもてなし、求愛し、交わる者。彼らはまもなく物乞いとなる。良い質なしに彼らに信用を与えてはならない。見知らぬ女には、自分たちを富ませ、人を貧しくする奇妙な方法がある。
ここで、一。罪は犯すことにおいてPossibly快であるかもしれない。欺きのパン、詐欺、嘘、圧迫によって得た富は、人に甘いかもしれない。不正に得たがゆえに一層甘い。肉の心はその悪い企みの成功にこのような喜びを見出す。罪のすべての喜びと利益は欺きのパンである。それらは盗まれたものである。禁じられた果実だから。そして人を欺くであろう。それらは約束するものではないから。しかし、一時の間、甘い一口のように舌の下で転がされ、罪人はそれによって自分を祝福する。しかし、二。それは反省において苦い。後になって、罪人の口は砂利で満たされる。彼の良心が目覚め、自分が欺かれたのを見、自分の罪に対する神の怒りを悟るとき、そのいかに苦しく、不安であることか。罪の喜びは季節のためだけであり、悲しみに取って代わられる。ある国民は犯罪者にパンに砂利を混ぜることによって罰した。
ここで、一。すべてにおいて慎重に行動し、少なくとも自分自身と相談し、重要な事柄では友人たちとも相談してから決定すること、とりわけ神に助言を求め、彼から導きを乞い、この目の導きを観察することは良いことである。これが私たちの心と計画の両方を確立し、事柄において成功する道である。急いで、早急になされることは、ゆっくりと後悔される。時間を取れ。そうすればより早く終わるであろう。Deliberandum est diu, quod statuendum est semel（最終的な決定は、成熟した熟考に先行されるべきである）。二。戦争において慎重であることは特に私たちの知恵である。考慮し、助言を取れ。戦争を始めるべきかどうか。それが正しいか。賢明か。敵に匹敵し、引き返すには遅すぎるときにそれを続けられるか（ルカ14:31）。そして、それが始まったら、それがいかに、どのような術によって進められるかを考慮せよ。管理は勇気と同じくらい必要だからである。訴訟は一種の戦争である。それゆえ良い助言をもって行われなければならない（箴言25:8）。ローマ人の間の規則はnec sequi bellum, nec fugere（戦争を追いもしないし、逃げもしない）であった。
二種類の人と交わることは危険である。一、噂を運ぶ者。彼らは通例へつらい者であり、美しい言葉によって人の親交に忍び込む。あちこち歩き回り、物語を運び、隣人や親族の間に迷惑をかけ、人々の心に支配者、牧師、互いに対する疑いをまき、預かったか、不正な手段によって知った秘密を、人の思いと意図を推測するふりをして、実際には偽りであることを語る者。「そのような者と親しくなるな。彼らが物語を語り、秘密を漏らすとき、彼らに聞くな。彼らもあなたの秘密を漏らし、あなたについて物語ることを確信できるから」。二。へつらい者。彼らは通例噂を運ぶ者であるから。もし人があなたにへつらい、褒め称えるなら、彼があなたに何か企みがあると疑い、警戒せよ。彼はあなたから何かを拾い出し、それを他のだれかに、あなたに不利益な物語にするのに用いるであろう。それゆえ唇でへつらう者と交わってはならない。自分自身の褒め言葉を愛し、高く買いすぎる者が、へつらわれるからといって人に信頼を置き、秘密や業務を託す。
ここに、一。不孝な子が次第に非常に悪くなる。彼は父と母をさげすむことから始めた。その教えを無視し、その命令に背き、その責めに激怒した。しかし、ついに彼はそれらをのろすほどの無恥と不敬虔に至る。彼らに卑しい言葉を浴びせ、自分の存在の道具となり、自分についてこれほどの配慮と苦労を払った者に災いを願う。そしてこれは神とその律法に対する挑戦においてであり、律法はこれを死罪としていた（出エジプト21:17、マタイ15:4）。またすべての義務、自然の愛情、感謝の絆に対する違反において。二。不孝な子はついに非常に惨めとなる。そのともしびは深い暗やみの中で消される。彼のすべての誉れは塵に伏し、彼は永遠に評判を失う。自分自身の心に平安も慰めも期待してはならない。いな、この世で栄えることも。第五戒の約束の逆に従って、その日数は短縮され、そのいのちのともしびは消される。その家族は断たれ、その子孫は彼にとってのろいとなる。そしてそれは彼の永遠の滅びとなるであろう。彼の幸福のともしびは暗やみの黒さの中で消される（へブル語）。永遠のもののうちなる（ユダ1:13、マタイ22:13）。
ここで、一。財産が突然に作られることがありうる。是非に関わらず富もうとする者がいる。金さえ得られれば、自分の言うことやすることを良心としない者。権力のうちにあるとき、自分の父さえ欺く者。そして卑しく、自分が得たものを惜しみ、蓄え、自分や家族に便利な食物を惜しみ、地で買うか、利子に置くもの以外はすべて失ったと思う者。このような方法で、人は初めの出発において富むようになるかもしれない。非常に富むようになるかもしれない。二。突然に作られた財産は、しばしば突然に滅びる。それは急いで作られたが、正直に作られなかったので、すぐに熟し、すぐに腐ることとなる。その終わりは神に祝福されない。そして神がそれを祝福されないなら、それは慰めにもならず、続かない。それゆえ終わりにおいてそれを得た者は愚か者となる。時間を取り、堅く建てた方がましであった。
この世に生きる者は、損害を受け、侮辱を受け、誤って煩わされることを期待しなければならない。私たちはいばらの中に住むからである。ここで私たちは、損害を受けたとき何をすべきかを教えられる。一。私たちは自分で復讐してはならない。いな、復讐を考えたり、計画したりさえしてはならない。「私は悪に報いるとは言うな」。心のうちでも。悪には悪で報いる機会がいつか来るという思いで自分を喜ばしてはならない。復讐を願い、それを望まず、まして決意せず、損害が新しく、その恨みが最も深いときでさえ。あなたが神に助けを求めて祈ることのできないことを、してはならないと言うことは決してしない。そして復讐を仲介することにおいて、あなたはそうできない。二。私たちは自分自身を神に委ね、彼に私たちの訴えを弁護させ、私たちの権利を維持させ、私たちに損害を与える者と、彼が適切と思われ、ご自身の定められた時に、清算させなければならない。「主を待て。その喜びを待ち、そのみこころに安心せよ。彼はあなたに損害を与えた者を罰するとは言わない（あなたは彼を赦し、彼のために祈らなければならないが）、あなたを救われる。それで十分である。彼はあなたを守られる。それゆえ一つの損害を見過ごすことが（通例恐れられるように）あなたをもう一つの損害に晒すことはない。いな、彼はあなたに善をもって報い、あなたの煩いを均衡させ、あなたの忍耐を励ます」。ダビデがシメイが自分をのろったときに希望したように（サムエル第二16:12）。
これは箴言20:20で言われたのと同じ趣旨である。一。ここで繰り返されるのは、それが神が二重に憎む罪だからである（嘘りと同じ性質であるこれが、神の憎む七つのものの中に二度言及されるように、箴言6:17,19）。そしておそらく当時のイスラエルで非常に広く行われた罪であり、それゆえ通用しないと取引はないという口実の下で、まるで害がないかのように軽く見られた。二。ここで加えられる。偽りの天びんは良くない。それは神に忌み嫌われるだけでなく、罪人自身にとって有益でないことを示唆する。それによって得られる本当の善はない。いな、良い取引さえない。詐欺によってなされた取引は、最後には損をする取引となるからである。
ここで私たちは、すべての事柄において教えられる。一。私たちは神に対して必要不可欠で、絶え間ない依存を持つ。私たちのすべての自然の行いは彼の摂理に依存し、すべての霊的な行いは彼の恵みに依存する。最良の者も神が彼を作る以上には良くない。すべての被造物は、神のみこころがそれであるべきであるところのものとして私たちにとってある。私たちの企ては、私たちが望み、デザインするようにではなく、神が導き、処置されるように成功する。強い者の歩みでさえ（へブル語はそう意味する）主による。彼の強さは神なしには弱さであり、戦いは常に強い者にあるのではない。二。私たちは将来の出来事を予見せず、それゆえそれらに備える方法を知らない。「人はどうして自分の道を悟ることができようか」。彼は自分に何が起こるかを知ることはできない。神の彼に関する助言は秘密だからである。それゆえ神の導きなしに自分で何をすべきかを工夫し得ようか。私たちは自分の道をほとんど悟らないので、自分にとって何が良いかを知らない。それゆえ私たちは必然性を徳となし、その道がその手中にある主に自分の道を委ね、摂理の導きに従い、その処置に服さなければならない。
神が大いに侮辱される二つの事柄によって、人がわなに捕らえられ、罪だけでなく、煩いと滅びに絡み取られると言われる。一、聖なるものの掠取。人が聖なるものを自分の用途に転じ、変えること。ここではそれを食い尽くすと呼ばれる。宗教と神的礼拝の支持、または貧しい者の救済のために、いかなる方法でも神の奉仕と誉れに捧げられたものは、デザインされた目的のために良心をもって保存されるべきである。そしてそれを直接的または間接的に横領し、それが与えられた目的を挫折させる者は、多くを答えなければならないであろう。「人は十分の一と捧げ物において神を奪うだろうか」（マラキ3:8）。宗教的な義務（彼らの祈りと説教）を急ぎ、慌てて済ませ、終わることを不耐んとなす者は、聖なるものを食い尽くすと言われ得る。二、契約破り。それは人にとってわなである。神に**誓いを立てた後、それを回避するか、免除を得る方法を尋ね、それを破るための言い訳を工夫する。もしその事柄が疑わしく、表現が曖昧であったなら、それは彼の過ちであった。彼はもっと慎重に、考慮してそれを作るべきであった。それは（もし敏感なら）彼の良心を大きな当惑に巻き込むからである。彼が後にそれらについて尋ねるなら（伝道5:6）。私たちが主に口を開けた後、引き返すことを考えるには遅すぎるからである（使徒5:4）。
ここに、一。行政官の業務。彼らは悪を行う者にとっての恐怖とならなければならない。彼らは悪者を散らさなければならない。悪者は互いに害を行うのに協力し、大いにするために同盟している。そしてこれは彼らの上に車輪を転がす、すなわち彼らに対して法律を執行し、彼らの権力を打ち砕き、彼らの計画を潰すことによって以外にはできない。公に悪徳で害をなし、堕落させ、堕落する者を国から追い出すために、時には厳しさが用いられなければならない。二。行政官の資格。これを行うために必要なもの。彼らは信心深く、慎み深い必要がある。宗教的で思慮深い、知恵ある王が悪徳の鎮圧と作法の改正を達成しそうであるからである。
ここに私たちは、たましい、人の大いなるたましい、すべての人を照らすその光の尊厳を持つ。一。それは神の光である。主のともしび、彼の灯すともしびである。全能者の霊感が私たちに理解を与えるからである。彼は人のうちに霊を造られる。神の像に従って人は知識において創造された。良心という高貴な能力は、たましいにおける神の代理である。それは彼によって灯されるだけでなく、彼のために灯されるともしびである。霊の父はそれゆえ光の父と呼ばれる。二。それは探る光である。理性の助けによって私たちは人を知り、その品性を判断し、その計画に飛び込む。良心の助けによって私たちは自分自身を知る。人の霊は自己意識を持つ（コリント第一2:11）。それはたましいの性質と愛情を探り、良いものを褒め、その他のものを非難し、心の思いと意向を判断する。これが良心の務めであり、力である。それゆえ私たちはそれを正しく知らされ、咎めないように保つことに心を配る。
ここに、一。良い王の徳。それはあわれみとまこと、とりわけあわれみである。それがここで二度言及されるからである。彼は自分の言葉に厳密に忠実でなければならず、誠実で、すべての偽りを憎み、自分に託されたすべての信頼を宗教的に果たし、真理を支持し、是認しなければならない。彼はまた寛容に治め、あわれみのすべての業によって民の愛情を得なければならない。あわれみとまことは神の王座の栄光であり、王たちは神々と呼ばれる。二。彼がそれによって得る利益。これらの徳は彼の身を守り、彼の政府を支える。彼を安易で安全にし、自分の民に愛され、敵に恐れられるようにする。もしそのような者がいるなら。
これは、若い者も老いた者もそれぞれの利点を持ち、それゆえそれぞれが自分の能力に応じて公衆に奉仕しなければならず、どちらも他方をさげすまず、ねたまないことを示す。一。老人は若い者をさげすんではならない。彼らは強く、行動に適し、業務を通り抜け、老人や弱い者が取り組めない困難を打ち破ることができるからである。若い男たちの栄光は彼らの力である。彼らがそれを（自分の欲情のではなく、神と国の奉仕において）よく用い、それを誇らず、それに頼らないことを条件とする。二。若い者は老人をさげすんではならない。彼らは荘厳で、助言に適し、若い者が持つ力を持たなくても、より多くの知恵と経験を持つからである。Juniores ad labores, seniores ad honores（労働は若者のために、誉れは老人のために）。神は老人に誉れを置かれた。彼の白髪は彼の美しさである。ダニエル7:9を見よ。
ここで、一。多くの者は厳しい責めを必要とする。ある子どもたちはあまりにも頑固で、両親は鋭い懲らしめなしには彼らに良くできない。ある犯罪者は法律と公的な正義の厳しさを感じなければならない。穏やかな方法は彼らに効かない。彼らは青あざができるまで打たれなければならない。そして知恵ある神は、ご自身の子どもたちでさえ時には非常に鋭い患難を必要とされるのを見られる。二。厳しい責めは時には大いに善を行う。腐食剤が傷の治癒に寄与し、誇った肉を食い出すように。むちは心に結ばれた愚かささえも追い出し、そこにある悪を洗い去る。三。しばしば厳しい責めを最も必要とする者は、それを最もよく耐えられない。自然の腐敗は、罪のために鋭く責められることを、骨が痛むまで打たれるのと同じほど嫌がる。「正しい道を捨てる者には責めが苦痛である」。しかしそれは彼にとって良い（へブル12:11）。