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learned men, and refusing to join their studies and labours, unfaithful and depraved tradition of sciences, with many other inconveniences, wherein this present state is entangled); for that no parcel of the world is denied to man's inquiry or invention, he declares in another place, where he saith, The spirit of man is as the lamp of God, wherewith he searcheth into the inwards of all secrets." Thus he, in the beginning of his Advancement of Learning. Which if it be not the full import of the words, is nearer han that sense which others give of them, who, by the candle of the Lord, understand either the knowledge of God himself, which penetrates into the secrets of all men's thoughts, or else his divine favour and love, the sense of which marvellously recreates and refreshes the soul, and is as it were the life of man, penetrating through his whole body.

[o] Upon the next verse Kab-venaki hath this note, That by chesed, the mercy, which Solomon here commends unto a king, we are to understand, an exceeding great excess of goodness and kindness, even towards those who are not worthy of it; and by emeth, truth, his keeping his word exactly, and loving and sincerely practising this virtue. Which two will keep him from all harm; but it is that excessive degree of goodness alone which establishes and settles him in the throne of his kingdom. A proverb directly contrary to the wicked maxims of Matchiavel, as Schickard observes in his Mischpat Hammelech, cap. iv. [p] The last verse some take to be a description of the depraved condition of human nature, which makes men as loth to be cured of their sins by sharp and severe rebukes, &c. as to be beaten till lumps be raised in the flesh, &c. So they make tamrickbere, the cleansing or scouring of an evil man, to be the subject of which he speaks. And then the paraphrase should run thus: To rub up a wicked man, and chide him soundly for his sins, is as grievous to him as to beat him till he be bruised, and so sore, that he complains his very bowels are hurt and in anguish by it. This I have not wholly neglected, but yet followed the common exposition; which is, That the severest corporal

do at the roaring of a young lion, which comes with open jaws to devour them; it is best, therefore, to submit to him, for whosoever provokes him, especially by angry and exasperating language, brings his own life (as well as his soul) into very great danger. See Arg. [b]

Ver. 3. It is an honour for a man to cease from strife; but every joel will be meddling.] It is below a wise man, or one that is truly great, to scold and brawl; or if a quarrel be begun, it is no disparagement to him (but the noblest thing he can do) to withdraw himself from it, and let it rest', but all fools and lewd persons love to thrust themselves into contention, and fancy, when they are engaged in strife, they are bound in honour to maintain it. See Arg. [c]

Ver. 4. The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.] The smallest difficulty frights a lazy person from the most necessary undertaking; for instance, he will not rise to plow his ground in autumn, when the morning-air grows sharp, for fear of catching cold; by which means he exposes himself to far greater hardships, for in the harvest-time, when plenty crowns the labours of other men, he turns beggar, and nobody pities him, or will relieve him.

Ver. 5. Counsel in the heart of man is like deep water: but a man of understanding will draw it out.] There is nothing but may be compassed by wisdom; for though the designs and intentions of another man, especially that hath a deep wit, are as hard to be sounded as waters that lie in the secret caverns of the earth, yet there are persons of such penetrating understandings, and of so great a reach, that they will find means to discover them, and draw them out. See Arg. [d]

Ver. 6. Most men will proclaim every one his own goodness; but a faithful man who can find?] It is such an honour to be kind and to do good to others, that a great part of mankind value themselves very much upon the mere pretence of it, every one of them boasting what he hath done, or will do upon occasion; though, alas in a time of trial, it is very hard to find so much as one of them that will be as good as his word. See Arg. [e]

Ver. 7. The just man walketh în his integrity: bis

punishments are necessary for the cure of some of- udren are blessed after kim.] But whosoever he be,

fenders.

WINE

Ver. 1. INE is a mecker, strong drink is raging; and whosoever is deceived thereby, is not wise.] Let him whose design it is to be wise and good, take heed of accustoming himself to excess of wine, and such like liquors, which is inconsistent with it; for drunkenness not only disposes a man to be abusive and scurrilous, in deriding even things most serious and sacred, but to be so furious, tumultuous, and quarrelsome, as declares him both to be a fool, and incapable of being otherwise. See Arg. [a]

Ver. 2. The fear of a king is as the rearing of a lion whoso provoketh him to anger, sinneth against his orun soul. The displeasure of a king strikes terror into men, and makes them tremble, as they are wont to

that is indued with this rare virtue of being just to his word, and so sincerely charitable, that he persevereth in his virtue to the end of his days, he shall not only fare the better for it, and enjoy great satisfaction in himself while he lives, but his children after him shall reap the happy fruits of his unfeigned love to God and man.

Vér. 8. A king that sitteth in the throne of judgement, scattereth away all evil with his eyes.] A prince attentive to his people's good, who doth not give up himself to pleasure, nor abandon all his care of his affairs to his ministers, but sits constantly himself to do justice to his people, prevents a world of mischief by his very presence in the courts of judgements; and by his strict observance how things are carried, and careful search into men's causes, keeps both

judges and pleaders, and all men else, within the bounds of their duty, and applies fitting and season able remedies to all the public grievances. Ver. 9. Who can say, I have made my heart clean, I am pure from my sin ?] There is no man so perfect, that he hath nothing left to do; for who can say, and say truly, that he hath not the least evil affection remaining in him, no unruly passion stirring in his soul, or that he is so free from every sin, that he needs no further purifying?

Ver. 10. Divers weights, and divers measures, both of them are alike abomination to the LORD.] It is not so small a sin as men imagine, to cheat and cozen their neigbours, for instance, to buy by a weight or a measure too heavy and big, and to sell by those that are too light and scanty; for these are alike displeasing to the Lord, nay, such injustice is detestable to him beyond expression.

Ver. 11. Even a child is known by his doings, whether bis work be pure, and whether it be right.] It is not hard to give a shrewd conjecture, what a child is like to prove when he is a man; for not only youths, but little children, make early discoveries by their behaviour, by their contrivances, by their dealings one with another, nay, by their very sports and pastimes, and such things wherein theydelight, whether their future life will probably be modest and honest, free, that is, from lasciviousness, impurity, and such like vices, and void also of fraud, and guile, and malignity of spirit. See Arg. [f]

Ver. 12. The hearing ear, and the seeing eye; the LORD bath made even both of them.] As the Lord is to be acknowledged the fountain of all good, particularly of those excellent and useful senses whereby the knowledge of all things is conveyed to us; so the towardly disposition which we observe to be in any child, to listen to instruction, and a clear understanding to discern, with a sound judgement to resolve aright, are likewise, above all things, to be peculiarly ascribed to the divine grace. See Arg. [g]

Ver. 13. Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.] But our industry must be joined with God's blessing, in the faithful improvement of those faculties or good inclinations he hath given us. And, therefore, let not idleness make thee indulge thyself in too much sleep, which is the way to beggary; bat get up by time, and apply thyself with attentive care to some honest labour; and then thy desire of all things necessary shall not want satisfaction.

· Ver. 14. It is naught, it is naught, saith the buyer; but when he is gone his way, then be boasteth.] The buyer sometimes is as unjust and deceitful as the seller, (ver. 10.), for when he cheapens a commodity, he disparages it to such a degree, as if he thought it nothing worth; but having purchased it upon his own terms, he goes away and brags how subtile he was, and laughs at the simplicity of him that sold it at so vile a rate. See Arg. [h]

Ver. 15. There is gold, and a multitude of rubies ; but the lips of knowledge are a precious jewel.] Some think themselves rich, and powerful, and happy, be

cause they have treasures of gold, or perhaps heaps of pearls, or other precious stones; but among all the jewels, or ornaments, or furniture, that are most esteemed, there is none comparable unto true wisdom, especially joined with eloquence; which can do more than them all. See Arg. [i]

Ver. 16. Take his garment that is surety for a stranger; and take a pledge of him for a strange woman.] It is rank folly to trust him, who is so rash as to be bound for one, whose ability and fidelity is utterly unknown to him; especially for a woman whose loose way of life makes her credit justly suspected; therefore have nothing to do with such an inconsiderate person, without the utmost security that he can give thee, for the payment of what he owes thee.

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Ver. 17. Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.] Do not satisfy thy appetite of wealth by fraud, lying, or bribery, nor thy desires of pleasure by adultery or fornication; for though this may be sweet for the sent, it is but like the pleasure of greety bread, which may relish well to an hungry man, when it is first tasted; but being chewed, hurts the palate, cuts the gums, or breaks the teeth, with the sharp and rough gravel that is in it. See Arg. [k]

Ver. 18. Every purpose is established by counsel; and with good advice make war.] Rashness spoils the best designs, which must be carried on prudently, and with good advice, if we would have them prove successful; and above all other, warlike expeditions are not to be undertaken without great deliberation; nor can be well managed without exact conduct, and subtile contrivance; unto which the victory is commonly more to be ascribed than unto force.

Ver. 19. He that goeth about as a tale-bearer, revealeth secrets; therefore meddle not with him that Aattereth with his lips. He whose trade it is to ingratiate himself, by defaming others, will not stick most treacherously to discover the secrets wherewith they have intrusted him, (xi. 13.); therefore suspect a fawning fellow, and have no familiarity with him; for his drift is, to entice thee to talk, what he intends to carry about to others.

Ver. 20. Whoso curseth his father, or his mother, his lamp shall be put out in obscure darknses.] He that not only slights and despises, but reproaches, and wishes mischief to his father or mother, shall bring the heaviest punishments on himself, and on his posterity; who, the happier they were before, shall be the more miserable, by falling from a flourishing, into the most dismal condition.

Ver. 21. An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.] Make not too much haste to be rich; for though, with a great deal of bustle and stir, an estate may in a short time be heaped up, yet the foundation of it being laid in rapine, extortion, or fraud, it moulders away many times as suddenly as it was gotten; and it is certain will not prosper unto many generations.

Ver. 22. Say not thou, I will recompense evil; but wait on the LORD, and be shall save thee.] Be patient, and do not so much as resolve to take revenge for any

injury thou hast received, (of which thou art not the proper judge, nor like to do exact justice in it), but leave thy cause to the Lord, and expect his righteous sentence; believing stedfastly he will not only do thee right, but defend thee from farther injuries; which thou fanciest, perhaps, thou shalt invite by thy forgiving those that are past.

Ver. 23. Divers weights are an abomination unto the LORD; and a false balance is not good.] To buy by one weight, and to sell by another, is extremely odious, not only to all honest men, but much more to the Lord; which was said before, (ver. 10.), but is a sin so heinous, and yet so commonly practised, that this is fit to be repeated again; that it is a most wicked thing to cheat another, though it be but in a little matter, (ver. 11.)

Ver. 24. Man's goings are of the LORD; how can a man then understand his own way?] There is no man, great or small, that can take one step towards any thing he designs, without the permission and direction also of the Lord; who over-rules their motions unto ends so far distant from men's thoughts, that it is impossible for them to know what the event shall be, of any thing they undertake.

Ver. 25. It is a snare to the man who devoureth that which is holy; and after vows to make inquiry.] There are two pieces of profaneness, which entangle him that is guilty of them, in great troubles; nay, bring ruin upon him. First, when he makes no distinction between things holy and common, but converts that which was consecrated to God, (the first-fruits, suppose, or such like sacred things), to his own proper use; and, secondly, when he vows in his distress, to give something unto God; but having obtained his desires, studies how he may be loosed from his obligations. See Arg. [1]

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Ver. 26. A wise king scattereth the wicked, and bringeth the wheel over them.] Such impious persons can no more stand before a religious prince, than the chaff before the wind; but he disperses them all, and thrashes them (as we speak) so severely, that the country is clean purged and freed from such wicked wretches. See Arg. [m]

Ver. 27. The spirit of man is the candle of the LORD, searching all the inward parts of the belly.] That active spirit, which the Lord hath breathed into man, is like a torch lighted at the divine understanding, to guide and direct him in all his motions, and to make reflections upon them afterward; nay, to penetrate also into the most secret designs of other men, that he may not be deceived by them. See Arg. [n]

Ver. 28. Mercy and truth preserve the king; and bis throne is upholden by mercy.] The best and strongest guards for the preservation of a prince's person, and for the security of his government, are bounty and clemency, joined with justice and faithfulness to his word; and if either of the two be of greater force than the other, for their support and maintenance, it is an high degree of bounty and benignity; which settles him fast in all men's affections, and entails the kingdom upon his posterity. See Arg. [o]

Ver. 29. The glory of young men is their strength;

and the beauty of old men is the gray head.] That which makes young men honoured is their strength, and vigour, and courage; whereby they are capable to serve for the defence of their country; but that which makes old men venerable, is their aged gravity and experience, which qualifies them to advise and consult for its safety.

Ver. 30. The blueness of a wound cleanseth away It is evil; so do stripes the inward parts of the belly. impossible to mend some persons without blows, and those not gentle neither, but severe; and therefore, though it be a very sharp and grievous remedy, which they by all means avoid, it must not be forborne; but they are rather to be beaten black and blue, and scourged till their very hearts ache, than not be cleansed from their impurity. See Arg. [p]

CHAP. XXI.

THE ARGUMENT.-This chapter begins with a sen tence, which Themistius, a pagan philosopher and orator, seems to have notice of, and mentions as very memorable in the Assyrian (as he is supposed to call the Hebrew) writings; and commends to the thoughts of the Emperor Valens, in a speech he made to him, Orat. ix. But if he had respect to this proverb of Solomon's, he will not fully comprehend the sense of it; for he takes notice only of a prince's mind being in the custody, and under the guard of God. For thus he translates it, vs T Βασιλέως ἐν τῇ Θεῖ παλάμῃ δορυφορείται « The mind of the king is kept in safe custody in the hand of God." From whence he draws this inference, that a king ought to be very sensible what danger he is in, if he go about any thing contrary to the mind of God; because he then is in peril to fall out of the hand which preserves and keeps him. Nay, thou oughtest, O king, (saith he), not only to design nothing thyself but what is holy, but they that are about thee ought to speak to thee nothing that is not so; for every word that comes to thy ears, is written in his uncorrupted hand. But though this be a most excellent admonition, worthy to be written in the hearts of all princes, that "it is very unbecoming to have any evil thing, any thing impure, or in the least blemished with cruelty or inhumanity, in that heart, which those most holy, and most gracious and benign hands of God carry in their keeping," yet there is a great deal more than these Assyrian letters or pictures, which he speaks of, express. For Solomon would have them, and us, sensible, that they cannot manage things by their power, as they think good; but depend upon an higher cause, who orders all their motions, good and bad, to such ends as he proposes to himself, quite contrary to their intentions and inclinations. Which is an instruction sufficient to correct the pride of the most absolute monarch, and the impatience of the most oppressed subject.

[b] Next to which follows (ver. 2.) a caution against thinking too well of ourselves; which had been delivered before, (xvi. 2.), but for the weightiness, I

suppose, of the matter, and the proneness of men to flatter themselves, and not to judge sincerely of their own actions, is here again repeated. And then there is a caution added (ver. 3.) against hypocrisy, which thinks to please God with ceremonies, without moral honesty.

[c] In the 4th verse, the meaning is something uncertain, from the different acceptions of the word ner or nir; which the Greek, the Latin, and other interpreters translate, not "plowing, or plowed fields," but the light, the splendour of the wicked. I have had respect to both senses; understanding by plowing, the study, contrivance, and business of wicked men. And the sentence may be inverted in this manner; "sin is the pride, the ambition, the glory and joy, (or the business), of wicked men:" That upon which they value themselves, and for which they think themselves brave fellows, &c. is, that they dare do wickedly; or we may make two sentences of this verse, to this purpose; "Men that have proud and lofty thoughts, have very ambitious desires, and an unsatiable appetite; which put them upon much wickedness; nay, the very business and employment of all wicked men, (as well as their pleasure), is nothing but sin." And this word ner signifying a yoke, among the Chaldæans, Syrians, and Arabians, Lud. de Dieu thinks this no improper sense: "Superciliousness, and swelling of the heart, (or mind), is a yoke intolerable, and proper to the wicked." Castalio alone understands by sin, the effects of sin, to this sense: "Pride and haughtiness of mind, are deadly enemies to that happiness and pleasure which the wicked pursue;" for instead of making them greater, as they fancy, they lay them low in all men's opinions, and expose them to their hatred, &c. I omit other interpretations.

[d] In the 7th verse, there are different opinions about the force of the word jegorem; most of which I have endeavoured to express in the paraphrase. And there is no little obscurity in the next verse; but besides that sense which I have represented, the words are capable of another, which is as plain; viz. "As the man is, so are his works; a man of tricks will act strangely, (quite different from all the rules whereby we ought to govern ourselves), but an honest man you may know where to have; for he acts conformable to the laws of righteousness." [e] In the 11th verse, de Dieu thinks both parts of it ought to be referred to one and the same subject, viz. peti, the simple; who, saith Solomon, (according to this construction of words), may be instructed two ways. One is, by the punishments which are inflicted upon a scorner, which works upon his fear; the other is, when he attends to the wise, and observes God's great goodness to him, which works upon his love. Wherein he seems to have respect also to another signification of the word bemaschil, besides that of attending to information and instruction; for it sometimes imports that happiness and prosperity, wherewith God blesses the wise and prudent. But that sense which

I have followed in the paraphrase, seems nearest to the Hebrew; and agrees best with what was said before, xix. 25. And it being usual in this book to repeat the same sentence in divers places, in different words, I have therefore kept to that sense. But if any like the other, (which the vulgar Latin also follows, making both parts of the sentence to respect the simple), the plainest interpretation of the latter part of it seems to me to be this: "When instruction is given to the wise, the simple also learn something, by observing how diligently even the wise hearken to it." And in this sense the word Maschil, with lamed after it, is used in the next verse: "The just considers the house of the wicked." [f] Which though it seem very plain, yet there are great varieties in the interpretation of it, because of the following part of the verse. In which many put in the word Jehovah, or God, to supply the sense, (as we do), but without any necessity; there being a clear and obvious sense, (which I have expressed in the paraphrase), without any such supplement, if we do but take the just man for a just magistrate, and not for a private person.

[g] There is little difficulty after this, till we come to the 24th verse; where he either gives this character of a scorner, that he is proud and arrogant, and does all things in the wrath of his pride, (as the words are in the Hebrew), or describes the proud and arrogant man to be a scorner also, and full of haughty wrath. It is not of much concern which way we take it, for the sense will in a manner be the same. I have expressed the Hebrew as near as I could in my paraphrase, taking the construction thus: "A proud and haughty person, who may well be called a scorner, proceeds furiously and unsufferably in all that he doth.".

[h] In the last verse, Solomon mentions the horse instead of all warlike preparations; because it was the chief, and all nations placed much of their confidence in the number and strength of their horses. But that the Israelites might not do so too, there was a special provision made in their law against it, Deut. xvii. 16. Notwithstanding which, they were so prone to this vain confidence, that Joshua, in his wars against the Canaanites, houghed all the horses he took after a great victory; that is, cut their hamstrings, and thereby made them unserviceable; which he did by an express command from God, Josh. xi. 6. 9.; and the reason of it was, (as Kimchi well observes), to prevent a false conceit, which might have risen in the people's mind, that they owed their good success to them, had they made use of those horses in future battles. Which Solomon also here endeavours to prevent; for, though he had a great number of horses to increase that splendour which was peculiar to him above all kings, yet he would have them know he did not trust in them; nor would have the people imagine they were a whit the more secure, because they were so well appointed for war, if they did not carefully obey the laws of God, and from him look for deliverance..

Ver. I.
THE king's heart is in the band of the
LORD, as the rivers of water; be turneth
it whithersoever he will.] It is not in the power of
kings (much less of other men) either to do, or to
design, what they please, but their very wills are
subject to the great Lord of all, who diverts them as
easily from what they intend, or inclines them to that
which they resolve against, as the gardener draws the
streams of water through the trenches he cuts, unto
what part of the ground he thinks good. See Arg.
[a]

Ver. 2. Every way of a man is right in his own eyes; but the LORD pondereth the bearts.] There is nothing that a man doth or designs, (especially if he be great and potent), but such is the fond affection he hath for himself, he fancies to be exactly good; when in the account of the Lord, who searches into the secrets of men's souls, and knows the just value of every thing, they are very defective, it not grossly wicked. See Arg. [b]

Ver. 3. To do justice and judgement, is more acceptable to the LORD than sacrifice.] Men imagine, for example, that their devotion towards God will satisfy for their breach of faith, their uncharitableness, and injurious actions towards men; when he prefers the practice of truth, of mercy and justice, before the richest sacrifices that can be offered to him.

Ver. 4. An high look, and a proud heart, and the plowing of the wicked, is sin.] The pride, the insolence, the ambition, and vast desires, nay, all the designs and contrivances of wicked men, with all the prosperous successes they have in them, lead them into abundance of sins; and in the issue into no less miseries. See Arg. [c]

Ver. 5. The thoughts of the diligent tend only to plenteousness; but of every one that is basty, only to want.] He that to prudent counsels and contrivances adds an honest diligence, is likely to grow rich; but he that acts inconsiderately in his business, or greedily catches at every advantage, whether by right or wrong, or undertakes more than he can manage, out of an eager desire to grow rich presently, is most like to be a beggar.

Ver. 6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death.] There are men that make it their business, with much labour, to heap up wealth, though it be by ly. ing, or flattery, or calumny, or perjury; but as such treasures are no more durable than heaps of chaff, or clouds of smoke, which are soon dissipated by the wind, so they expose the owners of them to many dangers, and at last bring them, by their own dili gence, to a woful end.

Ver. 7. The robbery of the wicked shall destroy them, because they refuse to do judgement.] For the rapine of such wicked men, whereby they have destroyed other families, and made them desolate, shall fall into most grievous and dreadful punishments upon themselves, which they shall not be able to shake off, till they be utterly destroyed, because they knowing ly injured their neighbours, and obstinately denied to make them satisfaction.

Ver. 8. The way of man is froward and strange; but as for the pure, his work is right.] For a man whose life is nothing but wiliness and craft, imposture and deceit, is so alienated from Gad, that he is very odious to him, and to all good men, but he that is sincere, and free from all fraud and guile, approves himself in all his actions, and is most acceptable and dear to both. See Arg. [d]

Ver. 9. It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.] It is much more desirable to live poorly and solitary in the open air, exposed to all the injuries of the weather, nay, to be thrust into a little corner on the top of the house, than to have a spacious habitation and numerous family, governed by a contentious wife; whose perpetual scolding and brawling within doors, upon the least occasion, is more intolerable than the thunder and the lightning, and blustering winds, which may molest him without.

Ver. 10. The soul of the wicked desireth evil; bis neighbour findeth no favour in his eyes.] An impious man is so set upon mischief, that he is not satisfied till he hath effected his desire; nor will he spare ei. ther friend or foe, to serve his ambition, his covetousness, or whatsoever evil affection it is that reigns in him.

Ver. 11. When the scorner is punished, the simple is made wise; and when the wise is instructed, he receiveth knowledge.] Lay a heavy fine, or other punishment, upon a derider of religion, and though it do him no good, yet such simple persons as were only incautiously deluded by him, will make some wise reflections on it, and be the better for it; as for him that is wise already, it is sufficient only to give him good admonitions, of which he himself will receive the profit, and amend what is amiss in him. See Arg. [e]

Ver. 12. The righteous man wisely considereth the bouse of the wicked; but God overthroweth the wicked for their wickedness. A just judge makes a prudent but strict scrutiny, into all the actions of a wicked man's family, that he may so punish them for their rapine, violence, and extortion, as to deprive them of all power to do any further mischief. See Arg. [f]

Ver. 13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be beard.] He who is so far from relieving the poor, though they under most grievous calamities, that he plainly declares their petitions are very troublesome to him, shall fall into the like straits and pressures himself; and, which is worse, be denied when they force him to cry for help.

Ver. 14. A gift in secret pacifieth anger; and a reward in the bosom, strong wrath.] Men do not love to be thought so weak, as to do any thing for money; but such is its power, if it be secretly conveyed, that they will resign their strongest resentments to it; their anger, for instance, will yield to a gift; nay, a rich present, prudently placed, will-extinguish that wrath which was thought implacable.

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Ver. 15. It is joy to the just to do judgement; but destruction shall be to the workers of iniquity.] The

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