To drive the sluggish ox: like nails, well driv’n wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.† + Though the grammatical construction of this verse is not a littlé embarrassing, yet as the sense is clear enough, we shall just take notice, that, as Solomon had given, in the preceding verses, a just encomium of himself, so here he commends those who were employed in the same noble work, that is, of conveying useful instruction to others. He shews by the two significant comparisons of goads and nails, that short apothegms of wise men (for which the antients were celebrated) make quicker and deeper impressions, than more prolix and elaborate discourses; and concludes with this important remark, that, whatever benefit may from thence result to the world, no man is to arrogate the glory to himself, but ascribe it all to the goodness of God, the one great Shepherd, who superintends and directs the inferior Pastor. [V. 11. LoWTH (on Heb. Poetry, Lect. 24.) renders,— The words of the wise are like goads, And like nails that are firmly fixed: HORACE, gives the same sentiment, as one of the rules of Didac tic Poetry. Art. Poet. 1. 335. Quidquid præcipies, esto brevis: ut cito dicta FRANCIS. The masters of the collections published (them) from one shepherd. Comp. v. 9. & I Kings iv. 32, 33. By the one Shepherd, Solomon bO! hearken then, my Son, or whosoe'er Thou art, whose welfare as my own I seek; To these instructions bend thine ear, content With useful knowledge, which will make thee wise Indeed: would'st thou be happy, learn from hence Thy duty; 'tis a science soon obtain❜d. For all that Heav'n thought fit for man to know, Whate'er best suited to his frail estate, And most conducive to his Happiness, In narrow compass lies. Here may'st thou rest - Which darken clearest truths with style verbose, To those that write or read? Here let us end The great enquiry. Since not wealth nor pow'r, b [12] And further, by these, my son, be admonished: of making many books there is no end; und much study is a weariness of the flesh. [13] Let us hear the conclusion of the whole seems to allude to himself. Of the very great number of proverbs, mentioned in the latter passage, we have but a small part; as well as of his other works therein enumerated. The masters of the collections might be persons appointed by him to collect, or to teach these proverbs. ED.] The former part of this verse is rendered by the Vulgate, Enquire, my son, after no more than these: i. e. the words of the wise, just before mentioned. In both Versions the sense is much the same, importing that what is comprised in such short instructions, Not pleasure's tempting charms, nor even those Where shall we find that sov'reign good, for which An empty shadow. For this end alone matter; Fear God, and keep his commandments: for this is the may be easily learned, and contains all that is necessary to be known. ' What Solomon here observes with respect to many Books, is confirmed by experience; for certainly the greater part of that prodigious number of volumes wherewith our libraries are crowded, conduce very little to the advancement of useful knowledge, still less to the practice of virtue, and consequently, nothing at all to the attaining of solid happiness. Were men to think more, and read less, they would grow wiser and better. Much reading has the same effect on the mind, as a too large quantity of ill-digested food on the body, with this additional inconvenience, that it generally weakens and consumes the latter, without improving, and too often impairing the vigour of the former, which is thereby led into numberless errors and delusions. In a word, the great science of life is to learn how to be virtuous; and in this, the most illiterate rustic, with an honest heart, may make a much larger proficiency than the profoundest philosopher. All human studies which, in any shape, conduce to this noble end, are so far truly valuable; whilst those of a contrary tendency, (among which even useless studies may be ranked, considering the inestimable value of time,) only serve to increase our natural depravity, and consequently mislead us in our search after happiness. Was man created; his whole happiness From innocence; hence man is render'd all He falls; beneath the vilest brute he sinks; whole duty of man.* d [14] For God shall bring every work * The learned need not be reminded here, that the word duty, inserted in our Translation, is not in the original, which should be rendered the whole of man, or, more strictly and more emphatically, the whole man; implying, that a due sense of God's omnipresence, and obedience to his commandments, is the only thing that renders man the image of his Maker, preserves the original dignity of his nature, and distinguishes him from inferior creatures. This knowledge, when reduced to practice, will make us wise to salvation; and without this, the whole circle of arts and sciences is mere folly and madness. And known to none but Heav'n, shall brighter shine into judgement, with every secret thing, whether it be good, or whether it be evil. Solomon here concludes his admirable discourse, the sum and substance of which, in few words, amounts to this, that man is a rational, and consequently an accountable creature; that as his only true happiness consists in a steady course of piety and virtue, without which, it will be impossible to pass his days here, with that inward peace and tranquillity which render the mind superior to the various accidents and vicissitudes of human life, so he has no reason to murmur at the seemingly unequal dispensations of divine Providence, during this transitory state, but rather to wait with patience the final result of things, which are all disposed by infinite wisdom for the best; when every one shall be recompenced, according to his works. He that is firmly persuaded of the truth of this great fundamental principle of religion, will always have sufficient motives to set the strictest guard on himself, with respect to his duty both to God and man, and always have enough to support his spirits in the most calamitous circumstances. |