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To drive the sluggish ox: like nails, well driv’n
By arm robust, which fast retain the beam;
They both collect, and fix our wand'ring thoughts
To one great point, and deep impressions make.
Those who thus labour wisdom to promote,
And lead the flock intrusted to their charge,
In virtue's paths, are sure by Heav'n inspir'd,
And from the Sov'reign Pastor all their gifts
Derive; for what can man alone perform?†

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
Percipiant animi dociles, teneantque fideles.
Short be the precept, which with ease is gain'd
By docile minds, and faithfully retain'd.

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
Secure, and here more real wisdom gain
Than num'rous bulky Volumes can afford,

- Which darken clearest truths with style verbose,
Distract the wav'ring mind with endless doubts,
And curious speculations, no less vain
Than tiresome and perplex'd, consume the flesh,
And banish health and peace; and, after all
The painful restless search, what fruit remains,
But waste of time, and mighty labour lost

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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
Of science, still more luring, better skill'd
To flatter human pride; in fine, since nought
Below the sun, can solid bliss afford,

Where shall we find that sov'reign good, for which
The soul is ever panting? Hear the sum
Of our instructions. Whatsoe'er the wise
In ev'ry age have taught, is all compris'd
In one short precept: Let an awful sense
Of God's almighty pow'r and boundless love
Influence thy life, and keep his righteous laws;
Thou need'st to seek no farther; this the soul
And substance of religion; all beside,

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
On this depends: 'Tis this alone restores
To its primeval lustre, Nature fall'n

From innocence; hence man is render'd all
That Heav'n design'd, the noblest work of God:
But left to his own conduct rash and blind,
And deaf to reason's dictates, though heav'n-born,
His god-like origin degraded, low

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He falls; beneath the vilest brute he sinks;
The man is truly wretched, lost, and worse
Than nothing. Is not this short life the time
Of thy probation? Shall the raging storms
Of sharp affliction, or the flatt'ring gales
Of soft temptation, thee from duty's road
Divert? Will not the trial soon be o'er?
Think, e'er too late, that thine eternal doom
Will be determin'd, when th' impartial Judge,
Whose ever-wakeful eye none can deceive,
Whose justice none escape, to strict account
Shall bring the sons of men, and justify
His ways, though human reason now exclaim.
Then suff'ring virtue, here obscure, despis'd,

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
Than the meridian sun, with glory crown'd
Unfading. Those, who gave to vice the reins,
Though here their crimes from mortal eye conceal'd,
Shall at the Bar tremendous stand aghast,
Dragg'd from their dark retreats, to public scorn
Expos'd, and meet with everlasting shame. ‡

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.

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