训道篇

训道篇 5:1

Ver. 1. Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. W. --- De Deo etiam vera loqui periculosum.

Cic. de Nat. --- In prayer, (C.) we must not pretend to give him any information, like the heathens. Matt. vi. 7. H.

训道篇 5:2

Ver. 2. Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! C.

训道篇 5:3

Ver. 3. Pay it. Deut. xxiii. Vows must be fulfilled. W. --- God requires that we should keep the commandments; (Lu. x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful.

To vow is of counsel; but to comply with it is of precept.

An abuse too common among the Jews is here condemned. C.

训道篇 5:5

Ver. 5. Sin by making a vow, above thy strength, (Chal. Pineda) or by speaking what may excite the passions. Thaumat.; Bossuet --- Angel guardian assigned to each one, (W.) or the priest, who took cognizance of vows. C. --- Providence, or "foresight" in me to avoid the evil. Heb. and Sept. "it is an error," (H.) or sin of ignorance, for which certain victims were specified. Lev. v. 4.

The neglect of vows could not be thus expiated. C. --- Use no allurements to lust. M.

训道篇 5:6

Ver. 6. Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. C. --- As dreams are vain, so are many words or excuses to evade a vow. Jun. Grot. --- Such pretences must not be made. S. Jer. M.

训道篇 5:7

Ver. 7. These. God will bring the wicked to judgment, (C.) and shew for what design he left them in power. H.

训道篇 5:8

Ver. 8. Him. An appeal may be made to the king or to God. Reges in ipsos imperium est Jovis.

Hor. iii. ode 1. --- Heb. "the king serves, (Mont.) or is served by the field." Prot.

H. --- All have a mutual dependence on each other, and thus the vanity of men and the order of Providence appear.

C.

训道篇 5:9

Ver. 9. Money. Avarice is like a dropsy, (C.) or poison, infecting all the person.

Sallust. --- The miser is the slave, and not the possessor, of his riches, (S.

Chrys.) like Tantalus, who could not drink, though in the midst of waters. Hor. i.

Sat. 1. --- Nescis quo valeat nummus, quem præbeat usum.

训道篇 5:10

Ver. 10. Them. He shews the vanity of the great.

训道篇 5:11

Ver. 11. Sleep. Is not the health and content of the poor to be preferred?

训道篇 5:12

Ver. 12. Owner. When they are taken away, they bring greater sorrow, (C.) and even when present, they fill the mind with anxiety. H.

训道篇 5:13

这条19世纪的注释使用了论争性的语言；请参照本栏顶部的说明阅读。

Ver. 13. Affliction. Heb. "by an evil affair," or accident. C. --- Who. Heb. "and there is nothing in his hand." H. --- As temporal riches prove detrimental to their owners, so do false philosophy and heresy to those who follow them. S.

Jer. W.

训道篇 5:14

Ver. 14. Labour. All must die in this manner. But it is most afflicting that he was formerly rich, and must leave his son indigent. C.

训道篇 5:16

Ver. 16. Sorrow. The person whose riches have been taken away, had made a bad use of them, (C.) living like a miser. It would be more rational to indulge in the pleasures which they afford, though this is also vain. C. iii. 14.

训道篇 5:19

Ver. 19. Delight, while he observes due moderation. His life passes away sweetly. C.