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PRINCETON.  N.  J. 


\ 


Di'vision 


Section 


aj 


T  R  tj  BN  ER'S 

ORIENTAL  SERIES. 


LONDON  :   PllINTED   BY 

HALTiANTYNE,    HANSON  AND   CO.,   CHANDOS  STREET 

AND   PAUL'S   WORK,    EDINBURfiH 


EASTERN        V..:""'% 
PROVERBS  AND  EMBLEMS 


ILLUSTRATING     OLD     TRUTHS 


BY 
THE    REV.   J.    LONG 

MEMBER     OF     THE     BENGAL     ASIATIC     SOCIETY,      F.R.G.S. 


LONDON 

TRUBNER    &     CO.,    LUDGATE    HILL 

1881 

\All  rights  reserved'] 


PREFACE. 


The  materials  from  which  this  little  work  has  been  com- 
piled are  scattered  over  more  than  looo  volumes,  some 
very  rare,  and  to  be  consulted  only  in  libraries  in  India, 
Eussia  and  other  ^^arts  of  the  Continent,  or  in  the  British 
Museum.  The  field  has  been  so  wide  and  the  materials 
so  immense,  that  the  work  of  condensation  has  been 
almost  as  difficult  as  that  of  collecting  ;  many  statements 
are,  therefore,  simply  suggestive;  amplification  would 
require  several  volumes.  The  Author  has  spared  neither 
time  nor  labour  in  collecting  and  classifying  the  treasures 
drawn  from  the  rich  and  new  storehouse  of  Eastern 
Emblems  and  Proverbs,  with  the  view  of  helping  those 
who  have  neither  the  means  of  collecting  a  large  reference 
library  nor  the  time  to  spend  in  the  search. 

This  work,  begun  a  quarter  of  a  century  ago  in  the 
jungles  of  India  for  the  instruction  of  peasants  and  women, 
is  designed  to  afford  some  help  to  the  following  classes — 
OrientaKsts,  Lovers  of  Eolk-Lore,  Teachers,  and  Preachers. 
The  former  desire  to  open  a  vista  into  the  recesses  of 
Eastern  thought  on  moral  and  religious  subjects,  especially 
in  relation  to  women  and  the  masses ;  the  latter  are  anxious 
to  fix  in  the  school,  the  pulpit,  or  the  press  great  s^Diritual 
truths  by  means  of  emblems  and  illustrations  drawn 
from  the  depths  of  the  popular  mind.     Those  classes  may. 


vi  PREFACE. 

in  the  pithy  and  pointed  illustrations  of  Proverbs,  find  a 
quarry  out  of  which  to  draw  some  of  their  materials. 

Orientalists  are  at  last  recognizing  the  truth  that 
Proverbs  are  as  deserving  of  their  research  as  coins  and 
inscriptions;  and  that  whereas  the  latter  refer  chiefly  to 
kings  and  the  upper  classes,  Proverbs  throw  a  light  on 
the  dark  recesses  of  social  life,  on  archaisms,  old  customs, 
history,  and  ethnology.  Even  the  Zenana,  barred  to  the 
stranger,  opens  its  portals  to  let  man  have  a  peep  in  and 
spy  out  the  thoughts  and  feeKngs  of  woman,  who,  in  the 
East,  depicts  her  feelings  and  thoughts  in  Proverbs  and 
racy  sayings. 

The  Proverbs  selected  in  this  book,  though  limited  to 
those  serving  to  illustrate  moral  and  religious  subjects, 
show  how  widely  scattered  nations  under  similar  circum- 
stances have  come  to  similar  conclusions ;  many  of  these 
resemblances  arise  from  the  identity  of  human  nature,  or 
are  a  portion  of  the  spiritual  heritage  which  men  brought 
away  with  them  from  the  cradle  of  the  human  race,  and 
improved  on  by  subsequent  communication ;  by  shewing 
the  acute  observation  and  sharp  moral  sensibility  of  the 
masses,  they  prove  God  has  not  left  himself  without 
witness  in  the  human  breast ;  they,  therefore,  form  a 
basis  for  those  who  are  labouring  to  bridge  over  the  gulf 
between  Eastern  and  Western  thought. 

The  nineteenth  century  is  pre-eminently  distinguished 
for  the  attentioQ  it  gives  to  elevating  the  masses  by 
knowledge  conveyed  to  them  through  the  acceptable 
medium  of  parable  and  illustration.  On  this  one  point  East 
and  West  concur — that,  to  tell  on  the  minds  of  millions, 
we  must  make  full  use  of  illustrations  from  Nature  and 


PREFACE.  vii 

picturing  by  words.  Buddhist  preachers  and  Sufy  teachers 
alike  hoist  the  flag  of  Emblems,  Parables,  and  Proverbs. 
Even  the  Divine  Founder  of  Christianity  Himself  adopted 
the  same  method ;  for  "  without  a  parable  spake  He  not 
to  the  people." 

The  modern  missionary  in  the  East,  Spurgeon,  Trench, 
and  Eyle  in  England,  bear,  in  their  preaching  and  writings, 
testimony  equally  with  the  Buddhist  and  Biblical  writings 
to  the  value  of  the  Emblem,  Parable,  and  Proverb.  The 
following  statement  of  Scarborough,  in  his  "  Chinese  Pro- 
verbs," echoes  the  same  sentiment  from  far-off  Kathay  : — 

"  Used  as  quotations,  the  value  of  proverbs  in  China  is 
immense.  So  used  in  conversation,  they  add  a  piquancy  and 
a  flavour  which  greatly  delights  the  Chinese,  and  makes 
mutual  intercourse  more  easy  and  agreeable.  But  it  is  to 
the  missionary  that  the  value  of  an  extensive  acquaintance 
with  Chinese  proverbs  is  of  the  highest  importance.  Personal 
experience,  as  well  as  the  repeated  testimony  of  others,  makes 
us  bold  to  assert  that  even  a  limited  knowledge  of  Chinese 
proverbs  is  to  him  of  daily  and  inestimable  value.  A  proverb 
will  often  serve  to  rouse  the  flagging  attention  of  a  congre- 
gation, or  to  arrest  it  at  the  commencement  of  a  discourse. 
A  proverb  will  often  serve  to  produce  a  smile  of  good  nature 
in  ati  apparently  ill-tempered  audience,  and  so  to  caU  forth  a 
kindly  feehng  which  did  not  seem  before  to  exist.  And  very 
often  a  proverb  aptly  quoted  will  serve  to  convey  a  truth  in 
the  most  terse  and  striking  manner,  so  obviating  the  necessity 
for  detached  and  lengthy  argument,  whilst  they  fix  at  a  stroke 
the  idea  you  are  wishing  to  convey." 

The  proverbs  in  this  book  have  been  selected  for  the 
illustrations  they  contain.  Proverbs  are  not  the  produc- 
tions of  the  book-worm  or  the  midnight  oil.     Proverbs 


Tiii  PREFACE. 

were  leforc  hooks — they  come  from  tlie  great  books  of 
Nature  and  common  sense — from  powers  of  observation, 
not  blunted  by  book-cram  ;  hence  among  the  Proverbs  in 
this  book,  though  principally  Eastern,*  there  are  very 
few  that  are  not  intelligible  to  the  European  mind ;  like 
the  Proverbs  of  Solomon,  the  Psahns,  Bunyan's  "  Pilgrim's 
Progress,"  and  the  Arabian  Nights,  they  speak  in  a 
language  "  understanded  by  the  common  people." 

While  illustrations  by  Emblem  and  Proverb  are 
indispensable  as  media  for  conveying  instruction  in  the 
East,  they  are  highly  valued  in  Europe  also.  The  fol- 
lowing observations  of  Archbishop  Trench  will  find  a 
response  with  all  those  who  have  aimed  at  winning  the 
attention  of  the  working  classes,  the  peasantry,  and  "  the 
Arabs  of  Society  :" — 

"  Any  one  who  by  after  investigation  has  sought  to  discover 
how  much  our  rustic  hearers  carry  away,  even  from  sermons 
to  which  tliey  have  attentively  listened,  will  find  that  it  is 
hardly  ever  the  course  or  tenor  of  the  argument,  supposing 
the  discourse  to  have  contained  such ;  but  if  anything  has 
been  uttered,  as  it  used  so  often  to  be  by  the  best  Puritan 
preachers,  tersely,  pointedly,  epigrammatically,  this  will 
have  stayed  by  them,  while  all  the  rest  has  passed  away. 
Great  preachers  to  the  people,  such  as  have  found  their  way 
to  the  universal  heart  of  their  fellows,  have  ever  been  great 
employers  of  proverbs. ^^ 

The  Author  will  feel  greatly  obliged  for  any  corrections 
or  additions  to  this  work  forwarded  for  him  to  the 
Publishers. 

*  Many  Eussian  Proverbs  are  given,  which  were  collected  by 
the  Aiithor  in  Moscow;  but  the  Eussians  are  a  semi- Oriental 
people,  and  their  Proverbs  have  an  Eastern  ring  about  them. 


CONTENTS. 


PART   I. 


PEO VERBS  AND  EMBLEMS  CHIEFLY  MORAL. 


PAG 


The  Ant  teaches  the  Sluggard 

Appearances  Deceitful — Avoid  the  appearance  of  Evil. 
Angry  as  a  Bear  robbed  of  her  Whelps 

Man  a  Wild  Ass's  Colt 

Beauty  in  the  Ignorant  as  a  Jewel  in  a  Swine's  Snout — 

Beginning  and  Unable  to  Finish    .         .         .         • 

The  Glutton's  God  his  Belly 

Book  Cram— Anger  rests  in  the  Fool's  Bosom 
Braying  a  Fool  in  a  Mortar  ,...•• 
The  Shameless  have  a  Brow  of  Brass    .... 
Deceitful  Brethren  as  a  Brook— a  Busybody,  as  one  taking  a 

Dog  by  the  Ears     .....•• 
The  Hypocrite's  Words  Smoother  than  Butter— Strife  from 

Wrath  as  Butter  from  Milk 

Caste — Cei'emonialism  .         .  "       . 

The  Wicked  are  Chaff — Cheerfulness    .... 

The  Body  a  Clay  House  crushed  before  the  Moth 

The  Wicked   are   Clouds  without  Water— A  Boaster  like 

Clouds  without  Rain       ...... 

The  Fickle  hke  the  Morning  Cloud  and  Early  Dew— A  For 

giving  Spirit  as  Coals  of  Fire  on  an  Enemy's  Head 
Contentment   with    Godliness,    Great    Gain— A    Threefold 

Cord  of  Brotherly  Unity 

Worldly  Joy  is  the  Crackling  of  Thorns 
Courteonsness — A  Cruel  Man  troubles  his  own  Flesh  . 
The   Cursing   of    the   Wicked  Yain— Bad    Company    the 

Unfruitful  Works  of  Darkness 

Owe  no  Debt  but  Love— Decision  ;  No  Serving  Two  Masters 


I 

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CONTENTS. 


Deeds,   not  Words — The  Double-Minded ;    Unstable   as   a 
Wave 

Cast  not  Holy  Things  to  Dogs 

Meek  as  a  Dove      .... 

The  Wicked  are  Dross  . 

Man's  Corruption  like  the  Ethiopian's 

The  Eye  of  Faith  .... 

The  Fire  of  the  Tongue 

Little  Sins  like  Dead  Flies  in  Ointment 

Life  a  Flood 

Life  passes  as  a  Flower 

God-fearing  the  Fountain  of  Life — The  Heart  the  Fountain 
of  Action — The  Wicked  are  Foxes  .... 

Friendship,  Uke  Perfume,  rejoicing  the  Heart 

The  Wicked  like  Goats— All  Flesh  is  Grass  . 

Gratitude  the  Memory  of  the  Heart       .... 

Idleness  makes  the  House  drop  through 

The  Inner  and  the  Outer  Man 

The  Lamp  of  the  Wicked  put  out — Man  Fades  as  a  Leaf 

Lip  Love  as  Sounding  Brass — Use  the  Means 

Gravel  of  Deceit  fills  the  Mouth 

The  Safe  Guide 

The  Hoary  Head  of  the  Eighteous  a  Crown  of  Glory- 
Body  a  House 

Hearing,  not  Doing,  as  a  House  on  the  Sands 

Moderation,  i.e.,  Avoiding  Extremes     .... 

The  Mote  in  a  Brother's  Eye,  a  Beam  in  your  Own — Stiff 
necked    

Woman's  Ornament  the  Hidden  Man  of  the  Heart 

Patient  as  the  Husbandman  ...... 

Cast  not  Pearls  before  Swine 

Perfection — Sin  as  a  Poisonous  Serpent 

Man  as  Clay  ;  God  as  the  Potter 

Prudence        ......... 

Punctuality,  or  Work  while  it  is  Day     .... 

God's  Influence  as  Rain  on  the  Mown  Grass 

Redeeming  the  Time — Sparing  the  Rod,  hating  the  Son 

The  Root  of  all  Evil  is  the  Love  of  Money    . 

Rottenness  of  the  Bones  is  Envy  ..... 

Hypocrites'   Hope  a  Rush    in   the  Mire — Hypocrites  are 
Whited  Sepulchres  .... 

The  Righteous  the  Salt  of  the  Earth     . 

Our  Days  on  Earth  a  Shadow — God  a  Shepherd 

Sowing  to  the  Flesh  Reaping  Corruption 


The 


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CONTENTS. 


XI 


The  Hypocrites'  Hope  a  Spider's  Web  . 

The  Lord  the  Stay  of  the  Righteous 

The  Nick  of  Time  Taught  by  the  Stork— The  Sting  of  Death 

is  Sin       ....•••• 

The  Sinner's  Heart  Stony 

The  Swallow  knows  her  Time,  not  so  the  Ignorant 
Slander  is  a   Mall,  a  Sword,  and  a  Sharp  Arrow— False 

Sympathy 
Temperance  or  Self- Control 
Temptation    . 
Avoid  Temptation 
The  Body  a  Tent 
Life  a  Vapour 
The  Wages  of  Sin  is  Death— Providence  a  Wall  of  Fire  to 

protect  the  Good     ..... 
No  Discharge  in  Death's  Warfare . 
The  Beginning  of  Strife  the  letting  out  of  Water 
The  Dead  as  Water  spilled  upon  the  Ground 
The  Wicked  pass  away  as  a  Whirlwind 
The  Worm  of  Conscience       .... 
Man  a  Worm  ....-• 

The  Tongue  Fires  the  Wheel  of  Nature 


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PART  11. 

PKOVERBS  AND  EMBLEMS  MORAL  AND  RELIGIOUS. 

The  Wicked  deaf  as  an  Adder  to  the  Charmer's  Voice  .         .  93 

The  Anchor  of  Hope 94 

The  Arrows  of  God's  punishment— The  Axe  of  punishment 

at  the  Root  of  the  Tree 9^ 

Sinners  are  Blind 98 

The  Book  of  Life 99 

Who  are  Brands  plucked  from  the  Burning — Doing  Good  is 

Bread  cast  on  the  Waters 100 

God  a  Builder .  loi 

The  Burden  of  Sin — Trusting  in  Riches  compared  to  a  Camel 

passed  through  a  Needle's  Eye 102 

The  Wicked  are  Captives 103 

Choked  with  Care — Chastity 104 


xu 


CONTENTS. 


God  chastises  his  Spiritual  Sons 

Humble  as  little  Childreu       ..;... 

Death  of  Righteous  as  a  Shock  of  Corn 

Charity  covers  a  Multitude  of  Sins — Let  the  Dead  bury 

their  Dead 

The  Congregation  of  the  Dead  and  the  Fool — Drunkenness 

Eiches  have  Wings  like  an  Eagle 

Education,     or    Bending    the    Twig — The   Eighteous   an 

Epistles  not  written  with  Ink         .... 
Providence  guards  the  Eighteous  as  the  Apple  of  the  Eye 

God  our  Father 

Faith  without  Fruits  is  Dead 

The  Earth  waxes  old  as  a  Garment        .... 
The  Strait  Gate  and  Narrow  Way  to  Eternal  Life— The 

Girdle  of  Truth 

Seeing  through  a  Dark  Glass 

Hearers  not  Doers  gazers  in  a  Looking-glass 

The  wild  Goat  on  the  Mountains  protected,  so  the  Eighteous 

The  Tongue  a  Helm — Providence  as  a  Hen  sheltering  her 

Chickens  ........ 

Honesty^Hospitality — Who  are  God's  Jewels 

God  a  Judge  . 

Knowledge     .         .         .         .         . 

Sin,  a  Leprosy       ........ 

God's  People  graven  on  the  Palms  of  his  Hands  . 
Light — The  Eighteous  Bold  as  a  Lion  .... 

Time  like  a  Mail-post,  Swift  Ships,  Eagles   . 

An  Oppressor  like  a  Crouching  Lion      .... 

A  Living  Dog  better  than  a  dead  Lion — Man  and  Wife  one 

Flesh 

The  Miser — False  Peace  like  Untempered  Mortar 

Mountains . 

The  Spiritual  Net— The  Night  of  Life  and  Day  of  Eternity 

The  Sensualist's  Old  Age 

Oppressing  the  Poor  a  Sweeping  Eain  .... 

The  Eighteous  as  the  Palm  Tree 

Perseverance  as  the  Hvisbandman — Polygam}'- 
Prevention  better  than  Cure — Pride       .... 
Punctuality   and   Watching    opportunity — The    Heavenly 

Eace 

God  will  not  Break  the  bruised  Eeed  .... 

God  a  Refuge  and  Shield   ...... 

Eend  the  Heart  not  the  Garment ..... 

Eesignatiou — God's  Grace  a  Eiver    .... 


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T09 

III 

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^43 
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CONTENTS. 


xiu 


The  Sacrifices  of  the  Body  and  of  Praise 

The  Troubled  Sea  of  Evil  Passions 

Conscience  seared  as  with  a  Hot  Iron    . 

The  Seed  of  God's  Word        ..... 

Self-conceit— Selfishness 

The  Righteous  as  Sheep  .  .  -  .  . 
The  Shipwrecked  Soul — Silence  .... 
Death  a  Sleep  to  the  Righteous — Conscience  Asleep 

The  Smoke  of  God's  Anger 

The  Righteous  a  Soldier 

The  Righteous  shall  Shine  as  the  Stars 

The  Rich  are  only  Stewards 

The  Stronghold,  Faith  in  God        .... 

The  Death  of  the  Righteous  an  unsetting  Sun 

Earthen  Yessels  hold  the  Soul's  Treasures    . 

Christ  the  Lily  among  the  Thorns 

Treasures  laid  up  in  Heaven — Death's  Shadowy  Valley 

The  Spiritual  Warfare 

The  Righteous  are  Watchmen  .... 
The  Waterer  Watered,  or  Fatness  for  the  Liberal 
The    Wedding   Garment,    or    Meetness  for  Heaven— The 

Wilderness  World 

The  Wicked  are  Wolves  and  Locusts— The  Words  of  the 

Wise  Goads  and  Nails 


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1 86 
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190 


PART   III. 


PKOVERBS  AND  EMBLEMS  EELIGIOUS. 


Who  is  the  Altar  for  Believers  ?— Who  has  the  Everlasting 

Arms? 192 

What  Bags  wax  not  Old I93 

How  Born  again  ? — Who  is  the  Bread  of  Heaven  ?        .         -194 
Who  are  Buried  with  Christ  ? — Satan  in  everlasting  Chains 

of  Darkness i9S 

The  City  in  Heaven— Content 196 

Christ  drank  a  Bitter  Cup i97 

Hell  is  the  Blackness  of  Darkness— Death-bed  Repentance, 

or  making  Swords  when  the  War  comes  .         .        .198 


XIV 


CONTENTS. 


Sin  as  a  Debt  Blotted  out— The  Dew  of  God's  Providence 
The  Spiritual  Life  mountiug  on  Eagle's  Wings     . 

The  Earnest  of  the  Spirit 

The  Angelic  Encampment — Example     .... 
The  Great  Family  of  BeKevers — Satan  the  Father  of  Lies 

Keep  the  Feet  in  God's  House 

God's  Name  on  the  Believer's  Forehead — Christ  the  sure 

Foundation       ........ 

God  the  Fountain  of  Living  Waters      .... 

The  Fowler  of  Souls 

Christ   the  first  Fruits   of   them   that    Slept — Affliction' 

Furnace   ......... 

The  Church  a  Garden  enclosed 

Faith  more  Precious  than  Gold     ..... 
The  Righteous  groan  in  their  Bodily  Tabernacle — The  right 

Hand  of  God  dashes  in  Pieces  his  Enemies   . 
The  Soul  thirsts  for  God  like  a  Hart      .... 

The  Heavenly  Home 

The  Righteous  are  God's  Husbandry      .... 

The  Incense  of  Prayer 

Begotten  to  an  Unfading  Inheritance    .... 

Christ  has  the  Keys  of  Death  and  Hell 

The  Righteous  are  Kings       ...... 

Christ's  Kingdom  Immovable         ..... 

Who  knocks  at  the  Door  of  the  Heart  ? — Christ  the  Lamb  of 

God 

The  Spiritual  Legacy 

Who  comes  as  the  Lightning  ? 

Christ  the  Lily  of  the  Valley 

Looking  to  Jesus    ........ 

Meekness — Church  Membership 

Who  are  Spiritual  Merchants  ? 

The  Church  compared  to  the  Moon        .... 
The  Holy  Spirit's  Influence  like  Oil       .... 

Who  is  the  Great  Physician  ? 

Who  are  Pilgrims  on  Eai'th  ? 

Providence  Rescues   from   a  Horrible    Pit — Atonement 

Propitiation  through  Faith  in  Christ 

Death  Rest  to  the  Righteous 

Sparing  the  Rod  hating  his  Son 

Who  shall  see  God  ? — Sins  like  Scarlet  made  White  as  Snow 

Who  are  the  Sealed  Ones  ? 

The   Woman's    Seed    bruises   the    Serpent's    Head — Self 

respect — Who  are  Servants  of  Christ  ?  . 


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CONTENTS. 


XV 


The  Shield  of  Faith 

Affliction  refines  as  the  Fire  does  Silver 

What  are  the  Dead  sown  for  ? 

Who  is  the  Morning  Star  ?    . 

The  Storm  of  God's  Wrath    . 

Who  are  Strangers  on  Earth  ? 

The  Sun  of  Righteousness  with  Healing  on 

The  Sword  of  the  Spirit 

Heavenly  Treasures  in  Earthen  Vessels 

Man  revives  not  as  a  Tree — Who  walks  with 

The  Holy  Spirit  like  Water  . 

The  Way  to  Heaven 

Christ  a  Well  of  Water— The  Holy  Spirit' 

the  Wind 

Christ's  Yoke  easy  and  his  Burthen  light 


his  Wings 
God?       . 
s  Influence  like 


Questions  on  and  Heads  of  the  Emblems 
Scripture  Similes  Illustrative  of  Texts  . 
Illustrations  in  the  Bible  of  Oriental  Customs 
Index     


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2^2 

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EASTERN  PROVERBS  AND  EMBLEMS. 


PART  I. 


The  Ant  teaches  the  Sluggard. — Peov.  6.  6-8. 

Animals  teach  us — thus  the  ass  knowing  his  owner  M-hile 
man  knows  not  God,  Is.  i .  3  ;  the  croiu  having  no  barns, 
yet  God  jDrovides  for  it ;  the  siualloiv  knowing  his  time  to 
emigrate,  but  man  forgets  his  time  for  departure  from 
the  world,  Jer.  8.  y  ;  and  the  ant  here  teaches.  Chanakyea 
states,  the  lessons  which  the  dog  teaches  us  are — "  of  con- 
tentment with  little — vigilant  watching,  gratitude  and  forti- 
tude, the  power  of  patience,  indifference  to  cold  and  lieat. 
T]ie  crow  teaches  providence  for  the  future  and  agility  ;  the 
cock — early  rising,  sharing  food,  and  protecting  women." 
With  respect  to  Ants,  their  uniform  care  and  promp- 
titude in  improving  every  moment  as  it  passes,  the 
admirable  order  in  which  they  proceed  to  the  scene  of 
action,  the  perfect  harmony  which  reigns  in  their  bands, 
the  eagerness  which  they  discover  in  running  to  the 
assistance  of  the  weak  and  the  fatigued,  the  readiness 
witli  which  those  that  have  no  burden  yield  the  way  to 
their  fellows  that  bend  under  their  load,  or  when  the 
grain  happens  to  be  too  heavy,  cut  it  in  two,  and  take  the 
half  upon  their  own  shoulders,  furnish  a  striking  example 
of  industry,  benevolence,  and  concord.  The  sldll  and 
vigour  which  they  display  in  digging  underground,  in 
building  their  houses,  in  constructing  their  cells,  and  their 

B 


2  EASTERN  PROVERBS  AND  EMBLEMS 

prudence  and  foresight  in  making  use  of  the  proper  seasons 
to  collect  a  supply  of  provision  sufficient  for  tlieir  purpose, 
are  admirable. 

Hebrew. — As   rust  comes   on  iron,  so  do  weeds  on  a  field 

unused. 
'Persian. — "Water  long  stagnant  becomes  putrid. 
Arah. — A  well  is  not  to  be  filled  with  dew. 
Teliigu. — Lame  in  the  village,  an  antelope  in  the  jungle. 

"  If  you  talk  of  work  my  body  becomes  heavy  ; 
If  you  talk  of  dinner  my  body  swells  with  delight." 

Italian. — An  idle  brain  is  the  devil's  workshop. 
Badaga. — The  sluggard,  like  the  peacock,  is  afraid  of  rain. 
Tamul. — The  horse  opens  the  mouth  when  one  says  oats, 
shuts  it  when  one  says  bridle. 


Appearances  Deceitful. — Gen.  13.  10-13. 
Bengal. — How  long  does  a  dam  of  sand  last  ? 
Tamul. — A  face  like  the  moon,  a  mind  of  deadly  poison. 
Oriental. — Trust  not  to  appearances — the  drum  which  makes 

much  noise  is  filled  with  wind. 
Turh. — Be  the  pig  white  or  black  it  is  still  a  pig. 
Hussian. — The    cow    has    a    long  tongue,    but  she   is  not 

allowed  to  speak. 
Tamul. — While  squatting  a  cat,  when  springing  a  tiger. 
Turk. — The  vessel  leans,  but  her  course  is  straight. 
China. — Ton  may  draw  a  tiger's  skin,  not  his  bones.     You 

may  know  a  man's  face,  but  not  his  mind. 


Avoid  the  appearance  of  Evil. —  1  Thess.  5.  22. 

Japan. — In  a  field  of  melons  do  not  pull  off  your  shoes. 
Under  a  palm-tree  do  not  adjust  your  cap. 

Bengal. — Even  a  holy  cow,  if  found  in  company  with  a 
stolen  one,  may  be  impounded. 

Basque. — Cover  yourself  not  with  the  skin  of  a  wolf,  if  you 
would  not  be  considered  a  wolf. 

Telugu. — One  associating  himself  with  the  vile  will  be 
ruined ;  it  is  like  drinking  milk  under  a  palm- 
tree,  i.e.,  where,  however  innocent,  it  would  be 
suspected  he  was  drinking  toddy. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  3 

The  Angry  Fool  as  a  Bear  robbed  of  her  Whelps. 

Peov.  17.  12. 

The  female  bear  is  eminent  for  intense  affection  to 
her  young,  and  dreadfully  furious  when  deprived  of  them. 
Disregarding  every  consideration  of  danger  to  herself,  she 
attacks,  with  intense  ferocity,  every  animal  that  conies  in 
her  way,  and,  in  the  bitterness  of  her  heart,  will  attack 
even  a  band  of  armed  men.  The  Eussians  of  Kamt- 
schatka  never  venture  to  fire  on  a  young  bear  when  the 
mother  is  near ;  for,  if  the  cub  drop,  she  becomes  enraged 
to  a  degree  little  short  of  madness,  and,  if  she  get  sight 
of  tlie  enemy,  will  only  quit  lier  revenge  with  her  life. 

A  she-bear  destroyed  the  forty-two  children  who 
mocked  the  prophet,  2  Kings  2.  24.  God's  fury  with 
the  idolatrous  Jews  is  compared  to  a  bear  bereaved, 
Hos.  I  3,  8.  David  had  to  defend  himself  against  a  bear, 
I  Sam.  17.  34-36. 

Saul,  I  Sam.  20.  30,  and  Herod,  Mat.  2.  16,  are 
striking  examples  of  a  fool  in  his  wrath. 

Jacob's  sons,  like  a  bear,  for  one  man's  faults  destroyed 
a  whole  city.  Gen.  24.  Said  similarly  destroyed  the 
innocent  priests,  i  Sam.  22.  11-19;  so  Nebuchadnezzar 
wlien  lie  heated  the  furnace  seven  times,  Dan.  3.  13-19. 

Bengal. — Scratching  the  itch  only  j)roduces  a  wound. 

Telecju. — Pouring  ghi  on  fire. 

Giijerat. — Anger  and  water  descend. 

Tcimul. — The  irascible  is  Hke  a  man  on  horseback  without  a 

bridle. 
Bengal. — A  fire  in  the  thatch  is  quickly  kindled,  so  anger. 
Baclaga. — If  a  jackal  howls,  will  my  old  buffalo  die  ?     If  an 

angry  man  curses  me,  what  shall  I  lose  ? 
Tanml. — Like  the  man  who  would  not  wash  his  feet  in  the 

tank  because  he  was  angry  with  it. 
Modern  Greelc. — The  rancour  of  a  camel  is  unforgiving. 
TurJc. — The  torrent  (anger)  passes,  the  sand  remains. 


B  2 


4  EASTERN  PROVERBS  AND  EMBLEMS 

Man  a  Wild  Ass's  Colt.— Job  n.  12. 

The  wild  asses  commonly  inlialit  the  deserts  of  Great 
Tartary,  they  migrate  to  feed  in  summer  to  the  north  and 
east  of  the  Aral  Sea,  in  winter  they  retreat  towards 
India,  they  go  also  to  Persia.  Like  wild  horses,  they  are 
very  shy ;  they  will  suffer  the  approach  of  man  for  an 
instant,  and  Avill  then  dart  off  with  the  utmost  rapidity, 
fleet  as  the  wind.  The  vast  salt  desert  is  their  home, 
they  scorn  the  multitude  of  the  city  ;  the  wild  ass  snvffcth 
lip  the  uind  at  her  pleasure,  Jer.  2.  24.  The  European 
ass  is  an  emblem  of  obstinacy  and  immobility,  uot  so  the 
wild  one.  The  Tartar  asses  exceed  horses  in  speed,  and 
are  never  caught  alive.  Job  39.  5-8. 

Ishmacl  is  called  a  wild  man  like  an  ass.  Gen.  16.  12. 
Epliraim  is  compared  to  a  wild  ass,  Hos.  8.  9,  as  he 
traversed  the  desert  as  earnestly  in  pursuit  of  idols  as  the 
wild  untamed  ass  did  in  search  of  his  mate,  Jer.  14.  6. 
The  asses  snuff  up  the  wind  like  dragons,  i.e.,  seek  the  air 
for  want  of  water  to  cool  their  internal  heat.  Job  24.  5. 
Bobbers  are  called  wild  asses,  so  the  Bedouins  ;  the  desolate- 
city,  a  joy  of  wild  asses,  Is.  32.  14.  NcUicliadnezzar  lived 
among  wild  asses,  Dan.  5-  -i- 

The  natural  tenacity  of  sin  is  also   compared   to  the 
Ethiopian's  skin,  Jer.  13.  23. 

Turl\ — In  washing  a  negro  we  lose  our  soap. 

Tamiil. — Though  he  wash  three  tiaies  a  day,  will  the  crow 

become  a  white  crane  ? 
XktcI. — Out  of  a  dog's  tail  you  cannot  get  fat. 
Tcman. — No  man's  disposition  will  alter,  neither  can  a  dog's 

tail  he  made  straight ;  the  stubborn  woman  will 

even  put  her  husband  in  a  basket  and  sell  him. 
Vcman. — If  you  take  a  bear-skin  and  wash  it  ever  so  long, 

will  it,  instead  of  its  native  blackness,  ever  become 

white  ?     If   you  beat   a  wooden  image,  will  it 

hence  acquire  any  good  quality  ? 
Badarja. — Even  if  you  give  milk  to  a  young  snake,  will  it 

leave  off  its  habit  of  creeping  under  the  hedge  ? 


ILLUSTRATIVE  OF  OLD  TRUTHS.  5 

Syrlac.—li  ye  would  be  king   (master  of  yourself)  become 
a  wild  ass,  i.e.,  retire  to  solitude  iu  tlie  desert. 
— •-♦-« — 

Beauty  in  the  Ignorant  as  a  Jewel  in  a  Swine's 
Snout.— Peot.  II.  22. 

A  body  may  be  beautiful,  but  tlie  soul  loathsome — sucli 
were  Absalom  and  Jezebel. 

Chanahjea.~X  handsome  youtb  of  high  family,  but  without 
learning,  is  like  the  palas  {Butea  frondosa)  tree, 
fair  to  see,  but  without  scent. 

Hindu  Dramatist.— Men  are  foolish  in  cherishing  the  gay 
blossoms  of  the  palas,  whilst  they  neglect  the  fruit- 
bearing  amon,  because  its  flowers  are  insignificant. 

Drisltanta  ShataJc.—A.  bad  person,  though  decorated, 
remains  the  same  as  cowdung,  which,  though  it 
be  fertilizing,  does  not  become  pleasing. 

Bengal.— Out^i^e  smooth  and  painted,  inside  only  straw- 
like  Hindu  idols  stufted  with  strau'. 

Eiissian.—A  head  without  a  mind  is  a  mere  statue. 

Urdu.—T\xG  fruit  of  the  colocynth  is  good  to  look  at,  not  to 
taste. 

Tamul.—An  ignorant  man  is  despised  even  by  women. 

Af(/Jian.—My  friend  is  black,  but  so  is  molasses  black,  i.e., 
which  is  the  best  medicine  for  the  wounded. 

Fei-sian.-The  diamond  fallen  into  the  dunghill  is  not  the 
less  precious  ;  the  dust  raised  by  high  winds  to 
heaven  is  not  the  less  vile. 

JiaZ«y.— Like  a  broom  bound  with  a  silk  thread. 

Arab. — Thoruy  trees  produce  gum. 

Turk.—MRii's  perfection  is  interior;  a  beast's,  exterior. 

Sanskrit.— The  beauty  of  the  cuckoo  is  the  voice  ;  of  women, 
chastity ;  of  the  deformed,  learning ;  and  of 
ascetics,  patience. 

Hebrew.— The  bee  is  little  among  such  as  fly;  her  fruit  is 
the  chief  of  sweet  things. 

Beginning  and  Unable  to  Finish ;   not  Counting 
the  Cost. — Luke  14.  28. 
Bengal. — The  bird  cannot  fly,  it  flaps  its  wings  in  vain. 
Panjabi. — A  rat,  too  big  for  h'is  hole,  ties  a  blanket  to  his  back. 
Panjali. — A  rat,  having  found  a  bit  of  turmeric,  set  up  as  a 
druggist. 


EASTERN  }'R0 VERBS  AND  EMBLEMS 

Sanskrit. — In  the  fighting  of  she-goats,  in  the  gathering 
of  clouds  at  the  dawn,  in  the  squabble  of  husband 
and  wife,  the  beginning  is  great  and  the  doings 
small. 

Bengal. — Digging  for  a  worm,  up  rose  a  snake,  i.e., said  when 
quarrels  arise  from  jesting. 

Telugu. — Make  the  hedge  when  you  have  sowed  the  seed. 


The  Glutton's  God  his  Belly.— Phil.  3  19. 

The  Bengalis  call  a  glutton  one  all  belly.  The  Egyp- 
tians, on  embalming  a  body,  threw  the  belly  into  the 
river,  as  the  cause  of  all  sin.  Meat  itself  is  not  sinful, 
but  the  inordinate  desire  of  it,  longing  after  delicacies, 
eating  at  unseasonable  times,  Ecc.  10.  16,  17,  eating  too 
much,  Luke  21.  34,  injuring  the  understanding,  Prov.  23. 
2  I .  Solomon  says  put  a  knife  to  thy  throat  if  thou  be 
given  to  appetite,  Prov.  23.  2.  Isaac's  appetite  was  a 
snare  to  him.  Gen.  25.  28,  27.  4:  so  Esau's,  Gen.  25. 
30;  Eli's  sons,  I  Sam.  2.  12;  P)elsliazzar,  Dan.  5.  i  ; 
not  so  Daniel's,  Dan.  i.  8—16, 

Veman. — "Why  suffer  anxiety  for  the  belly  ?     As  to  having 
a  belly,  the  frog  that  lives  in  a  rock  is  thy  equal. 
Tamul. — The  epicure  digs  his  grave  with  his  teeth. 
China. — His  eyes  are  bigger  than  his  stomach.* 
Bussian. — A  full  stomach  is  deaf  to  instruction. 

Fool  come  to  thrash — my  stomach  is  aching. 
Fool  come  to  take  wine — stop,  let  me  take  my  caftan  (coat) 
from  the  nail — 

i.e.,  he  is  great  at  drinking,  slow  at  work. 
Talmud, — The  lion  roars, not  in  a  crib  full  of  straw,but  in  one 

full  of  flesh  ;  i.e.,  fulness  of  bread  leading  to  pride. 
Aral. — The  belly  of  a  man  is  his  enemy. 
Afghans    express  their  belief  that  the  evils    of    gluttony 

arise  more   from  the  man  than  the  food,  by  the 

following:  "Though  the  food  was  another's,  the 

mouth  is  your  own  ;"  i.e.,  you  eat  too  much,  and 

you  throw  the  blame  on  the  food. 
Telugu. — He   slipped,  fell,  and  then  said  the  ground   was 

unlucky. 

*  We  have  the  same  in  English — wh.icli  was  the  first  used  P 


ILLUSTRATIVE  OF  OLD  TRUTHS,  7 

Talmud. — Eight  things  are  difficult  to  enjoy  in  abundance, 
but  in  moderation  are  good  :  Labour,  sleep, 
riches,  journeyings,  love,  warm  water,  bleeding, 
and  wine. 

Afglian. — The  full  stomach  speaks  Persian,  i.e.,  makes  one 
proud.  Persian  as  spoken  only  by  the  learned 
adds  to  their  pride. 


Book  Cram. — 2  Tim.  3.  7. 

MriclihaJcate . — Nature   is  woman's  teacher,  and  she  learus 

more   sense  than   man,  the  pedant,  gleans  from 

books. 
Talmud. — He   is   a  bos   of  books,    i.e.,  learning    without 

judgment,  or  use  of  it. 
Tamul. — He  who  is  very  learned  is  a  learned  fool. 
Persian. — One  pound  of  learning  requires  ten  of  common 

sense  to  acquire  it. 
Sanskrit. — Is  the  man  possessed  of  books  a  pandit  ? 
Sanskrit. — AVomen  are  instructed  by  Nature,  the  learning 

of  men  is  taught  by  books. 
Tdilgu. — Though  he  have  read  all  that  can  be  read,  and  be 

an  acute   disputant,  never  shall    the    hypocrite 

attain  to   final  happiness.     His  meditations  are 

like  those  of  a  dog  on  the  dunghill. 
Sanskrit. — Learning  in  the  book  is  not  learning,  and  money 

in  the  hand  of  another  is  not  money,  in  a  time  of 

need. 


Anger  rests  in  the  Fool's  Bosom.— Ecc.  7.  9. 

The  bosom  is  the  seat  of  love,  so  Christ  carries  the 
lambs  of  the  Church  in  his  bosom,  Is.  40.  11.  The 
berfcjar  rested  in  Abraham's  bosom,  Luke  16.  22. 

Christ  took  on  him  our  natural  infirmities ;  he  wept, 
and  was  angry,  on  the  Sabbath  question,  Mark  3.  5,  in 
driving  away  the  money-changers,  John  2.  13,  17,  which 
shows  there  might  be  gall  in  a  dove,  passion  without  sin, 
fire  without  smoke,  and  motion  without  disturbance,  for 
it  is  not  bare  agitation,  but  the  sediment  at  the  bottom 
which  troubles  and  defiles  the  water,  and  when  we  see 
it  wdndy  and  dusty,  the  wind  does   not  make,  but  only 


8  EASTERN  PROVERBS  AND  EMBLEMS 

raises,  a  dust ;  true  anger,  like  the  sword  of  justice,  is  keen 
but  innocent,  Eph.  4.  26  ;  it  sparkles  like  tlie  coal  on  the 
altar  with  tlie  fervour  of  pity.  Anger  passes  through  a 
wise  man's  heart,  but  does  not  rest  in  it,  as  it  did  with 
Cain,  Gen.  4.  5-8,  M'ith  Jacob's  sons.  Gen.  34.  7  ;  and 
with  Herod,  Mat.  2.  16.  A  gust  of  anger  puts  holy 
feelings  to  flight,  as  with  David,  i  Sam.  25,  Elijah, 
I  Kings  19.  4,  Job,  3.  i,  Jonah,  4.  4,  Paul. 

Telugic. — Getting  angry  with  a  rat  and  setting  a  house  on 

fire, 
Bengal. — Cutting  off  one's  nose  to  hinder  another's  journey. 
Bengal. — His  anger  exploded  like  gunpowder. 
Bengal. — Sliould  an  angry  man  retire  even  to  the  forest 

there  is  no  peace  for  him. 
Malag. — Anger  has  no  eyes. 

Modern  Greek. — Anger  is  the  last  that  grows  old. 
Aral). — Three  things  are  only  known  in  the  following  way — 

a  hero  in  war,  a  friend  in  necessity,  and  a  wise 

man  in  auger. 
Arab. — Anger  is  the  fire  of  the  heart.     Prov.  25.  28. 
Tehigu. — A  man  ignorant  of  his  own  powers  and  those  of 

his  opponent,  bhistering  in  wrath,  is  like  a  bear 

performing    the   torch-dance,    i.e.,    in    which    of 

course  he  will  be  burnt. 
ArcJ). — Cure  your  anger  by  silence. 
Sanskrit. — A  good  man's  anger  lasts  an  instant,  a  meddling 

man's   for  two   hours,   a   base   man's   a  day  and 

niirht,  a  trreat  sinner's  until  death. 


Braying  a  Fool  in  a  Mortar.— ritov.  27.  22. 

Veman  compares  the  trying  to  produce  good  qualities 
in  a  crooked  heart  to  pouring  milk  and  sugar  over  bramble- 
berries,  and  boiling  them,  which  will  give  no  flavour.  In 
Turkey  great  criminals  were  beaten  to  pieces  in  huge 
mortars  of  iron  in  which  they  usually  pounded  their 
rice.  The  Jews  were  in  Babylon  under  captivity,  yet 
v/ere  their  proud  hearts  not  humbled;  God  sent  them 
messengers,  but  they  ill-treated  them ;  the  Chaldeans  came. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  9 

yet  they  bound  the  Prophet  Ezekiel,  Ezek.  2.3.  The  phuigh 
hreaks  the  earth  in  many  places,  but  does  not  better  it  if 
nothing  is  put  in  ;  if  nothing  be  sown,  thorns  and  thistles 
will  come  up  :  so  afflictions  may  break  our  estate,  yet  if  (lod 
do  not  sanctify  these  afflictions  they  yield  only  the  harvest 
of  tares.  Mere  affliction  changes  not  the  disposition,  as 
the  fire  softens  not  a  stone ;  pour  vinegar  from  vessel  to 
vessel  it  never  becomes  wdne,  Is.  i.  5. 

>S'«rts>tr«V.— AVhoever  treats  kiudh^  a  bad  man,  ploughs  the 

sky,  paints  a  picture  on  water,  and  bathes  the 

wind  with  water.     Tit.  3.  10. 
Telucju.—^o  man's  disposition  will  alter,  say  what  we  may  ; 

neither  can  a   dog's  tail   be  made  straight ;  the 

stubborn  woman  will  put  her  husband  in  a  basket 

and  sell  him. 
Sanskrit.— It  is  possible   to  stop  au  elephant  with  a  kick  ; 

for  everything  there  is  a  remedy ;  but  no  cure  for 

the  headstrong. 

Tlie  Shameless  have  a  Brovr  of  Brass.— Is.  48.  4. 

Brass  is  a  strong  metal,  hence  the  brazen  serpent  hi  the 
wilderness  was  made  of  it,  Num.  21.  9  ;  so  were  the  gates 
of  Babylon.  The  sinners'  obstinacy  is  compared  to  a  brow 
of  brass ;  while  the  righteous,  on  the  other  hand,  set  their 
faces  like  a  flint  against  sin  :  of  the  former  were  Pharaoh, 
Ex.  5.  I  ;  Saul,  i  Sam.  15.  9-23;  Jeroboam,  i  Kings 
12.  28-33 — of  the  latter,  Jacob,  Gen.  32.  24-28  ;  David, 
I  Sam.  17.  45  ;  Stephen,  Acts  7.  57. 

Sinners  are  also  said  to  have  a  hard  or  stony  heart, 
a  seared  conscience,  to  be  past  feeling ;  they  are  likened 
to  the  deaf  adder  which  will  not  hear  the  voice  of  the 
serpent-charmer.  Such  w^ere  Samuel's  sons,  i  Sam.  2. 
25,   6.  II  ;  Jerusalem,  Ez.  9.  9,  10. 

Finnish. — The  pig  does  not  blush  for  its  face. 

Shdnti  SJmtaJv.— Dogs  delight  to  devour  human  bones,  which 
are  so  disgusting,  filled  as  they  are  with  worms 
and   moisture,   and  they  eagerly  lick  the  putrid 


lo  EASTERN  PROVERBS  AND  EMBLEMS 

juice  as  if  it  was  palatable.  Thus  do  mean 
people  appear  shameless  when  perpetrating  vile 
actions,  2  Pet.  2.  22. 


Deceitful  Brethren  as  a  Brook.— Job  6.  15. 

Job  lived  in  the  barren  dry  desert  of  Arabia,  where  no- 
river  is,  and  water  is  scarce  ;  there  are  torrents  in  winter, 
swelling  from  the  melting  of  the  snow  on  the  hills,  as  the 
Ganges  does,  very  noisy,  but  in  summer  dried  up  or 
absorbed  in  the  sand.  The  Arabs  call  a  false  friend  a 
mirage,  or  a  torrent,  swelling,  noisy  in  prosperity,  but 
soon  absorbed  in  the  sand.  Valleys  in  Arabia,  that  have 
a  quarter  of  a  mile  wide  of  water  in  winter,  are  yet  quite 
dry  in  summer. 

Tyre  trusted  in  its  walls  and  port,  and  is  now  become 
only  a  place  for  fishermen  to  dry  their  nets  on.  The  rich 
fool  trusted  in  his  wealth,  Luke  12.  19,  and  it  left  him. 
Solomon  states :  "  Confidence  in  an  unfaithful  man  in 
time  of  trouble  is  like  a  broken  tooth  and  a  foot  out  of 
joint,"  Prov.  25.  19.  That  affection  which  is  knit  in 
God  alone  is  indissoluble.  The  Jews  trusted  the  Egyp- 
tians, who  proved  like  a  broken  reed  (Is.  ■^G.  6),  which 
not  only  fails  the  hand  that  leans  upon  it,  but  pierces  and 
wounds  it. 

Bengal. — A  loose  tooth  and  feeble  friend  are  equally  bad. 
Bengal. — A  dam  of  sand  and  the  love  of  the  vicious  have 

the  same  fate. 
'CJumak. — A  wicked  person,  though  sweet  speaking,  is  not 

to  be  trusted ;  honey  is  on  his  tongue,  but  in  his 

heart  poison. 


Biisybody,  as  One  taking  a  Dog  by  the  Ears.— Peov.  26.  17. 

From  an  idle  whim  or  a  foolhardy  venture,  a  man 
thinks  to  show  his  prowess,  fancying  that  he  is  able  to 
master  the  dog  which  others  scarcely  dare  come  near. 
When  he  has  taken  it  by  the   ears,  he  finds  his  folly,  for, 


ILLUSTRATIVE  OF  OLD  TRUTHS.  n 

if  lie  continues  to  hold  it,  his  time  is  lost,  and  if  he  lets 
it  go,  it  will  fly  at  him  before  he  can  get  beyond  its  reach. 
He  has  exposed  himself  both  to  pain  and  ridicule  by  a 
foohsh  attempt  to  get  credit  for  courage  and  dexterity. 
Of  the  eleven  Apostles,  as  Peter  spoke  most,  he  erred 
most,  Mat.  i6.  22,  26.  74.  Taul  condemns  tattling  women, 
I  Tim.  5.13. 

Telugu. — Like  a  snake  iu  a  monkey's  paw,  i.e.,  Jacko  finds 

it   dilficult  to   hold   it,  and  daugerous  to   let  it 

go. 
Bengal,. —  Oil  your  own  wheel  first. 
English. — He   that   intermeddles  with  all  things  may  go 

shoe  the  goslings. 
Persian. — A  babbler,  a  dog  without  a  tail. 
Bengal.— V  bind  him  and  he  shrieks  out,  I  loose  him  and  he 

wants  to  fight  with  me. 
TurJ:. — One  rushing    between  two  camels    is   kicked    by 

both.     To  live  in  peace  one  must  be  blind,  deaf, 

and  mute. 
Persian. — Whoever  pats   scorpions  with  the  hand  of  com- 
passion receives  punishment. 
Japan. — If  dogs  (busybodies)    go  about  they  must  expect 

the  stick. 
China. — It  is  not  as  safe  opening  the  mouth  as  keeping  it 

shut. 
Tamul. — Why  should  a  man  meddle  with  a  hatchet  lying  on 

the  road  and  hurt  his  foot  ? 
Aral. — God  grant  us  not  any  neighbour  with  two  eyes. 
China. — Let  every   man  sweep   the   snow   before  his   own 

doors,  not  busy   himself  with   the  frost  on  his 

neighbour's  tiles. 
Kurd. — When  your  house  is  of  glass  do  not  throw  stones 

at  your  neighbour's  liouse. 
Cingalese. — The   man  without   clothes  busying  himself  in 

making  jackets  for  dogs. 
Telugu. — The  tale-bearer  is  the  associate  of  the  villain ;  a 

stripling  is  a  fit  minister  for  an  inflexible  king  ; 

and  the  monkey  is  the  only  companion  for  the 

baboon. 
Hebrew. — Grive  the  water  no   passage  ;  neither  a  wicked 

woman  liberty  to  gad  abroad. 


12  EASTERN  PROVERBS  AND  EMBLEMS 

The  Hypocrite's  Words  smoother  than  Butter. — Ps.  55.  21. 

These  words  were  applied  by  David  to  his  son  Absa- 
lom, who  drove  him  from  Jerusalem,  2  Sam.  i  5,  which 
made  the  father  wish  for  the  wings  of  a  docc  to  Hy  away 
and  be  at  rest,  as  the  dove,  sent  forth  from  the  ark,  fonnd 
no  rest  for  the  sole  of  her  foot.  Such  a  hypocrite  was 
Judas,  wlio  betrayed  Christ  by  kissing  him, 

Bengal. — Ahypocrite  a maklmlaivvixt, beautiful  outside, bitter 
within  ;  a  tiger  iu  a  tulsi  grove  ;  outside  smooth 
and  paiuted,  inside  only  straw,  i.e.,  like  the  Hindu 
idols  stufted  with  straw  inside.  The  crow  and 
the  cuckoo  liave  the  same  colour,  but  a  very 
diftereut  voice. 

liaghuvansa.- — Tliey  concealed  their  auger  under  signs  of 
joy,  as  a  lake  with  tranquil  surface  hides  an 
alligator. 

Bengal. — The  attachment  of  the  insincere  a  razor's  edge. 

Afghan. — Under  his  arms  u  Koi*an,  lie  casts  his  eyes  on  a 
bullock. 

JSIalag. — He  sits  like  a  tiger  withdrawing  his  claws. 

Teliuju. — A  bear's  hug. 

Teliigu. — At  home  a  spider  (demure),  abroad  a  tiger. 

Bussian. — He  kicks  with  his  hind  feet,  licks  with  his 
tongue. 

JIalag. — To  plant  sugar-cane  on  the   lips,  i.e.,  a  pleasing 
.  manner,  a  false  heart. 

Modern  Greek. — The  mien  of  a  bishop  with  the  heart  of  a 
miller. 

Sanskrit. — A  face  shaped  like  the  petals  of  the  lotus  ;  a 
voice  as  cool  (pleasing)  as  sandal ;  a  heart  like 
a  pair  of  scissors  and  excessive  humility — these 
are  the  signs  of  a  rogue. 


Strife  from  Wrath  as  Butter  from  Milk.— riiov.  30.  ^2>- 

In  Arabia  and  Palestine  butter  is  made  from  milk,  put 
into  a  goat's  skin,  turned  inside  out,  pressed  to  and  fi'o  iu 
•one  uniform  direction,  till  the  unctuous  parts  are  separated, 
Job  29.  6.  An  angry  man  is  compared  to  a  city  wliose 
walls   are   broken  down  :   such  Avere    Samson,  Judg.    1 6  ; 


ILLUSTRATIVE  OF  OLD  TRUTHS.  13 

Saul,  I  Sam.  20.  30—33  ;  the  mob  at  Epliesus,  Acts  16. 
28-34  ;  Christ  was  different,  Mat.  27.  14.  The  fool's 
wrath  is  heavier  than  a  stone,  Prov.  27.  3. 

Shdnti  Shatal-. — The  soul  excited  by  anger  is  like  furious 

elephants  breaking  the  cords  with  which  they  are 

bound. 
Tiirl-. — Anger  is  suppressed  by  sweetness,  as  a  great  wind 

by  a  little  rain. 
Malabar. — Anger  is  as  a  stone  cast  into  a  wasp's  nest. 
Cingalese. — Provocation  is  a  stone  cast  at  a  cobra. 
Japan. — The   cracked  will   break,  z.e.,   people  at  variance 

waiting  for  an  opportunity  to  split. 
Aral}. — The  highest  government  is  governing  auger. 
Talmud. — Passions  are  like  iron  thrown  into  the  furnace, 

as  long  as  it  is  in  the  fire  you  can  make  no  vessel 

out  of  it. 
Malay. — Smouldering    like  burning  chaff",  i.e.,   nourishing 

resentment. 
Modern  Greeh. — The  rancour  of  a  camel  is  unforgivins:. 


Caste.    Honour  all  Men. — iPet.  2.  17. 
Teliigu. — Tlie  elephant    is   an  elephant  whether   on   high 

ground  or  low. 
Canara. — Does  a  light  in  the  house  of  a  low  caste  man  not 

burn  ? 
TiirJc. — White  or  black,  a  dog  remains  a  dog. 
Veman. — Why  should   we  constantly   revile   the   Pariah  ? 

Are  not   his   flesh   and   blood  the  same  as  our 

own  ?     And  of  what  caste  is  He  who  pervades 

the  Pariali  as  well  as  all  other  men  ?     Acts   ly. 

26. 
Persian. — Contemn  no  one.      Eegard  him  who   is   above 

thee   as  thy  father  ;  him  who  is  thine  equal  as 

thy  brother  ;  and  him  who  is  below  thee  as  thy 

son. 
Bengal. — Why  not  n   squirrel  instead  of  a  cat,  if  it  catch 

mice  ? 


Ceremonialism. — Mat.  15.  20. 
CTiina. — He  sought  his  own  ass,  though  he  was  sitting  on  it. 
Frahodly    Chandrodag. — If   funeral    oblations    nourish   the 


!4  EASTERN  PROVERBS  AND  EMBLEMS 

deceased,  why  is  not  tlie  flame  of  an  extinguished 
taper  renovated  by  pouring  on  oil?      I  Kings  1 8. 

26. 

Yeman. — Those  who  mortify  their  bodies,  calling  themselves 
saints,  are  yet  unable  to  cure  the  impurity  of 
their  hearts.  If  you  merely  destroy  the  outside 
of  a  white-ant  hill,  will  the  serpent  that  dwells 
therein  perish  ? 

Veman. — A  thief  if  he  goes  to  a  holy  place  will  only  pick 
tlie  pockets  of  the  comers  ;  he  has  no  leisure  to 
draw  near  and  bow  to  tlie  God.  If  a  dog  enters 
a  house  will   he  tend  the   hearth  ?     2   Pet.   2. 

Yeman. — Eeligion  that  consists  in  contriving  various  pos- 
tures and  twisting  the  limbs,  is  just  one  straw 
inferior  to  the   exercises   of  the    wrestler.     Is. 

58.  5- 

Telugu. — Though  a  man  may  remove  the  distance  of  fifty 
miles  his  sin  is  still  with  him.      Gen.  42.  21. 

Yeman. — Will  the  application  of  white  ashes  do  away  the 
smell  of  a  wine-pot  ?  Will  a  cord  cast  over  your 
neck  make  you  twice  born  ? 

Canara. — Is  a  serpent  killed  by  beating  its  hole  ?  Is  sal- 
vation obtained  by  castigating  the  body  ?  Is. 
58.6. 

Cingalese. — Charcoal  cannot  be  made  white  even  though 
you  wash  it  with  milk. 

Cingalese. — Tour  hands  and  your  feet  are  the  same  even 
though  you  go  to  Tutocorin. 

Telugu. — Those  who  roam  to  other  lands  in  pilgrimage  to 
find  the  God  that  dwells  within  them,  are  like  a 
shepherd  who  searches  in  his  flock  for  the  sheep 
he  has  under  his  arm.     John  4.  20-24. 

Telugu. — Even  a  goat  can  attain  to  such  "  corporeal  per- 
fection" as  consists  in  living  on  leaves  :  how  apt 
men  are  to  fall  into  foolish  whims ! 

Tamul. — AVill  a  crow  become  a  swan  by  bathing  in  the 
Ganges  ? 

jjrdii. — Filth  is  got  rid  of  by  washing,  but  not  bad  habits. 

Tamul. — Though  one  carries  a  thousand  shells  to  Benares 
his  sin  sticks  to  him. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  15 

The  Wicked  are  Chaflf.— Mat.  3.  12. 

Chaff  is  light  and  easily  carried  away  Ly  the  wind ; 
such  are  sinners,  light  in  their  behaviour,  and  easily 
carried  away  by  the  wind  of  temptation  and  persecution. 
It  is  of  little  value,  and  therefore  given  over  to  the  fire, 
Mat.  3.  12.  A  pound  of  wheat  is  worth  a  hundred- 
weight of  chaff ;  the  husk,  or  chaff,  however,  is  of  use  to 
the  corn  in  protecting  the  grain,  so  the  world  sometimes 
protects  the  good.  Grown  together  with  the  wheat  for  a 
time,  the  flail  in  threshing  separates  it,  so  the  Judgment 
Day  will  for  ever  divide  the  sheep  from  the  goats,  Mat. 
25.  The  wicked  are  also  compared  to  had  money,  Jer. 
6.  30;  to  lad  fish.  Mat.  13.48;  to  moth-eaten  clothes. 
Is.  50.  9  ;  to  loclls  withoid  water,  2  Pet.  2. 

Bengal.— T\\e  white  ant,  the  cat,  and  the  wicked  spoil  good 

things. 
Fewjo??.— Profitless  are  some  men,  and  what  tliougli  they 

be  born  in  the  world,  and  what  though  tliey  die  ? 

Are  not  the  white  ants  of  the  hillock  born  also, 

and  do  they  not  die  also  ? 
Bengal. — 'Tis  but  threshing  the  chaft;  i.e.,  labour  in  vain. 
T«;;m?.— Though  a  kalarn  of  chaff"  be  pounded,  it  will  not 

become  rice. 
Feman. — Even  the  poison-nut  and  the  bitter  niargosa  are 

useful  as  drugs  ;  but  the  unfeeHng  vile  wretch  is 

utterly  unprofitable. 
Sanskrit. — To  address  a  judicious  remark  to  a  thoughtless 

man  is  a  mere  threshing  of  chaff". 


Cheerfulness.— Prov.  17.  13. 

China.— A  hut  of  reeds  with  mirth  therein  is  better  tliau  a 

palace  with  grief  therein. 
Modern  Greel:~A  hungry  beUy  has  no  ears. 
Tamtd. — Pood  without  hospitality  is  a  medicine.    2  Cor.  9.  7. 
Turk—Yinegav  given  is  sweeter  than  lioney. 


1 6  EASTERN  PROVERBS  AND  EMBLEMS 

The  Body  a  Clay  House  cruslied  before  the  Moth. 

Job  4.  19. 

These  words  were  spoken  by  a  spirit  from  the  other 
world,  who  addressed  Job  at  midnio-ht. 

The  grave  is  called  the  liousc  appointed  for  all  living, 
Job  30.  23.  '  The  body  is  compared  to  a  house  of  day 
which  is  easily  sv:rpt  away  by  torrents,  the  walls  of 
which,  owing  to  rents,  are  the  abodes  of  snakes.  Swal- 
lows make  their  houses  of  clay. 

Manii  calls  the  l)ody  "  a  mansion  with  bones  for  its 
rafters  and  beams ;  such  a  mansion  let  the  soul  cheer- 
fully quit,  as  a  tree  leaves  the  bank  of  the  river,  or 
as  a  bird  leaves  the  branch  of  a  tree ;  thus  he  lias 
his  body  delivered  soon  from  the  ravening  shark  the 
world." 

In  Arabia  the  houses  in  general  are  built  of  white 
clay,  and  covered  with  reeds.  Their  foundations  are 
laid  in  the  dust  or  sand,  the  country  affording  no  firmer 
basis  on  which  to  build ;  they  are  exposed  to  all  the  acci- 
dents of  that  climate,  such  as  violent  winds,  and  large 
moving  pillars  of  sand,  called  sand-floods,  by  which 
they  are  liable  to  be  blown  doM'n,  or  overwhelmed  and 
crushed  to  the  ground,  together  with  their  inhabitants, 
unless  they  can  effect  a  timely  escape. 

These  desolating  calamities  more  generally  begin  about 
sunrise,  and  usually  continue  till  towards  evening  ;  and 
thus  men  perish  from  the  morning  to  evening,  without 
any  one  regarding  it. 

Eobbers  easily  dig  through  the  walls  of  houses  of  clay, 
as  is  the  case  very  often  in  Bengal.     Job  24.  16. 

The  moth  is  a  small  insect  which  noiselessly  and 
gradually  eats  tlirough  garments,  though  very  feeble. 
Job  27.  18.  The  rich  are  no  more  spared  than  the 
poor,  but  it  especially  attacks  things  not  kept  clean, 
and  does  its  works  secretly,  spoils  by  degrees ;  so  God 
gives  cleanness  of  teeth,  the  palmer  worm,  the  pestilence. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  17 

Amos  4.  8  ;  the  moth  eats  the  inside  when  the  outside  is 
good,  so  Sampson  said  when  his  locks  were  gone,  I  will 
rise  np,  Judg,  19,  20  ;  so  the  Jews,  2  Kings  15. 

Small  insects  are  a  great  plague.  In  Arabia  and  parts 
of  India  people  drink  bad  water^  from  Avhich  comes  an 
egg  that  produces  a  worm  in  the  body,  from  which  often 
comes  palsy,  gangrene,  death. 

The  clothes-moth  is  of  a  white^  shining,  silver,  or 
pearl  colour.  It  is  clothed  with  shells,  fourteen  in 
number,  and  these  are  scaly.  This  insect  eats  woollen 
stuffs ;  it  is  produced  from  a  grey  speckled  moth,  that 
flies  by  night,  creeps  among  woollens,  and  there  lays 
her  eggs,  which,  after  a  little  time,  are  hatched  as 
worms,  and  in  this  state  they  feed  on  their  habitation, 
till  they  change  into  a  chrysalis,  and  thence  emerge  into 
moths.  The  young  moth,  or  moth-worm^  upon  leaving 
the  egg  which  a  papilio  had  lodged  upon  a  piece  of  stuff, 
commodious  for  her  purpose,  finds  a  proper  place  of 
residence,  gi^ows  and  feeds  upon  the  nap,  and  likewise 
builds  with  it  an  apartment,  which  is  fixed  to  the  ground- 
work of  the  stuff  with  several  cords  and  a  little  glue. 
From  an  aperture  in  this  habitation  the  moth- worm 
devours  and  demolishes  all  about  him ;  and  when  he  has 
cleared  the  place,  he  draws  out  all  the  fastenings  of  his 
tent ;  after  which  he  carries  it  to  some  little  distance, 
and  then  fixes  it  with  the  slender  cords  in  a  new  situation. 
This  perishing  condition  of  a  moth-eaten  garment,  as  also 
of  the  insect  itself,  is  referred  to  in  Isa.  5  i .  6,  8  :  "  The 
earth  shall  wax  old  as  doth  a  garment,  and  they  that  dwell 
therein  shcdl  die  in  like  manner!' 

He  who  builds  his  fortunes  by  methods  of  injustice  is 
by  Job  27.  18  compared  to  the  moth,  which,  by  eating 
into  the  garment  wherein  it  makes  its  habitation,  destroys 
its  own  dwelling.  The  structure  referred  to  is  that 
provided  by  the  insect,  in  its  larva  or  caterpillar  state,  as 
temporary  residence  during  its  wonderful  change  from  a 
chrysalis  to  a  winged  insect. 

c 


1 8  EASTERN  PROVERBS  AND  EMBLEMS 

Urdu. — The  body  is  a  skin  filled  with  wind. 

Bengal. — Plastering  an  old  Imt. 

Tamul. — The  body  is  an  inscription  on  water. 


The  Wicked  are  Clouds  without  Water. — Jude  12,  13. 
Wicked  like  clouds  ivitlwut  water  in  four  points  : — 

Clouds  without  water  may  be  of  some  use  in  giving 
shade,  but  they  do  not  fertilize  the  land,  which  full  clouds, 
called  the  bottles  of  Heaven,  Job  38.  37,  do;  they  are 
cm2oty,  and  easily  carried  away,  as  is  seen  in  famines  in 
India  arising  from  droughts  ;  they  darken  heaven,  hence 
the  day  of  the  Lord  is  called  clouds  and  darkness,  when 
storms  and  lightning  arise ;  the  clouds  are  God's  chariot, 
and  He  holds  the  winds  in  His  fist,  Prov.  30.  4.  Christ  is 
the  bow  in  this  cloud,  as  he  was  the  pillar  of  cloud  in  the 
wilderness,  the  guide  of  His  people,  which  had  a  dark  side 
to  the  enemy  and  a  bright  one  to  friends. 

Clouds  are  sometimes  very  beautiful,  but  useless  ;  so  a  bad 

person  doing  well  in  the  world. 
Malay. — Plourishing  like  a  weed  beside  a  cesspool. 


A  Boaster  like  Clouds  without  Rain. — Peov.  25.  14. 

Such  were  the  builders  of  Babel,  Gen.  1 1.  4-9. 

Bengal. — A  pedlar  in  ginger  getting  tidings  of  his  ship. 
Syriac. — Mount  not  a  horse  which  does  not  belong  to  you — 

i.e.,  boast  not  of  an  art  you  are  ignorant  of. 
Tamul. — He  is  on  foot,  his  words  are  in  a  palankin. 
Tamul. — If  a  low-bred  man  obtain  wealth  he  will  carry  an 

umbrella  at  midnight. 
Bengal. — A  devotee  of  yesterday,  with  matted  hair  down 

to  his  heels. 
Tamul. — A  gold  vessel  does  not  sound,  a  brass  one  does. 
Bengal. — A  truly  wealthy  man,  one  plough  to  seven  tailless 

oxen. 
Btcssian. — Boast  of  the  day  in  the  evening,  Jas.  4.  13. 
Sanskrit. — The  little  fish  splashes  in  even   a  mouthful  of 

water. 
Arab. — A  learned  man  without  work  is  a  cloud  without  rain. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  19 

The  Fickle  like  the  Morning  Cloud  and  Early  Dew.— 

Hos.  6.  4. 

The  Lalita  Vistara  compares  life  to  an  autumnal  cloud. 
The  Shdnti  Shatak  says :  "  As  the  lightning  by  its  flashes 
merely  drives  away  the  darkness  for  an  instant,  so  are 
those  who  decide  for  a  while  to  root  out  sensual  desires 
from  their  minds."  The  morning  cloud  is  very  beautiful 
with  its  trolden  hues,  and  colours  shifting  and  chancrinsr 
every  minute.  Early  in  the  morning  every  blade  is 
glistening  with  the  early  dew,  and  the  light  clouds  are 
painted  witli  all  those  gorgeous  colours  by  which  they 
seem  to  prepare  themselves  for  the  return  of  their  absent 
king,  the  sun !  Thus  beautiful  is  early  piety,  as  in 
Samuel's  and  Timothy's  case,  though  it  did  not  pass  away. 
But  how  soon  do  those  hues  and  those  jewels  of  the 
early  morning  pass  away !  Long  before  the  sun  has 
attained  his  meridian  height,  the  sky  has  become  cloud- 
less, and  the  parched  land  seems  in  vain  to  tliirst  for  the 
refreshing  dew  and  the  kindly  shower. 

While  in  Egypt  it  rains  sometimes  only  once  in  two 
years,  were  it  not  for  the  dews  of  night  and  inundations  of 
the  river,  all  vegetation  would  perish.  Peter's  resolution 
not  to  deny  Christ  passed  away  as  a  morning  cloud  before 
the  sun  of  temptation;  so  did  Judas's  before  the  sun  of  gold. 

Telugu. — Like  tlie  post  fixed  in  the  mud,  which  swings  to 

and  fro. 
China. — Who  stands  still  in  mud  sticks  in  it. 
Tamul. — A  pliant  thorn  will  not  penetrate. 
Bengal. — One  foot  on  laud,  the  other  on  water. 
Polish. — The  stoue  often  moved  gathers  no  moss. 
Malay. — Like  a  saw  with  a  double  edge. 
Telugu. — AYaking  the  master,  giving  the  thief  a  stick. 


A  Forgiving  Spirit  as  Coals  of  Fire  on  an  Enemy's 
Head. — Peov.  25.  21,  22. 

Metal    is  difficult    to    melt  placed   on    the   top    of  a 
fire  of  burning  coals ;  it  may  be  placed  at  the  sides,  still 

c  2 


20  EASTERN  PROVERBS  AND  EMBLEMS 

no  melting ;  but  put  tlie  coals  on  the  top  or  liead  of  the 
vessel,  and  the  metal  soon  flows  down  in  a  stream.  So 
your  enemy's  hostility  to  you  may  be  softened  by  kind- 
ness in  every  way ;  as  fire  to  the  metal,  so  kindness  to  an 
enemy.  The  Italians,  however,  say,  revenge  of  a  hundred 
years  old  has  still  its  sucking  teeth — i.e.,  never  grows  old. 

The  sandal-tree,  most  sacred  tree  of  all, 
Perfumes  tlie  very  axe  whicli  bids  it  fall. 

Forgiveness,  like  fire,  consumes  the  dross  of  passion, 
purifies  the  metal  of  the  soul,  melts  and  makes  malleable 
the  hardest  metal  of  envy. 

The  hardest  metals  are  melted  by  heaping  coals  of  fire 
upon  them.  Such  was  Saul,  i  Sam.  24.  16-21,  whose 
hard  heart  was  melted  by  David's  spirit  of  forgiveness.. 
A  forgiving  spirit,  or  charity,  covers  many  sins,  Prov. 
10.  12. 

Tmnul. — The  rock  not  moved  by  a  lever  of  iron  will  be- 

opened  by  the  root  of  a  green  tree. 
China. — The  more  we  approach  an  enemy,  the  more  the 

tigers  of  the  heart  become  lambs. 
TurJc. — Provoke  the  bees,  they  only  sting. 
Arab. — Punish  your  enemy  by  beuefitiug  him. 
Arab. — The  generous  can  be  known  by  his  eyes,  as  the 

horse's  age  by  its  teeth. 
Russian. — Love  will  teach  even  a  priest  to  dance. 
litissian. — Sweet  words  break  the  bones. 
Utissian. — Bread  and  salt  humble  even  a  robber. 
SacU. — The  sharp  sword  will  not  cut  soft  silk. 
Sadi. — By  gentleness  you  may  lead  an  elephant  by  a  hair. 
Tamul. — The  tree  affords   shelter  to  him  who  fells  it ;  the- 

earth  supports  him  who  digs  it. 
JVelsli. — Paults  are  thick  when  love  is  thin. 
Mahalherat. — Conquer  a  niggard  by  generosity,  a  liar  by 

truth,  a  cruel  man  by  patience,  and  a  bad  man  by 

goodness. 
Sanskrit. — With  fire,  fire  is  kindled,  I  John  4.  19. 
Tamul. — A  fracture  in  gold  vanishes  when  exposed  to  fire ; 

the  anger  of  the  good  in  like  manner  passes  away. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  21 

Contentment  with  Godliness,  Great  Gain.— i  Tim.  6.  6. 
Contrast  Paul  in   j)rison,   Phil.   4.    11,    13,    18,   with 
Ahab  iu  a   palace,    i    Kings   21.4.      He   is   poor   that 
wanteth  more. 

ChanaJcyea. — Contentment  with  little,  sound  sleep,  vigilant 

watching,   gratitude    and    fortitude,    are    virtues 

inherent  in  the  dog,  and  are  to  be  learnt  from  it. 

Job  12.  7. 
Arab. — The  world  is  a  corpse  and  those  who  seek  it  are  dogs. 
Affjlmn. — Like  a  mad  dog,  he  snaps  at  himself. 
Malay. — AVill  the  dog  be  ever  satisfied,  however  much  rice 

you  might  give  him. 
Tamid. — "Wash  a  dog,  place  him  in  the  middle  of  the  house  ; 

he  will  wag  his  tail,  go  out  and  eat  filth. 
Sanskrit. — AVho  has  reached  the  limit  of  desire? 
Malabar. — Though  you   dip  in  the  sea,  you  receive  only  as 

much  as  your  vessel  will  hold,  Ph.  4.  1 1 . 
Arab. — The  ass  went  seeking  for  horns,  and  lost  his  ears. 
Telugu. — If  you  are  content  with  a  girdle,  no  poverty  will 

distress  you,  I  Tim.  6.  8. 
Arab. — Food  supports  life,  contentment  the  soul,  I  Tim. 

Persian. — Live  contented,  you  will  be  a  king,  I  Tim.  6.  6. 

CJiina. — Tanks  may  be  tilled  up,  but  man's  heart  can  never 
be  closed. 

Telugu. — "When  a  Jangam  (fakir)  was  told  his  house  was 
on  fire,  he  said,  I  have  my  bag  and  my  bowl  with 
me. 

Arab. — To  abstain  from  desires  is  riches. 

Tamul. — A  contented  mind  is  a  specific  for  making  gold. 

Talmud. — "Who  is  the  rich  ?  He  who  has  subdued  his  pas- 
sions. "Who  IS  the  wise  ?  He  who  learns  from  all. 
AVho  is  the  hero  ?    He  who  subdues  his  passions. 

Baclaga. — He  had  nothing  and  was  content.  He  became 
rich  and  is  discontented,  Eccles.  6.  9. 


A  Threefold  Cord  of  Brotherly  Unity.— Eccl.  4.  12. 

There  is  more  pleasure  in  what  is  shared  with  another, 
and  help  is  often  necessary — -if  one  man,  as  Joseph,  is  in 
a  pit,  he  requires  some  one  to  take  him  out.      God  said 


22  EASTERN  PROVERBS  AND  EMBLEMS 

of  Adam  in  Paradise,  "  It  was  not  good  for  man  to  be 
alone,"  Gen.  2.  i  8.  The  BamsaiicJiis,  a  sect  of  Western 
India,  say  regarding  society,  "  A  solitary  lamp,  however 
Lrilliant,  casteth  a  shadow  beneath  it ;  place  another  lamp 
in  the  aj)artment,  and  the  darkness  of  both  is  dissipated." 

Soldiers'  union  is  their  strength.  A  father,  on  Ms 
deatli-hed,  represented  unity  by  a  bundle  of  sticks. 

Love,  like  fire,  streams  forth  by  natural  results  and 
unavoidable  emanations  ;  like  the  vine,  it  withers  and 
dies  if  it  has  nothing  to  embrace. 

The  Apostles  were  sent  forth  two  by  two,  Luke  10.  i; 
in  the  body  all  instruments  of  action  are  by  pairs — hands, 
feet,  eyes,  ears,  legs.  The  live  coed  left  alone  soon  loses  its 
vital  heat.  Iron  sharpens  iron,  Prov.  27.  9,  17;  Ex.  1 8.  7,  9. 

Bengal. — With   men  of  one  mind  even  the  sea  might  be 

dried  up. 
Benrjcd. — Love,  like   a  creeper,   withers  and  dies  if  it  has 

nothing  to  embrace. 
Turk. — The   vessel  which  trusts  to  a  single  anchor  is  soon 

wrecked. 
Badaga. — A  single  coal  does  not  burn  well  j    a  companion- 
less  traveller  finds  the  journey  tedious,  Ecc.  4.  9, 
Bussian. — With  one  hand  I  do  not  even  tie  a  knot. 
Tamul. — Gruel  served  in  the  house  of  a  united  family  is 

enjoyable. 
Afghan. — Tou  cannot  clap  with  one  hand  alone. 
Mahalherat . — Kinsmen  resemble  firebrands  ;  separate  they 

smoke,  united  they  blaze. 
Mahahliarat . — Those  well  united  trees  which  stand  together 

iu  a  clump,  resist  the  fiercest  winds,  owing  to 

their  mutual  support. 
Sanskrit. — A  chariot  will  not  go  ou  one  wheel. 
Scmskrit. — Stay  with  five,*  walk  along  with  five,  eat  along 

with  five,  with  five  there  is  no  sorrow. 


Worldly  Joy  is  the  Crackling  of  Thorns. — Eccl.  7.  6. 
Thorns  at  first  blaze  under  a  pot  as  if  they  would  give 
out  a  mighty  heat,  but  the  water  in  it  is  cold.      Such  is 

*  Referring  to  the  Pauchayat,  or  Indian  jury  of  five  i^ersons. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  23 

worldly  enjoyment :  all  noise  and  smoke — no  heat ;  cold 
as  moonbeams.  Such  is  drunkenness — a  sweet  poison. 
The  wicked  are  compared  to  thorns  because  they  are 
very  troublesome  aud  useless,  and  often  cause  great  pain ; 
while  the  crackling  is  quickly  over  and  with  little  effect, 
as  thorns  when  blazing,  though  they  make  such  a  noise 
and  fire,  give  little  heat  to  the  water.  Similar  is  the 
Bengali  proverb,  a  fire  of  rags  ;  or  the  Basque,  a  fire  of 
straiv. 

All  earthly  things  are  like  the  earth,  founded  on 
nothing ;  they  are  like  Absalom's  mule,  they  will  most 
fail  us  when  we  have  most  need  of  them,  2  Sam.  18.9; 
a  velvet  slipper  cannot  cure  the  gout. 

Dried  cow-dung  was  the  fuel  commonly  used  for  firing, 
but  this  was  remarkably  slow  in  burning ;  a  very  striking- 
contrast  to  thorns  and  furze,  speedily  consumed  with 
crackling  noise.  On  this  account  the  Arabs  would 
frequently  threaten  to  burn  a  person  with  cow-dung,  as 
a  lingering  death. 

Worldly  joys  are  short,  like  a  fly  buzzing  about  a 
candle.  Herod  the  king  was  gorgeously  arrayed,  so  that 
the  people  worshipped  him,  but  he  was  soon  after  devoured 
by  worms,  Acts  12.  23.  Queen  Jezebel,  a  handsome 
woman,  enjoyed  her  grandeur  but  a  short  time,  and  was 
eaten  up  by  dogs,  2  Kings  9.  10,  35.  Bclshazzar  in  his 
grand  banquet  at  Babylon,  a  city  larger  and  mightier 
than  Delhi,  had  his  empire  taken  away  at  once,  as  fore- 
shewn  by  a  handwriting  on  the  wall,  Dan.  5.  5,6. 

Syrian. — Girl,  do  nob  exult  in  thy  wedding  dress,  see  how 

much  trouble  lui'ks  behind  it. 
China. — Look  not  at  the  thieves  eating  flesh,  but  look  at 

them  suffering  punishment 
Cingalese. — Like  getting  on  the  shoulder  of  a  man  sinking 

in  the  mud. 
Talmud. — The  world  is  like  a  wheel  with  buckets  attached 

— the  empty  become  full,  the  full  become  empty. 
Be7igal. — The   actor's  promotion  is   nothing,  only  lasting 

two  hours. 


24  EASTERN  PROVERBS  AND  EMBLEMS 

Arab. — The   worst  day  for  a  cock  is    when  his  feet  are 

washed — i.e.,  previous  to  being  killed,  Jas.  5-  5* 
Versian. — No  honey  without  a  sting,  no  rose  without  a 

thorn. 
China. — Dragging  for  the  moon  reflected  in  the  water. 
Badaga. — For  the  nourishment  of  a  day  he  sacrificed  the 

food  of  a  year. 
Badaga. — In  trying  to  save  a  drop  of  ghi  (butter)  he  upset 

the  ghi-pot. 
China. — To  gain  a  cat  but  lose  a  cow. 
Telugu. — Like  going  to  Benares  and  bringing  back  dog's 

hair. 
Telugu. — Like  a  bag  of  money  in  a  looking-glass,  Ps.  73.  20. 
China. — To  fell  a  tree  to  catch  a  blackbird. 
Talmud.~Th.c  thorns  make  a  loud  noise  in  burning ;  not  so 

wood. 
Shchiti  Shafak. — The    stomach  is  satisfied  with  little  food, 

even   with  vegetables ;   but  the  heart,   although 

gratified    with    the   fulfilment  of  more  than   an 

hundred   desires,   is  incessant  in  pursuing  after 

more,  Eccl.  6.  9. 


Courteousness. — i  Pet.  3.  8. 

Afghan. — Be  it  but  an  onion,  let  it  be  given  graciously, 
Sanskrit. — Complaisance  empties  the  purse. 


A  Cruel  Man  troubles  his  own  Flesh. — Peov.  ii.  17  ;  12.  10. 

The  tender  mercies  of  the  wicked  are  cruel.  So 
Pilate,  Luke  23.  16.  Joscplis  hrctliren  illustrated  it  in 
their  treatment  of  their  brother,  whom  they  cast  into 
a  pit.  Gen.  37.  24.  Adonizcbek  had  his  barbarity  in 
cutting  off  men's  toes  visited  on  himself,  Judg.  i.  6,  7. 
Hamans  cruelty  involved  his  own  sons,  Esth.  9.  25  ; 
on  the  other  hand,  David  showed  his  kindness  by 
rescuing  a  lamb,  even  endangering  his  own  life  for  it, 
I  Sam.  17.  34. 

Afghan. — The  kid's  bleating  is  the  wolf's  laughter. 
Lfrdu. — Boy's  play  is  death  to  the  birds. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  25 

The  Cursing  of  the  Wicked  Vain. — Peov.  26.  2. 
Balaam's  curse  came  not  on  Israel,  ISTeh.   13.2;    nor 
Goliath's,  i  Sam.  17.  43. 

Badaga. — The  jackal  howls — will  my  old  buffalo  die  ? 
Turk. — The  dog  barks — still  the  caravan  passes. 
Cingalese. — Will  the  barking  of  the  dog  reach  the  skies  ? 
Bengal. — A  dog's  bite  is  below  the  knees. 
Tamul. — If  a  dog  bark  at  the  mountain,  will  the  mountain 

be  injured,  or  the  dog  ? 
Badaga. — If  the  cock  crow,  daylight  will  appear ;  will  it  be 

so  if  the  dog  barks  ?  Therefore  do  not  listen  to  a 

fool. 


Bad  Company  the  Unfruitful  Works  of  Darkness. — 

Eph.  5.  II. 

Shdnti  Shatak  states  :  "  Oh  !  ye  mind  like  fish,  swim 
not  in  the  waters  of  woman's  beauty,  for  women  are 
like  nets."  The  Tdugus  say :  "  Unless  you  had  touched 
garlic,  your  fingers  would  not  have  smelt ;"  "  among  a 
hundred  crows  what  could  one  cuckoo  do  ?"  ''  wdiat  does 
a  weaver  want  with  a  young  monkey  ?"  "  bad  company  is 
friendship  with  a  snake  fencing  with  a  sword."  Vanan 
compares  "  entertaining  a  bad  man  in  your  house  to  a  fiy 
entering  the  stomach  ;  will  it  not  torment  you  ?  How 
should  the  saint  mingle  with  men  ?  When  a  drop  of 
water  is  converted  into  a  pearl,  Avill  it  again  unite  watli 
its  former  wave  ?" 

Bad  company  is  called  the  unfruitful  works  of  dark- 
ness ;  they  turn  God's  grace  into  lasciviousness,  Jude  4, 
like  the  soldiers  who  said,  "  Hail,  king  !"  yet  spat  in 
Christ's  face.  Fellowship  with  the  wicked  is  necessary 
in  business,  i  Cor.  5.10;  the  tares  and  the  wheat  are 
together  in  the  Church ;  Christ  went,  however,  as 
a  physician,  not  as  an  associate ;  such  as  Joseph  in 
Egypt,  Nehemiah  in  Persia,  Lot  in  Sodom,  Daniel  in 
Babylon. 

Baglmvansa.—K  good  woman,  beset  by  evil  women,  is  like  the 
chaste  mimosa  surrounded  by  poisonous  herbs. 


26  EASTERN  PROVERBS  AND  EMBLEMS 

Bengal. — He  ^vho  goes  to  Ceylon  becomes  a  demon. 
Arab. — When  the  crow  is  your  guide  he  will  lead  you  to  the 

corpses  of  dogs,  Mat.  23.  16. 
Malabar. — "When  we  strike   mud  we   get    smeared    over, 

I  Cor.  15.  33. 
China. — The  stag  and  the  tiger  do  not  stroll  together. 
Arab. — A  torrent  mixed  with  mud  flowing  on  in  darkness, 

Ps.  5.  9. 
Arab. — Follow  the  owl ;  he  will  lead  you  into  a  ruined 

place. 
Talmud. — No  man  can  remain  with  a  snake  in  a  cage. 
Persian. — Friendship  with  a  fool  is  like  a  bear's  embrace. 
ChanaTc. — Shun   a  wicked    person,    though    endowed  with 

knowledge.       A   serpent,  though   adorned  with 

gems,  inspires  terror. 
China. — The  stag  aud  the  tiger  do  not  tread  the  same  path. 

A  friendship  between  coal  and  ice. 
Talmud. — To  the  wasp  we  must  say,  Neither  thy  honey  nor 

thy  sting — i.e.,  with  some   people  have  nothing 

to  do. 
Arab. — Converse  with  the  bad  is  going  to  sea. 
Persian. — Yoke  not  a  camel  aud  a  cat  together. 
Afghan. — A  bear's  friendship  is  to  scratch  and  tear. 
Turk. — Yoke  not  to  the  same  carriage  a  camel  and  an  ox. 
Afghan. — Who  lives  with  a  blacksmith  will  at  last  go  away 

with  burnt  clothes. 
Bengal. — You  only  stink   your    hand  by  killing  a  musk 

rat. 
Modern  Greek. — If  you  sit  down  with  a  lame  man,  you  will 

learn  to  halt. 
Bengal. — The  ram  has  entered  the  horse's  stable — i.e.,  a  fool 

among  the  intelligent. 
Tamul. — The  fowl  brought  up  with  the  pig  will  eat  dirt. 
Polish. — Inquire  after  a  neighbour   before  you  purchase  a 

house  ;    inquire    after  a  companion   before   you 

make  a  journey. 
Bengal. — Blackness  leaves  the  coal  when  the  fire  enters — 

i.e.,  the  improving  effect  of  good  company. 
Talmud. — Near  to  the  perfumer  is  fragrance. 
Persian. — One  scabby  goat  infects  the  flock. 
Urdu. — No  twisting  a  rope  of  sand.     Is  the  bullock's  sore 

tender  to  the  crow  ? 
Telugit,. — Among  a  hundred  crows  what  can  one  cuckoo  do  ? 


ILLUSTRATIVE  OF  OLD  TRUTHS.  2f 

Telugu. — The  bullock  pulled  towards  the  sun  and  the 
buffalo  towards  the  shade. 

Malay. — Will  oil  mix  with  water  ? 

Kurd. — Who  talks  with  the  smith  receives  sparks. 

China. — Near  putrid  fish  you  will  stink.  Though  convers- 
ing face  to  face,  their  hearts  have  a  thousand  hills 
between  them. 

Telutju. — If  you  drink  milk  under  a  date-tree,  they  will 
say  it  is  toddy. 

Modern  GreeTc.—li  you  sit  down  with  one  who  is  squint- 
eyed  in  the  evening,  you  will  become  squint-eyed 
or  cat-eyed. 

Sanshrit. — A  bad  man,  though  adorned  with  learning,  is  to 
be  shunned.  Is  a  snake  adorned  with  a  gem  not 
to  be  feared  ? 


Owe  no  Debt  tout  Love.— Rom.  13.  8. 

See  Parable  of  Debtor,  Matt.  18.  28. 

Bengal. — The  goat  tied  up  is  at   the  will  even  of  a  child — 

i.e.,  the  debtor.  Matt.  18.  30. 
TurTc. — Eather  hungrv  on  going  to  bed   than  debts    on 


rising. 


Telugti. — Eice,  water,  and  salt  without  debt  are  good. 
Japan. — An  angel  in  borrowing,  a  devil's  face  in  returning. 
Basciue. — He  shuts  one  hole  by  opening  another— i.e.,  he 
pays  his  debts  in  opening  new  loans. 


Decision.— No  Serving  Two  Masters.— i  Kings  18.  21. 

Malay. — We  don't  feel  cold  on  going  into  the  deep  water. 

Arab. — It  is  hard  to  chase  and  catch  two  hares. 

Afghan. — Do  not  take  hold  of  sword-grass  ;  but  if  you  do, 

grasp  it  tight. 
Modern  OreeJc. — Two  water-melons  cannot  be  carried  under 

one  arm. 
Russian. — Better  not  to  fire  on  the  tiger  than  to  wound  her, 
Syriac.—Be  not  water,  taking  the  tint  of  all  colours. 
Galic. — Strike  at  every  tree,  yet  none  is  felled. 
Malay. — To  be  out  of  temper  with  water  in  the  hold — i.e., 

to  be  sulky  and  do   nothing  when  the  boat  has- 

sprung  a  leak. 


^8  EASTERN  PROVERBS  AND  EMBLEMS 

Talmud. — To  the  wasp  we  must  say,  Xeitlier  thy  honey 
nor  thy  sting — i.e.,  with  some  people  have  nothing 
to  do. 

Basque. — Who  goes  quickly  goes  twice. 

Teliuju. — Before  cutting  down  the  forest,  is  it  necessary  to 
consult  tlie  axe  ? 


Deeds,  not  Words. — Jas.  2.  6. 

Af(jlian. — Who  loves,  labours. 

Telufju. — Sweet  words,  empty  hands. 

Telucju. — Tour  mouth  a  sweet  plum,  your  hand  a  tliorn 
bush. 

Urdu. — A  lofty  shop,  but  tasteless  sweetmeats. 

Urdu,. —  Kindness,  but  no  milk. 

Turk. — Thoughtheyare  brothers,  their  pockets  arenot  sisters. 

TurTc. — To  speak  of  honey  will  not  make  the  mouth  sweet. 

Turh. — It  is  not  by  saying  Honey,  honey,  that  sweetness 
comes  into  the  mouth. 

Bengal. — By  words  he  softens  the  minds,  but  words  will  not 
soften  the  rice. 

Galic. — The  nodding  of  the  head  does  not  make  the  boat 
to  row. 

Teli(gu.—1\\^  words  leap  over  forts,  his  feet  do  not  cross 
the  threshold. 

Telugu. — Great  words,  but  small  measure. 

Bussian. — A  tale  is  soon  told  ;  a  deed  is  uot  soon  done. 

Balian. — Words  are  women,  deeds  are  men. 

Telugu,. — It  is  easy  to  talk,  but  hard  to  stay  the  mind ;  we 
may  teach  others,  bu.t  cannot  ourselves  under- 
stand :  it  is  easy  to  lay  hold  on  the  sword,  but 
hard  to  become  valiant.  Matt.  7.  26. 

Bussian. — Many  counsellors,  few  helpers. 

Telugu. — If  you  do  not  ask  me  for  food  and  raiment,  I  will 
care  for  you  as  my  own  child. 

Canara. — Knowledge  consisting  of  words  is  an  earthen 
vessel  with  holes. 

China. — We  do  not  cook  rice  by  babbling. 


The  Double-Minded. — Unstable  as  a  Wave.— Jas.  i.  8. 
There   are  doiiblc-tongucd,    i    Tim.    3.    8 ;  the  double- 
minded,  as  tqnd  water,  to  be  spued  out,  Eev.  3.  16. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  29, 

Malay. — Do  not  embark  in  two  boats,  for  you  will  be  split 
and  thrown  on  your  back,  Luke  16.  13. 

Aral). — Eiding  two  horses  at  the  same  time. 

Turk. — Who  stands  hesitating  between  two  mosques  returns 
■without  prayer,  Matt.  6.  24. 

^Russian. — He  hunting  two  hares  does  not  catch  even  one. 

Aral. — Doubt  destroys  faith  as  salt    does    honey,    Eom 
14.  23. 

Bengal. — He  sees  Jagannath's  car,  and  sells  plantains  at 
the  same  time. 

Modern  Greek. — A  rolling  stone  gathers  no  moss. 

^e/z^yz^.— A  double-minded  man  is  a  post  in  the  mud  swing- 
ing to  and  fro — i.e.,  one  who  wakes  the  master, 
and  gives  the  thief  a  stick. 


Cast  not  Holy  Things  to  Dogs.— Matt.  7.  6. 

Sacrificial  remains  were  not  to  be  given  to  doo-s,  as 
they  were  counted  so  unclean. 

Tlic  loiclccd  resemble  dorjs  in  ten  points : — 

1 .  Differ  in  dispositiooi  and  size,  yet  all  are  dogs.  The 
young  man  that  Jesus  loved  was  a  sinner  as  well  as 
Judas;  the  Pharisee  as  well  as  the  publican,  Mark  10.  21. 

2.  Some  are  vile,  beastly,  eat  dead  bodies  in  the  river, 
licked  Lazarus's  sores,  Luke  16.  21;  Ahab's  blood, 
I  Kings  22.  38.  Such  are  men  enslaved  to  diverse 
Insts. 

3.  CJmrlish,  snajJjnsh  ;  bay  at  the  moon ;  so  the  Jews 
gnashed  on  Stephen  with  their  teeth,  Acts  7.  54. 

4.  Bite  and  tear  men  ;  so  do  bloodhounds,  bulldogs,  Jer. 
15.3;  such  was  Paul  before  his  conversion.  Some  bark 
and  bite  not ;  others  bite,  but  bark  not ;  so  some  injure 
secretly,  while  chains  are  necessary  for  very  fierce  ones. 

5.  Some  used  as  Imtnters;  so  the  devil  used  persecu- 
tors, Ps.  22.  16. 

6.  Bite  each  other ;  so  the  Egyptians  destroyed  each 
other  as  well  as  the  Jews  ;  so  in  the  case  of  Babylon  and 
the  Jews. 

7.  Greedy,  Is.  56.  1 1  ;  never  satisfied. 


30  EASTERN  PROVERBS  AND  EMBLEMS 

8.  Become  sometimes  mad,  tlieu  great  mischief  arises, 
Phil.  3.  2. 

9.  Lazy  ;  hence  the  proverb,  "  A  dog's  life,  hunger  and 
ease;"  the  prodigal  son  fed  on  husks,  Luke  15.  16. 

10.  Shut  out  of  doors.    Without  are  dogs,  Eev.  22.  15. 
Some   dogs   watchful,   loving,  and  protecting;   yet  all 

dogs  throw  uj)  when  sick  a  loathesome  vomit  and  swallow 
it  again;  so  those  who  turn  back  to  sin,  Prov,  26.  11  ; 
applied  to  the  Gentiles  by  Jews,  Matt.  15.  27. 

Beware  of  dogs,  Phil.  3.  2  ;  unfaithful  ministers  dumb 
dogs.  Is.  56.  10.  A  false  teacher,  so  called,  i  Sam. 
24.  14;  so  the  Sodomites;  Pharaoh. 

ChanaTc. — "What  use   of  science  to   a  man  without  sense, 

or  a  looking-glass  to  a  blind  man  ? 
Telucjii. — What    does    a    bullock    know    of  the    taste    of 

parched  grain  ?     AVhat  does  an  ass  know  of  the 

smell  of  perfume  ? 
Bengal. — Krishna's  name  in  a  crow's  mouth.   Peediug  a  dog 

with  pulse. 
Arab. — The  world  is  a  carcase,  and  they  who  seek  it  are  dogs. 
Telugu. — AVill  a  dog  recognize  the  priest ;  it  will  only  snap 

at  him,  seize  and  tear  the  calf   of  his  leg,  Mat. 

Telugu. — If  authority  be  given  to  a  low-minded  man,  he 
will  chase  away  all  the  honourable :  can  a  dog 
that  gnaws  shoes  taste  the  sweetness  of  the 
sugar-cane  ? 

Bengal. — The  thief  and  hog  have  one  road — i.e..,  impurity. 


Meek  as  a  Dove. — Matt.  10.  16. 

A  soft  tongue  breaketh  the  bone,  Prov.  25.  15. 
David,  suffering  from  the  wicked,  "wished  to  have  the 
wings  of  a  dove,  which  flies  very  rapidly,  and  loves  free- 
dom like  the  dove  imprisoned  in  the  ark,  Ps.  5  5-  ^• 

Tlie  meek  resemhle  a  dove  in  four  i^oints : — 
I.  Harmless    in    the  midst   of  a   crooked  generation, 
Phil.   2.    15;  yet  he  is  to  be  wise  as  a  serpent,  ]\Iatt. 
10.  16. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  31 

2.  Hates  imimre,  things,  not  like  the  crow  or  jackal ; 
the  Holy  Spirit  in  the  form  of  a  dove  descended  on  John 
at  his  baptism,  Matt.  3.  16. 

3.  8hvM8  birds  of  prey;  its  mild  eye  very  different 
from  the  hawks ;  it  is  mild,  but  sharp,  enabling  it  to  flee 
from  danger. 

4.  Loves  its  liome,:  if  taken  hundreds  of  miles  away,  it 
will  find  its  way  back ;  hence  it  is  used  to  carry  letters 
tied  to  its  legs.  The  believer's  home  is  with  dove-like  men 
in  the  clefts  of  the  Eock  of  Asres. 

Abraham,  though  the  elder,  waived  his  right  of  choice 
for  the  sake  of  peace,  and  promptly  removed  all  occasion 
of  strife.  Gen.  i  3.  7—9 ;  and  God  put  honour  upon  him 
after  his  disinterestedness.  Gen.  13.  16,  It  is  called 
sheepishness  to  be  meek,  but  it  is  a  likeness  to  Him  that 
was  as  a  sheep  before  the  shearers,  not  ojoening  his 
mouth,  Isa.  53.  7;  it  is  a  portion  of  His  siDirit.  The 
meek  shall  inherit  the  earth,  Matt.  5.5. 

Hebrew. — Kindle  not  the  coals  of  a  sinner,  lest  thou  be 

burnt  with  the  flame  of  his  fire. 
Persian. — -A  pleasant  voice  brings  a  snake  out  of  his  hole. 
Turk. — One  drop  of  honey  catches  more  bees  than  a  ton  of 

vinegar. 
Turlc. — Tread  not  on  a  sleeping  snake. 
TiirTc. — Have  in  life  the  force  of  a  lion,  the  sagacity  of  an 

elephant,  and  the  sweetness  of  the  lamb. 
China. — Rousing  a  sleeping  tiger  exposes  to  harm. 
China.- — Stir  not  the  fire  with  a  sword — i.e.,  provoke  not 

by  anger. 
Bussian. — Good  greeting  softens  a  cat. 
Telugu. — The  Ganges  flows  with  a  tranquil  course,  but  a 

foul  stream  rushes  with  a  roar.     Tlius  the  base 

can  never  be  mild  as  the  noble,  Luke  21.  19. 


The  Wicked  are  Dross.— Ps.  119.  119, 

The  wicked  are  made  of  the  earth,  and  return  to  it ; 
they  prosper  in  the  earth ;  not  so  the  righteous.  Nettles 
grow  in  any  soil,  Ps.  -^y.  i,  2  ;  not  so  flowers. 


32  EASTERN  PROVERBS  AND  EMBLEMS 

The  ivickccl  like  dross  in  six  points  : — 

1 .  Eesemble  the  metal,  but  only  in  aiJiJcarance ;  so 
the  wicked,  Ps.  66.  lo,  have  a  name  to  live,  Eev.  3.  i. 

2.  To  be  humt  and  consumed  in  the  fire;  not  so  silver, 
"which  is  only  refined  ;  wicked  like  a  house  on  the  sand, 
Matt.  7.  27  ;  Ezek.  22.  20. 

3.  Mixed  with  pure  metal  only  temporary;  so  the 
wheat  and  chaff.  Matt.  13.  30  ;  the  sheej)  and  goats  are 
only  together  for  a  time. 

4.  Unprofitable;  the  good  are  gold  or  diamonds,  though 
esteemed  in  the  world  the  offscouring,  i  Cor.  4.  13. 

5.  God  takes  away  the  dross  by  judgment,  Matt.  3.12; 
by  church  censures,  i  Cor.  5.  5.  Dross  more  ahundant,. 
Luke  13.  23,  24. 

6.  Not  improved  by  fire  as  silver  or  gold  is;  Jerusalem 
was  thus  compared  to  a  pot,  Ezek.  24.  6. 

Tamul. — AVhat  avail  heights  in  the  dunghill  ?  is  the  town 

disparaged  by  being  low  ? 
Modern  Greek. — This  fig-tree  is  for  the  fire — i.e.,  a  useless 

person. 
Tamul. — Of  what  use  is  the  ripening  of  a  poisonous  tree 

in  the  middle  of  a  village  ? 


Man's  Corruption  like  the  Ethiopian's  Skin.— Jee.  13.  23. 

Man  is  said.  Job  15.  16,  to  drink  in  iniquity  like 
water — i.e.,  allusion  to  the  prodigious  quantity  of  water 
swallowed  by  a  camel  on  setting  out  on  a  journey. 
Though  the  corruption  from  Adam  cannot  be  changed 
by  nature,  yet  God's  Spirit  can  do  it  by  supernatural 
powder  :  thus  Paul,  from  being  a  persecutor  of  the 
Christians,  in  three  days  so  changed  as  afterwards  to 
become  a  preacher  of  Christianity. 

Bussian. — The  wolf  changes  his  hair,  but  yet  remains  the 
wolf  However  you  bind  a  tree,  it  will  always 
grow  upward.  Though  you  put  oil  on  a  dog's- 
tail,  it  will  never  become  straight. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  33 

Urdu. — If  you  put  a  crow  in  a  cage,  will  it  talk  like  a 
parrot  ? 

Sanslcrit. — The  nim   tree    will  not   be  sweetened  though 
you  water  it  with  milk. 

Niti  Sar. — Though  the  crow's  beak  be  gold,  and  his  feet 
diamonds,  yet  the  crow  cannot  become  a  swan. 

Persian. — A  black  cat  will  not  be  washed  white  by  soap. 

Kurd. — Out  of  a  dog's  tail  you  cannot  get  fat. 

Veman. — If  you  take  a  bear-skin  and  wash  it  ever  so 
long,  will  it,  instead  of  its  native  blackness,  ever 
become  white  ?  If  you  beat  a  wooden  image, 
will  it  hence  acquire  any  good  quality  ? 

TurJc. — In  washing  a  negro  we  lose  our  soap. 

Urdu. — Will  the  gall-nut  become  as  sweet  as  the  cocoa- 
nut,  though  watered  with  honey  ? 

Penrjal. — The  nightingale  lays  its  young  in  the  crow's  nest,, 
but  the  young  do  not  behave  as  crows. 

Tamul. — Are  young  fish  taught  to  swim? 

Tamul. — Though  we  feed  a  snake  with  milk,  it  will  yield 
poison, 

Sanskrit. — By  slitting  the  ear  and  cutting  the  tail,  a  dog  is 
but  a  dog,  not  a  horse  or  ass. 


The  Eye  of  Faith. — Heb.  ii.  27. 

The  eye  of  faitli  differs  from  the  eye  of  sense  in  two 
points.  The  eye  of  sense  grows  dim  with  age,  i  Sam.  3.2; 
the  eye  of  faith  brightens  ;  the  eye  of  sense  sees  not  far  ; 
the  eye  of  faith  sees  beyond  the  stars,  like  Stephen, 
Acts  7.  5  5;  or  Jacob,  who  lay  at  night  on  the  desert, 
with  a  stone  for  his  pillow,  yet  saw  a  vision  of  angels,  Gen. 
28,  12.  There  are  eyes  full  of  uucleanness,  2  Pet.  2.  14  ; 
the  eyes  of  the  fool  are  in  the  ends  of  the  earth,  Prov. 
17.  24  ;  the  proud  eye  is  a  lofty  one,  Psa.  131.  i.  Eve 
was  deceived  by  the  eye.  Gen.  3.  6  ;  so  Achan's  eye  by 
the  garment,  Jos.  7.  2 1  ;  so  Samson's  eye  by  Delilah, 
Judg.  16.  I  ;  so  Ahab,  i  Kings  21.2;  so  Nebuchadnez- 
zar, Dan,  4.  27—33.  There  are  three  eyes — the  eye  of 
sense,  common  to  the  brute ;  the   eye   of  reason,  peculiar 

D 


34  EASTERN  PROVERBS  AND  EMBLEMS 

to  man,  Mark  8.18;  and  tlie  eye  of  faith,  peculiar  to  the 
righteous,  which  can  see  beyond  this  workl,  can  see  the 
future,  John  8.  56,  can  see  minute  things,  Bartimeus 
was  blind,  yet  he  had  the  eye  of  faith,  Mark  10.  46. 

Telugii,. — The    God  who  destroyed  the   eyes  gave  under- 
standing as  a  compensation. 
TiirJc. — Invisible  things  are  more  numerous  than  visible. 
Modern  Greek. — The  eyes  of  the  hare  are  one  thing,  those 

of  the  owl  another. 
Yeman. — Large  is  the  eyeball,  minute  the  pupil ;  yet  in. 

the  pupil  alone  exists  the  source  of  vision ;  such 

are  the  media  through  which  we  see  the  Deity. 
Afghan. — Though  the  eyes  be  large,  they  act  through  small 

pupils. 
Bengal. — The  lame  can  leap  over  mountains  by  God's  aid. 

2  Cor.  12.  9. 
Sanskrit. — Who  are  destitute  of  sigJit  ?     Those  who  do  not 

perceive  the  future  world. 
Kurd. — All  those  who  know  have   eyes  and  see  ;   all  those 

who  know  not  have  only  two  holes  in  the  forehead. 
Badaga. — The  son  of  a  king   sees  more   with  half  an  eye 

than  the  son  of  a  fool  with  two. 
Aral). — Dim  eyes  do  not  ensue  when  the  mind's  eyes  are 

bright. 
Yeman. — Like  as  the  fish  in  the  waters,  through  desire  of 

the  delicious  bait,  is  fixed  on  the  hook  and  perishes ; 

so  a  man,  if  seized  with   desire,  is  also  ruined, 

Jas.  I.  15. 
Yeman. — A  good  work  performed  with  a  pure  heart,  though 

small,  is  not  trifling.     How  large  is  the  seed  of 

the  banyan  and  the  mustard  tree  ?     Luke  21.2. 
Aral). — The  eyes   are   of  little  use  if  the   mind  be  blind. 

Mark  8.  18. 


.    The  Fire  of  the  Tongue.— Jas.  3.  6. 

TliG  tongue  like  a  fire  in  three  points : — 

Solomon  writes :  "  A  soft  tongue  breaketh  the  bone." 
Prov.  25.  15  ;  so  Jacob  found,  Gen.  32.  4,  that  a  gentle 
answer  softens  the  heart.    The  Bengalis  say,  "  Quiet  water 


ILLUSTRATIVE  OF  OLD  TRUTHS.  35 

splits  a  stone ;"  the   Germans,  "  Patience   breaks  iron," 
Gen.  32.  1 1-20 ;    i  Sam.  25.  35. 

1.  Fire  gives  heat  which  makes  (passion)  boil  over, 
while  a  man  of  understanding  is  of  a  cool  spirit.  Pro  v.  1 7. 
27;  so  Christ,  Matt.  27.  12-14. 

2.  Kindles  great  things.  Matt.  12.  'ijG;  hence  fire 
called  a  good  servant,  but  a  bad  master.  Pro  v.  26,  i  8—20. 

3.  Scorches  and  gives  pain  ;  so  the  wicked  compared  to 
coals  of  juniper,  Ps.  120.  4,  which  burn  hot  and  long. 

The  fire  of  the  evil  tongue  is  kindled  from  hell ;  not 
so  the  zeal  of  the  righteous,  compared  to  a  live  coal, 
Isa.  6.  6 ;  the  cloven  tongues  of  fire  were  harmless, 
Acts  2.  3. 

Tamul. — The  words  of  a  babbler  are  fine  dust. 

Afglian. — A  great  spear-wound  is  well  to  heal  quickly  ;  a 

severe  tongue-wound  becomes  a  sore  in  the  heart, 

healeth  not. 
Cliina. — A  man's  conversation  is  the  mirror  of  the  heart. 
TurJc. — Who  masters  his  tongue  saves  his  head. 


Little  Sins  like  Dead  Flies  in  Ointment. — Eccl.  10.  i. 

Telugu — "  The  remains  of  a  debt,  a  sore,  or  a  fire  should 
not  be  left,  as  they  may  increase." 

Vcman — A  stone  in  the  shoe,  a  gadfly  in  the  ear,  a 
mote  in  the  eye,  a  thorn  in  the  foot,  and  a  quarrel  in  a 
family,  however  small  in  themselves,  are  unspeakably 
tormenting,  2  Cor.  12.  7. 

The  text  refers  to  the  acid  salts  in  insects  which  dis- 
pose syrups  to  fermentation,  and  then  to  putrescence, 
causing  a  bad  smell  and  sour  taste,  and  so  the  whole 
ointment  is  spoiled,  as  a  little  leaven  leavens  the  whole 
lump,  I  Cor.  5.  6  ;  the  tongue  is  a  little  fire,  and  kindles 
great  things,  as  the  little  helm  of  a  ship  turns  a  big  vessel, 
Jas.  3.  4.  A  small  leak  will  sink  a  great  ship  :  break 
one  link  in  the  chain,  the  whole  goes. 

D  2 


36  EASTERN  PROVERBS  AND  EMBLEMS 

Cliina. — It  is  with  law  as  with  dykes — in  whatever  part  tliej^ 

are  broken,  the  rest  becomes  useless.     No  ease 

for  the  mouth  when  one  tooth  is  aching. 
Malabar. — A  coir  improperly  twisted  will  break  the  whole 

mass. 
Siissian. — A  spoonful  of  tar  in  a  barrel  of  honey,  and  all  is 

spoiled. 
Oriental. — Good  qualities   eftace  not  bad,  as  sugar  mixed 

with  poison  does  not  prevent  the  poison  being 

mortal. 
Kurd. — A  vessel  of  honey  with  a  drop  of  poison  in  it. 
Cingalese. — The  tree  which  (when  young)  you  could  have 

nipped  off  with  your  nail  you   cannot  afterwards 

cut  with  your  axe. 
Modern  OreeTc. — A  little  bait  catches  a  large  fish. 
Urdu. — It  is  a  sin  whether  you  steal  sesamum  or  sugar. 
Tamul. — Though  the  thorn  in  the  foot  be   small,  yet  stay 

and  extract  it. 
China. — To   spare    a  swelling  till    it    becomes    an    ulcer, 

Jas.  2.  lO. 
Malay. — One   piece  of  arsenic  suffices  to  kill  a  thousand 

crows. 
Telugu. — To  look  at  it,  it  is  like  a  musk   rat ;  but  to  dig 

into  walls,  it  is  a  bandicoot. 
Tapan. — Poking  out  the  eye  with  an  insignificant  twig. 
Jlehrew. — Of  a  spark  of  fire  a  heap  of  coals  is  kindled."^ 


Life  a  Flood. — Ps.  90.  5. 

This  Psalm  was  composed  by  Moses  towards  the  close 
of  his  wandering  in  the  desert,  when  human  life  had  been 
shortened,  and  when  out  of  3,000,000  Jews  that  came 
into  the  wilderness  only  two  adults  were  allowed  to  enter 
Canaan. 

There  are  more  than  1,000,000,000  of  j^eople  in  the 
world,  composed,  like  the  Ganges  and  Brahmaputra,  of 
streams  of  many  nations ;  they  make  a  great  noise ;  like 
a  flood,  rise  suddenly,  and  as  suddenly  go  down  to  the 

*  There  is  the  well-known  homely  French  and  English  proverb, 
"  For  want  of  a  nail  the  horseshoe  was  lost;  for  want  of  a  shoe 
the  horse  was  lost :  for  want  of  a  horse,  the  rider  was  lost. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  37 

ocean  of  Eternity,  Some  of  these  floods  fertilize  the 
soil,  while  others  sweep  away  cattle  and  villages ;  so  some 
men  lead  the  lives  of  sheep,  others  of  goats. 

China. — The  waves  flowing  away  chase  those  that  precede ; 

in  the  world  the  new-born  chase  away  the  old, 

and  they  also  pass  away ;  no  feast  lasts  for  ever. 
Sussian. — There  are  not  two  summers  in  one  vear,  Jer. 

8.  20. 
Japan. — As  the  stars,  so  man  appears  little  at  a  distance. 
Persian. — The  world  is  like  an  old  building  on  the  banks 

of  a  stream — it  carries  away  piece  by  piece ;  in 

vain  you  stop  it  with  a  handful  of  earth. 
Telugu. — If  the  priest  does  not  come,  will  the  new  moon 

wait  for  him  ? 
Tamul. — Does  any  one  desire  to  chew  his  betel  over  again  ? 

Gren.  47.  9. 


Life  passes  as  a  Flower.— i  Pet.  i.  24. 
Though  the  flowers  are  clad  with  a  raiment  superior  in 
heauty  to  Solomon's,  yet  the  scythe  of  death,  sunshine, 
storm,  rain,  or  worms  sweep  them  away.  The  Prabodh 
Chandrodaya  says  the  society  even  of  friends  is  a  flash 
of  lightning  which  is  dazzling,  but  momentary.  The 
righteous,  like  a  plant,  may  lose  his  flower  on  earth,  but 
he  will  he  transplanted  to  the  gardens  of  Paradise. 

China. — The  swallow  plastering  its  nest  is  labour  lost — 

i.e.,  it  soon  migrates. 
China. — We  find  trees  in  the  mountains  i,00O  years  old  ; 

we  rarely  find  a  man  loo  years  old. 
Tm^Tc. — Have  you    ever    seen   a    day  which   ends  not  in 

evening  ? 
Turk. — Happiness  is  like  crystal — when  it  shines  the  most 

it  soon  cracks. 
Aral. — Every  day  in  thy  life  is  a  leaf  in  thy  history. 
Modern  Greek. — Many  dead  are  sitting  at 'the  head  of  the 

sick  man — i.e.,   many  of  those  who  visit  a  sick 

man  die  before  him. 
Afghan. — Life  is  not  such  a  mouthful  that  a  man  should 

gulp  it  down  whole ;  life  is  not  so  short  that  a 

man  should  live  heedless. 


38  EASTERN  PRO  VERBS  AND  EMBLEMS 

Arab. — Life  like  a  fire  begins  in  smoke,  ends  in  ashes. 
China. — The  moon  is  not  always  round ;  the  clouds  some- 
times disappear. 
Japan. — Life  is  a  light  before  the  wind,  Job  7.  7. 
Arab. — Like  a  moth  falling  on  a  liglited  candle. 


God-fearing  the  Fountain  of  Life. — Peot.  14.  27. 

Fear  of  God  differs  from  the  loiched's  fear  in  five  joints: — 

One  kind  of  fear  has  torment,  i  John  4.  1 8  ;  such  was 
Adam's,  Gen.  3.  8-10,  the  devil's,  Jas.  2.  19.  The 
other  is  reverential,  and  leading  to  watchfulness ;  as 
Joseph,  Gen.  39.  9,  Noah,  Heb.  11.  7,  This  is  the 
beginning  of  knowledge,  Pro  v.  1.7. 

Arab. — The  fear  of  God  makes  the  heart  shine. 

Afghan. — The  shelter  of  a  tamarisk  is  equal  to  that  of  a 

mountain  for  a  man  who  fears  not  God — i.e.,  no 

restraint  in  wickedness  for  those  not  fearing  God. 
Arab. — There  are  four  things  God  cannot  do  :  He  cannot 

lie  ;  He  cannot  die  ;  He  cannot  deny  Himself ; 

and  He  cannot  look  favourably  on  sin. 


The  Heart  the  Fountain  of  Action. — Mat.  15.  19. 

Sanskrit. — If  the  heart  be  impure,  all  actions  will  be  wrong., 
Turk. — The  eyes  are  a  balance  of  which  the  heart  forms 

the  weight. 
Telugu. — A  good  work  performed  with  a  pure  heart,  though 

small,  is  not  trifling.     How  large  is  the  seed  of 

the  banyan  and  the  mustard  tree  ?  Luke  21.2. 
Sanskrit. — The  poison  of  a  scorpion  is  in  his  tail,  of  a  fly 

in  his  head,  of  a  snake  in  his  fang  ;  but  of  a  bad 

man  in  his  whole  body,  Isa.  1.5. 


The  Wicked  are  Foxes.— Luee  13.  32. 

Herod  the  king  was  called  a  fox,  because  he  tried  to 
catch  Christ  by  cunning,  Lidvc  13.  32,  Mat.  2.  8  ;  false 
teachers  are  also  so  called,  Ezek.  13.4;    they  used  rough 


ILLUSTRATIVE  OF  OLD  TRUTHS.  39 

garments   to   deceive,  Zech.  13.  14,  in  imitation   of  the 
true  teachers,  who  wore  sackcloth  and  hairy  garments. 
The  vAched  arc  like  foxes  in  Jive  points  : — 

1.  Craftiness.  The  fox  when  pursued  and  caught  pre- 
tends to  be  dead ;  he  uses  his  tail  to  catch  crabs ;  he  has 
many  entrances  to  his  den ;  he  moves  crookedly  and 
steals  up  lightly,  ISTeh.  4.  3,  yet  he  does  not  escape. 

2.  Cruel  and  destructive.  He  destroys  more  than  he 
kills;  makes  havoc  among  grapes. 

3.  Attacks  at  night ;  the  wicked  called  children  of 
darkness,  i  Thess.  5.  5. 

4.  Greedy.  The  fox  eats  all  kind  of  filthy  putrid 
things,  lives  on  filth,  digs  up  dead  bodies. 

5 .  Moves  in  iKichs  to  destroy ;  so  Samson  used  three 
hundred  of  them  with  lighted  brands  to  their  tails  to  fire 
the  corn,  Judg.  15.4;  the  wicked  combine  to  do  evil. 

Christ  said  even  the  foxes  had  holes,  but  he  had  not 
where  to  lay  his  head,  Luke  9.  58. 

Turk. — The  fox  goes  at  last  to  the  shop  of  the  furrier. 


Friendship  like  Perfume,  rejoicing  the  Heart.— Ps.  27.  9. 

Abraham  was  the  friend  of  God,  Jas.  2.  23  ;  Jonathan 
and  David  had  close  friendship,  i  Sam.  18.  i. 

Urdu. — The  friendship  of  the  base  is  a  wall  of  saud. 
Aral. — A  bad  friend  is  like  a  smith,  who,  if  he  does  not 

burn  you  with  fire,  will  injure  you  with  smoke. 
Aral. — ^A  fool  or  unlearned  is  an  enemy  to  himself :  how  is 

he  a  friend  to  others  ? 
Arab. — Three  thiugs  are  not  known  except  in  three  points  : 

courage  except  in  war,  the  wise  except  in  anger, 

a  friend  except  in  adversity. 
Afcjlian. — Grod  will  remain,  friends  will  not,  Prov.  18.  24. 
Turk. — Friends  are  one  soul  in  ttvo  bodies. 
Gujerat. — A  rat  and  cat's  friendship. 

Persian. — Friendship  with  a  fool  is  the  embrace  of  a  bear. 
Talmud. — A  man  without  a  friend  is  a  left  hand  without  the 

right. 


40  EASTERN  PROVERBS  AND  EMBLEMS 

Oliina. — It  is  only  with  the  eye  of  others  we  see  our  own 
defects. 

China. — Without  a  clear  mirror  a  woman  cannot  know  the 
state  of  her  face  ;  without  a  true  friend  a  man 
cannot  discern  the  nature  of  his  actions. 

Afglian. — The  ass's  friendship  is  kicking. 

Telugu. — The  friendship  between  fire  and  water. 

Jaj)an. — A  friend  at  hand  is  better  than  relations  at  a 
distance. 

Kirat  Arjiin. — The  friendship  of  the  bad  is  like  the  shade 
of  some  precipitous  bank  with  crumbling  sides, 
w"hich,  falling,  buries  him  who  sits  beneath. 


The  Wicked  like  Goats. — Mat.  25.  31,  :^2>- 

The  devil  is  worshipped  in  some  countries  under  the 
form  of  a  goat. 

The  goats  like  the  ivickccl  in  four  points  : — 

1 .  Feed  among  sheep ;  but  the  Great  Shepherd  will 
separate  them  at  the  judgment-day  ;  so  hypocrites  in  a 
church  as  tares  among  wheat. 

2.  Mischievous;  destroy  trees,  plants ;  hence  bad  princes 
so  called,  Zech.  10.  3. 

3.  Unclean  ;  so  the  wicked,  2  Pet.  2.  7. 

4.  Greedy.  A  hundred  goats  will  eat  as  much  as  a 
thousand  sheep ;  so  Ahab  coveted  NahotKs  vineyard,  though 
he  was  so  rich  himself,  i  Kinos  2 1 . 

Bengal. — What  will  not  a  goat  eat  or  a  fool  say  ? 
ChanaJc. — An  uneducated  maa  in  society  is  a  crane  among 
swans. 


All  Flesh  is  Grass. — Isa.  40.  6. 

What  is  more  frail  than  grass  ?  In  tropical  countries 
it  comes  up  in  the  spring,  flourishes  for  a  short  period, 
and  is  then  cut  down ;  or,  if  not  severed  from  its  root  by 
the  scythe,  it  soon  withers  away.  In  India  especially 
the  great  heat  of  the  sun  quickly  withers  away  the  grass. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  ^^ 

which  becomes  quite  brown,  or  disappears  in  the  hot' 
weather.  So  weak  are  we,  and  so  unable  to  resist  the 
stroke  of  death.  We  come  up,  and  are  cut  down !  The 
spring-time  of  life  is  soon  gone,  the  season  of  harvest 
comes,  and  death  strikes  the  fatal  blow.  Nothing  can 
make  man  a  solid  substantial  being,  but  the  being  born 
again  of  the  incorruptible  seed,  the  Word  of  God,  which 
will  transform  him  into  an  excellent  creature,  whose  glory 
will  not  fade  like  the  flower,  but  shine  like  an  angel's 
face. 


Gratitude  the  Memory  of  the  Heart. 

Praise,  the  expression  of  gratitude,  is  called  the  fruit 
of  the  lips,  Heb.  13.  15  ;  a  garment,  Isa.  61.  3  ;  see  the 
case  of  the  lame  man  in  the  Temple,  Acts  3.  8  ;  of  the 
chief  butler.  Gen.  40.  2  3  ;  and  of  the  parable  of  the  two 
debtors,  Luke  7.  41—43. 

Tamul. — A  benefit  conferred  on  the  worth}^  is  engraved  in 

stone  ;  on  the  unkind,  written  in  water. 
Malay. — The  bean  forgets  its  pod,  Isa.  51-  !• 
Bengal. — Having  eaten  his  salt,  he  esteems  his  virtues. 
Cingalese. — A  line  inscribed  in  water — i.e.,  the  ungrateful. 
Telugib. — Blows  with  stones  to  the  bearing  tree. 
Talmud. — Do  not  throw  a  stone  into  the  well  out  of  which 

you  have  drunk. 
Tamul. — The  physician  who  cured  the  striped  tiger  of  his 

sickness  became  his  prey. 
Tamul. — A  benefit  conferred  on  the  worthless  is  an  earthen 

vessel  falling  on  a  stone. 
Telugu. — A  dog  instinctively  recognizes  the  kindness  shown 

to  it ;  how  base  is  the  man  who  feels  not  the  good 

that  is  done  to  him,  Luke  17.  17. 
Tamul. — The  scorpion  stings  him  who  helps  it  out  of  the 

fire. 
Turk. — The  dinner  ended,  we  value  no  more  the  spoon. 
Persian. — He  eats  the  salt,  breaks  the  salt-cellar. 
Tamul. — The  rogue  feels   only  when   he   is   punished  :  the 

farmer  feels  grateful  when  the  rain  falls. 


42  EASTERN  PROVERBS  AND  EMBLEMS 

Biissian. — The  sheep  does  not  remember  its  father  ;  it  bears 
only  grass  in  mind. 


Idleness  makes  the  House  drop  through. — Eccles.  io.  i8. 

The  ant  makes  hay  when  the  sun  shines — has  no  guide : 
not  so  the  idler,  Avho  lets  the  house  leak. 

The  marks  of  the  sluggard  or  idler  are — ( i )  Loves  not 
difficulties  ;  will  not  plough  by  reason  of  cold,  Prov.  20. 
4  ;  (2)  loves  not  disturhancc,  though  death's  handwriting 
may  he  on  the  wall;  (3)  enjoys  not  the  good  in  hand ; 
roasts  not  what  was  taken  in  hunting,  Prov.  12,  27  ;  (4) 
his  way  hedged  with  thorns,  Prov.  15.  19;  such  were  the 
ten  tribes — too  lazy  to  go  up  to  Jerusalem,  i  Kings  12.28; 
so  with  the  servant  in  the  parable  of  the  talents  ;  (5) 
allows  loccds  on  his  fields,  Prov.  24.  30  ;  (6)  desires  only, 
but  makes  no  efforts ;  so  Balaam  wished  the  death  of  the 
righteous,  but  led  not  the  life  of  the  righteous,  Num.  23. 
10  ;  (7)  makes  no  progress,  turns  as  a  door  on  the  hinges, 
Prov.  26.  14  ;  (8)  makes  excuses ;  there  is  a  lion  in  the 
way,  Prov.  22.  13. 

Telurju. — The  idle  man  eats  hke  a  bullock,  and  sleeps  like  a 

Telurju. — lu  a  neglected  house  devils  take  up  their  abode.* 
Bengal. — The  date  fell  on  his  moustaches  ;  he  was  too  lazy 

to  put  it  into  his  mouth. 
Hebrew. — Idleness  is  the  mother  of  all  vice.  . 
Tmnul. —  Opening  the   mouth  when  one  says  gram  (oats), 

and  shutting  it  when  one  says  bridle. 
Tamul. — Being  without  work,  the  barber  is   said   to   have 

shaved  his  wife's  head. 
Bersian. — Water  long  stagnant  becomes  putrid. 
Binnish. — By  sleeping  we  do  not  gain  money  ;  by  sitting  no 

fortune  is  to  be  had. 
Arab. — A  well  is  not  to  be  filled  with  dew  ;  equivalent  to 

the   French  — "He  that  will  eat  the  kernel  must 

crack  the  nut." 

*  Very  similar  to  the  Italian  proverb,  which  has  found  its  way 
into  English,  "An  idle  brain  is  the  devil's  workshop," 


ILLUSTRATIVE  OF  OLD  TRUTHS.  43. 

Tamul. — Plants  of  learning  must  be  watered  with  the  rain 
of  tears. 


The  Inner  and  the  Outer  Man.— 2  Cor.  4.  16. 

Also  called  the  old  and  the  new  man,  Eph.  4.  24;  the 
old  and  new  Adam  ;  the  flesh  and  the  Q^ivit,  Eom.  8.  i. 

The  Hindus  write  of  various  Jcoshas  or  sheatlis  envelop- 
ing the  body.  Peter  calls  the  inner  man  the  hidden  man, 
I  Pet.  3.  3-4. 

By  the  outer  man  is  meant  the  hody  and  senses ;  by 
the  i7i7icr  man  the  heart  and  spirit ;  both  very  different — 
the  bodily  eye  might  grow  dim  while  the  eye  of  faith 
grew  brighter.  The  Arabs  say,  "Dim  eyes  do  not  injure 
when  the  mind's  eye  is  bright."  His  youth  is  renewed 
like  the  eagle's,  Ps.  103.  5.  St.  Paul's  setting  sun  was 
fine  ;  he  was,  like  the  swan,  said  to  sing  as  sweetly  in 
winter  as  in  summer. 

Atmabodh. — The  wise  man  during  bis  residence  in  the  body 
is  not  affected  by  its  properties,  as  the  firmament 
is  not  affected  by  what  floats  in  it. 

Telu(/u. — Thetamarindmaybedriedjbut  it  loses  not  its  acidity. 

Benc/al. — A  clever  woman  is  not  old,  though  aged,  but  has 
the  sweet  sap  of  wit  in  her. 

China. — The  man  grows  old,  not  so  his  heart. 

Persian. — Don't  despise  pepper  because  it  is  so  small ;  eat, 
and  see  how  pungent  it  is,  2  Cor.  10.  lO. 

Bussian. — The  needle  is  small,  but  pierces  sharply. 

Veman. — Though  a  vessel  be  broken,  a  new  one  is  easily 
procured.  Is  it  then  marvellous  that  after  a 
man's  death  he  should  acquire  a  new  body  ? 
2  Cor.  5.  2. 

SansJcrit. — The  form  is  small,  the  qualities  great. 

Telugu. — An  old  tree  has  a  firm  core. 

Tamul. — Though  broken  to  pieces,  a  golden  pot  will  still  be 
gold  ;  of  what  use  is  an  earthen  pot  when  broken  ? 

Cingalese. — A  gem  is  a  gem,  though  found  in  a  dunghill. 

Veman. — Worked  chasings  are  various,  but  all  gold  is  the 
same ;  these  earthly  tenements  vary,  but  the  soul 
is  one;  viands  are  many,  but  hunger  is  always 
the  same. 


44  EASTERN  PROVERBS  AND  EMBLEMS 

Teluyu. — If  you  look  at  a  grain  of  pepper,  it  is  externally- 
black  ;  if  you  bite  it  you  perceive  that  internally 
it  is  pungent.  Thus  imperceptible  is  the  worth 
of  the  excellent. 


The  Lamp  of  the  Wicked  put  out. — Phot.  13.  9. 

The  wicked  are  driven  away,  Pro  v.  14.  32.  Lamps  were 
used  by  the  Jews  at  weddings  and  on  festive  occasions,  a 
man  in  prosperity  is  compared  to  a  blazing  lamp  in 
adversity,  he  is  ready  to  slip  with  his  feet.  Job  12.  5>  or  to 
a  lamp  extinguished.  The  lamp  of  the  wicked  gradually 
fails  of  oil.  Mat.  25.  3—8,  and  in  its  extinction  a  stench 
from  the  Avick  arises  ;  so  the  memory  of  the  wicked. 

Canara. — The  fly  (the  poor  man)  is  eaten  by  the  frog  (the 
rich  man),  and  both  are  eaten  by  the  serpent 
death,  Prov.  30.  23. 

SansTcrit. — Time  is  stronger  than  all  things  else. 


Man  Fades    as   a  Leaf. — Isa.  64.  6. 
Life  like  a  leaf  in  four  jpoints  : — 

The  change  comes  on  gradually  ;  we  scarcely  perceive 
a  difference  day  by  day,  but  after  the  interval  of  a  week 
it  is  distinctly  seen ;  the  leaf  changes  from  a  green  to  a 
pale  hue  when  about  to  fall,  the  breeze  snaps  the  link  by 
which  the  shred  was  joined  to  its  branch,  and  wafts  it  to 
its  resting-place  beneath  the  parent  tree,  where  it  rots  or 
serves  as  fuel  or  manure.  Such  is  the  strength  of  men  : 
the  freshness  of  youth  passes  into  the  maturity  of  man- 
hood, and  thus  by  gradual  steps  the  feebleness  of  age 
comes  on  :  grey  hairs  are  on  him,  yet  he  knoweth  it  not, 
Hos.  7.  9.     "  The  dust  returns  to  the  dust." 

The  leaves  with  which  the  earth  is  strewn,  and  wliicli 
serve  to  manure  it,  will  know  no  second  spring ;  not  so 
the  body,  which  will  rise  in  the  morning  of  the  resurrec- 
tion, Dan.  12.  2. 

A  leaf  is  lidit  and  unsubstantial.  A  leaf  fades  in 
various  ways  silmthj.     Tlie  myriad  leaves   that  glitter  in 


ILLUSTRATIVE  OF  OLD  TRUTHS.  45 

the  simsliine  of  spring  or  flutter  in  the  breeze  will  he 
strewn  on  the  ground  in  autumn ;  hut  when  one  shall 
fall  and  how  long  another  shall  hang  who  can  tell  ? 
One  falls  withered  by  a  worm  at  its  root  in  early  summer  ; 
a  second  is  nipped  by  the  frost,  a  third  is  shaken  off  by 
a  rough  wind,  and  the  fourth,  soon  after  it  has  ])urst 
from  the  bud  in  spring,  is  smitten  by  mildew.  All  will 
fall  at  some  time  ;  so  with  men.  The  population  of  the 
globe,  1,000,000,000,  will  in  a  generation  be  off  the  tree 
of  life  :  some  drop  in  childhood's  spring,  some  in  ripe  man- 
hood, and  some  hang  on  till  the  winter  of  age  arrive.  The 
time  is  short  to  all,  and  the  short  time  is  uncertain  to  each. 
The  conquerors  in  the  Grecian  games  were  crowned 
with  leaves.  These,  though  beautiful,  soon  faded  away, 
beauty,  like  glass,  is  brittle ;  trusting  in  fading  beauty  is 
like  anchoring  in  a  floating  island.  The  righteous,  though 
his  outer  man  decay,  is  an  evergreen  leaf. 

China. — Man's  life  is  like  a  candle  in  the  wind,  or  hoar- 
frost on  the  tiles. 

Afglian. — Parents  say,  Our  boy  is  growing  up  ;  they  forget 
his  life  is  shortening. 

TurTi:. — The  dust  of  the  tomb  fills  the  eye  of  man. 


Lip  Love  as  Sounding  Brass.— i  Coe.  13.  i. 

Bengal. — By  words  only  the  moistened  rice  is  not  made  into 

a  confection. 
Bengal. — A  false  friendship  is  like  a  bank  of  sand. 
Bengal. — JYow,  you,  as  it  were,  give  me   the  moon,  but 

shortly  you  will  give  me  a  flogging. 
Bengal. — In  words  a  tiger,  in  fighting  a  lizard. 
Bengal. — My  house  is  your  own ;  but  if  you  ask  for  food, 

you  are  my  enemy. 
Telugii. — A  barking  dog  never  bites ;  does  gold  ever  ring 

like  bell  metal  ? 


Use  the  Means. 
Telugu, — Grod  gives  food,  but  does  be  cook  it  and  put  it  in 
the  mouth  ? 


46  EASTERN  PROVERBS  AND  EMBLEMS 

Telufju. — Can  your  house  be  burnt  down  with  hot  water  ? 
Tehuju. — By  digging  and  digging  the  truth  is  discovered. 
Telwjn. — When  the  field  was  sown  without  being  ploughed, 

it  yielded  without  being  reaped — i.e.,  it  yielded 

nothing. 
CMna. — Better  go  home  and  make  a  net  than  go  down  the 

river  and  desire  to  get  fishes. 
China. — "No  one  can  sew  without  a  needle,  no  one  can  row 

without  water. 
CJdna. — A  dry  finger  cannot  lick  up  salt. 
Afghan. — Though  God  is  almighty,  he   sends  not  rain  in  a 

clear  sky. 
Turk. — Don't  descend  into  a  well  with  a  rotten  rope. 
Turh. — AVhat  can  a  stout  ox  do  with  a  bad  plough  ? 
Turk. — Knowledge  is  not  acquired  in  a  feather  bed. 
Turk. — "Who   desires   the    rose  must  also  consent  to   the 

thorn. 
Tit,rk. — Knowledge  is  not  gained  on  a  bed  of  roses. 
Russian. — God  help  us,  but  don't  lie  on  your  back. 
Russian. — A  good  head  has  one  hundred  hands. 
Talmud. —  If  a  man  goes  not  after  wisdom  it  does  not  come 

to  him. 
Telurju. — Scratching  one's  head  with  a  firebrand — i.e.,  the 

remedy  worse  than  the  disease. 
Telugu. — Swimming  over  the  Godaveri  by  catching  hold  of 

a  dog's  tail,  Luke  14.  31. 
Zhdu. — He  sets  up  for  a   druggist    with    one  bit  of  assa- 

foetida. 


Gravel  fills  the  Mouth  of  Deceit. — Peov.  20,  17. 

The  Lalitci  Vistara  states  :  "  Desires  are  regarded  by 
the  wise  as  the  edge  of  a  sword  covered  with  honey,  or  as 
the  head  of  a  serpent  leading  to  quarrels,  as  a  corpse 
among  dogs." 

Diverse  weights  are  an  abomination  to  the  Lord,  Hos. 
12.  7,  Deut.  25.  13—16.  A  bribe-taldng  judge  is  called 
a  briar,  Micah  7.  4. 

Jacub  deceived  his  father  with  a  kid.  Gen.  27.  9-14, 
&c. ;  more  than  forty  years  after,  his  children  deceive  Iiim 
Avith  a  kid.  Gen.  37.  31,  32.     David    artfully  contrived 


ILLUSTRATIVE  OF  OLD  TRUTHS.  47 

the  murder  of  Uriali  by  the  sword,  2  Sam.  11,  14,  15; 
and  the  providence  of  God  so  appointed  it  that  the  sword 
never  departed  from  his  house,  2  Sam.  12.  10.  So  with 
Haman,  Esther  7.  10,  and  the  attempt  to  assassinate 
Ahasuerus,  Esther  2.  21—23. 

The  Jews  put  Christ  to  death  that  the  Eomans  might 
not  come  and  take  away  their  place  and  nation ;  by  that 
very  act  they  drew  down  the  vengeance  of  God,  which  God 
appointed  the  Eomans  to  execute,  John  11.  48. 

Urdu. — A  wooden  pot  cannot  be  often  put  on  the  fire — 
i.e.,  deceit  cannot  be  often  repeated. 

Bengal. — The  low  fellow's  words  are  like  the  tortoise's  head, 
which  can  be  drawn  out  or  put  in  according  to 
circumstances. 

Turk. — The  liar's  house  is  on  fire,  but  no  one  believes  it. 

Telugio. — A  trader  in  the  air — i.e.,  an  impostor. 

Bengal. — He  tells  the  thief  to  rob  ;  he  bids  the  house- 
holder be  on  his  guard. 


The  Safe  Guide.— Ps.  48.  14. 

A  guide  is  necessary  in  a  strange  place  ;  such  the  world 
is — a  wilderness  where  there  are  bad  roads,  few  wells, 
storms  of  sand  arise,  and  the  dread  of  robbers. 

God  directs  men's  steps ;  so  Pharaoh's  daughter  found 
Moses  when  she  went  to  bathe,  Ex.  2.15;  Saul,  in  search 
of  asses,  obtained  a  kingdom,  i  Sam.  9.  3— 15  ;  Paul,  on 
his  way  to  Damascus,  saw  Christ,  Acts  9.  ;  David's  case, 
I  Sam.  17.  53. 

Biissian. — Man  plans,  but  God  fulfils. 

China. — Man  sees  but  the  present,  God  all  things. 

Arab. — Man  thinks,  God  guides. 

Urdu. — God  is  the  guardian  of  a  blind  man's  wife. 

Ghina.—k.  man  depends  on  God  as  a  ship  on  its  rudder. 

Urdu. — One  door  is  shut,  but  a  thousand  are  open. 

Maliahharat. — Like  a  gem  strung  upon  a  thread  or  a  bull 
tied  by  a  nose  rope,  a  man  follows  the  command 
of  the  Disposer  (God)  as  the  tips  of  grass  are 
swayed  by  the  blasts  of  a  strong  wind. 


48  EASTERN  PROVERBS  AND  EMBLEMS 

The  Hoary  Head  of  the  Righteous  a  Crown  of  Glory. 

Peov.  1 6.  31. 

Tlie  Jews  required  persons  to  rise  up  when  at  a  distance 
of  four  cubits  from  an  old  man.  Tlie  Eomans  punished 
with  death  those  not  rising  up  before  the  hoary ;  and  God 
sent  two  bears  to  devour  the  men  wlio  called  Elisha  bald- 
headed,  2  Kings  2.  23. 

The  Germans  call  grey  hairs  death's  blossoms  ;  the 
Bible  says,  if  found  in  the  way  of  righteousness,  they  are 
a  croivn  of  life — i.e.,  unfading,  and  an  ornament,  a  sign  of 
dominion  and  victory.  Men  are  like  %oinc  ;  age  renders 
the  good  mellow,  but  makes  the  bad  sour,  or  like  chimneys 
long  foul,  which,  if  not  swept,  are  at  length  fired.  Old 
sinners  are  like  vessels  long  abroach,  in  which  nothing  is 
left  but  the  lees  and  dregs  of  ignorance  and  sin. 

Examples  of  good  old  righteous  people  in  Samuel,  i 
Sam.  25.  I  ;  Elisha,  2  Kings,  13.  14 ;  Jacoh,  Gen.  47,  10  ; 
Anna,  Luke  2.  ^6. 

The  righteous,  though  old  in  body,  is  a  new  man  in 
religion,  2  Cor.  5 .  17;  his  youth  is  renewed  like  the 
eagle's,  Ps.  103.  5. 

Arab. — Hoary  hairs  are  death's  messengers,  Hos.  7.  9. 

Afghan. — Though  the  mallet  be  old,  it  is  sufficient  to  smash 
the  pitcher. 

China. — In  clothes  we  admire  novelty ;  in  men,  old  age. 

Arab. — The  gravity  of  old  age  is  fairer  than  the  flower  of 
youth,  Job  23.  6,  7. 

Hebrew. — AVisdom  is  the  grey  hair  unto  men. 


The  Body  of  a  House.— 2  Coe.  5.  i. 
The  Probodh  Chcmdroelaya  compares  the  soul  to  a  taper 
confined  in  a  dwelling  which  has  nine  openings.  The 
Shdnti  Shatah  says :  "  It  is  absurd  to  lament  the  loss 
of  youthful  joy  and  a  lively  countenance,  which  floated 
off  like  the  sportive  and  short-lived  billows  in  the  Jumna." 
Veman  writes  :  "  When  a  bubble  stands  on  water,  a  rapid 
rush  in  passing  destroys  it.  Alas  !  what  affection  men 
feel  for  the  frail  earthen  vessel  of  the  body." 


ILLUSTRATIVE  OF  OLD  TRUTHS.  49 

The  word  "  house"  sometimes  means  property,  as  when 
referred  to  the  Pharisees  who  devoured  widow's  houses. 
Matt.  23.  14.  But  "house"  more  generally  means  a 
place  to  dwell  in.  The  body  is  the  earthly  house  in  which 
the  spirit  dwells,  and  the  grave  is  called  "  the  house 
appointed  for  all  living,"  Job  30.  23,  because  every  one 
now  living  must  at  last  abide  there  as  in  a  house.  The 
tabernacle  and  temple  were  called  "  the  house  of  God," 
as  there  God  dwelt  among  his  people  by  the  signs  of  His 
gracious  presence,  and  His  glory  aj)peared  in  the  cloud, 
and  shone  forth  from  between  the  Cherubim  over  the  Ark. 
And  thus  Jacob,  when  he  set  up  the  stone  which  had 
formed  his  pillow,  called  the  place  Bethel,  or  the  house  of 
God,  to  signify  that  the  Lord  had  revealed  himself  in  that 
place,  Gen.  28.  17. 

Solomon  says,  Eccles.  12.  1-7,  in  old  age  the  Jceepers  of 
the  house,  the  knees,  the  pillars,  tremble  with  paralysis ; 
the  grinders,  or  teeth,  are  like  the  women  who  ground 
meal ;  the  eyes  are  the  vnndows,  the  sight  becomes  dim. 
Gen.  27.  I  ;  48.  10;  the  lattiecs  of  the  windows  afford 
less  light  to  pass  through.  Judges  5.  28  ;  2  Sam.  6.  16  ; 
the  doors  are  shut  to  enable  the  old  to  sleep;  the 
daughters  of  music  brought  low,  are  singing  or  nautch 
girls  ;  the  house  tumbles,  and  its  tenant  goes  to  his  long 
home.  Who  builds  stronger  than  a  mason,  a  shipwright, 
or  a  carpenter  ?  The  gravedigger  :  the  house  that  he 
makes  lasts  till  Doomsday.  The  believer's  sun  breaks 
through  the  clouds  of  old  age  ;  the  golden  chain,  which 
binds  his  heart  to  heaven,  is  waxing  stronger  and  stronger, 
its  links  are  growing  more  firm ;  his  house  is  tumbHng, 
but  he  has  a  building  made  without  hands,  2  Cor.  6.  i, 
in  a  city  without  foundations. 


Hearing,  not  Doing,  as  a  House  on  a  Sandy  Foundation. 

Matt.  7.  26. 

Tamul. — By  pronouncing  the  word  fire,  will  the  mouth  be 
bm-nt  ? 

E 


so  EASTERN  PROVERBS  AND  EMBLEMS 

Telugu. — Will  empty  words  fill  bellies  ? 

Arab. — He   who    has    made  a  hole  in   the  coru-sack    has 

become  a  preacher. 
Arab. — A  learned  man  without  practice  is  a  cloud  without 

water. 
Tamul. — Hunger  is  appeased  by  eating :  will  it  be  so  by 

looking  at  food  ? 


Moderation — i.e.,  Avoiding  Extremes. — Phil.  4.  5. 

Arab. — In  shunning  the  bear  he  fell  into  the  pit. 
Persian. — Be  not  all  sugar,  or  the  world  will  swallow  thee 

up ;  be  not  all  wormwood,  or  the  world  will  spit 

thee  out. 
TurTc. — To  avoid  the  smoke,  do  not  throw  yourself  into  the 

fire. 
jBengal. — An  excessive  noise  is  of  no  use,  Eccles.  7.  16. 
Malay. — From  fear  of  the  ghost  to  clasp  the  corpse. 
Talmud. — Eight  things  difiicult  to  enjoy  in  abundance,  but 

in  moderation  good — labour,  sleep,  riches,  jour- 
neying, love,  warm  water,  bleeding,  and  wine. 
Malabar. — If  you  engrave  it  too  much,  it  will  become  a 

hole. 
Taviiil. — If  taken  to  excess,  even  nectar  is  poison. 
Malabar.— Y,\ en  new  clothes  may  be  rent  if  pulled  forcibly. 
Russian. — He  ran  from  the  wolf  and  fell  in  with  the  bear. 
Talmud. — Three  things  in  great  quantity  bad,  but  a  little 

good — leaven,  salt,  and  liberality. 
Malay. — To  fall  into  the  jaws   of  the  tiger  after  escaping 

from  the  mouth  of  the  alligator. 
Syriac. — Too  much  tying  loosens. 
Mussian. — Sweet  as   is  honey,  two   spoonfuls   of  it  cannot 

be  taken  at  one  time. 
China. — While  keeping  a  tiger  from  the   front   door  the 

wolf  enters  in  at  the  back. 
China. — The  excess  of  joy  is  sorrow  ;  of  wine,  drunkenness. 
J3asque.—~T\ie  cord  of  a  violin  is  broken  in  stretching  it 

too  much. 
Tamul. — Why  eat,  seeing  you  know  not  how  to  eat  with 

moderation  ? 
Telugu. — Because  the  sugar-cane  is  sweet,  are  you  to  chew 

it  with  the  roots  ? 
China. — To  call  the  tiger  to  chase  away  the  dog. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  51 

Tamul. — It  is  said  the  snake,  afraid  of  the  charmer,  sought 
the  friendsliip  of  the  rat. 

Basque. — By  filling  it  too  much  the  sack  burst. 

Tamul. — Joy  and  grief  must  be  regulated  by  moderation. 

Tamul. — Act  as  one  who  warms  himself ;  do  not  burn  your- 
self. 

Sanskrit. — Excess  is  to  be  avoided  in  all  things. 

Galic. — Though  the  old  woman  is  better  of  warming,  she  is 
not  better  of  being  burnt. 


The  Mote  in  a  Brother's  Eye,  a  Beam  in  Your  Own. 

Matt.  7.  3. 

Humility  teaches  us  to  regard  otliers  as  better  than 
ourselves.  St.  Paul,  though  the  chief  apostle,  called  him- 
self the  chief  of  sinners,  i  Tim.  i .  15. 

Bussian. — A  pig  came  up  to  a  horse  and  said,  Your  feet  are 

crooked,  and  your  hair  is  worth  nothing. 
Bengal. — The  sieve  says  to  the  needle,  You  have  a  hole  in 

your  tail. 
Tamul. — The  defects  in  the  eyelash  are  not  apparent  to  the 

eye. 
Japan. — At  the  foot  of  the  lighthouse  it  is  dark. 
Kurd. — No  one  says  my  milk  is  sour. 
Cingalese. — The  man  without  clothes   busying  himself  in 

making  jackets  for  dogs. 
Cliina. — Let  every   one   sweep  the  snow  before  his  own 

door,  and  not  busy  himself  with  the  frost  on  his 

neighbour's  tiles. 
Cfliina. — The  crow  mocked  the  pig  for  his  blackness. 
Kurd. — When  your  house  is  of  glass,  do  not  throw  stones 

at  your  neighbour's  house. 
Bohemian. — The  pot  punishes  the  kettle  ;  ye  are  both  black. 
Malay. — The  mortar's  complaint  to  a  drug. 
Modern  Greek. — The  ass  said  to  the  cock,  Big-headed. 
Sanskrit. — They  know  not  their  own  defects  who  search  for 

the  defects  of  others. 


StifiT-necked. — Ps.  75.  5. 

The  Jews  were  called  a  stiff-necked  people,  Acts  7.  5  i. 
The  old  world  had   its   neck  hardened  by  resisting   the 

E  2 


52  EASTERN  PROVERBS  AND  EMBLEMS 

preacliiug  of  ISToali  for  120  years,  i  Pet.  3.  20  ;  its  people 
were  swept  away  by  the  Flood,  altogether  unexpectedly  to 
themselves,  Luke  17.  26,  27.  So  were  Sodom,  Gen.  19, 
Eli's  sons,  I  Sam.  3.  13.  Pharaoh's  hard  neck  was  re- 
proved by  the  Ten  Plagues ;  but  continuing  obstinate  in 
his  rebellion  against  God,  Pharaoh  was  overtaken  with 
sudden  destruction  at  the  moment  he  thought  himself  sure 
of  his  prey,  Ex.  14.  28.  So  Ahab,  i  Kings  17.  i  ; 
18.  18. 

Tamid. — A  stubborn  wife  is  a  mat  rolled  up — i.e.,  useless. 
Russian. — He  bows  to  the  ground,  but  bites  bis  toes. 
Tainul. — A  stubborn   mau  aud  a   crocodile  are  alike,  they 
will  not  lose  hold  of  what  they  have  seized. 


Woman's  Ornament  the  Hidden  Man  of  the  Heart. 

I  Pet.  3.  3,  4. 

The  hidden  man  of  the  heart  here  means  a  meek  and 
quiet  spirit  called  the  inner  man,  in  contrast  with  the 
outer  mau,  the  body  or  countenance ;  thus  Paul  states, 
though  his  outer  man  perish,  his  inner  man  is  renewed 
day  by  day,  2  Cor.  4.  16.  See  Solomon's  description  of 
a  virtuous  woman.  Pro  v.  31.  10-31;  a  contentious 
woman  is  compared  to  a  continual  dropping.  Pro  v.  27.  15  ; 
she  is  a  moth  to  consume  her  husband's  estate.  Women 
are  to  adorn  themselves  with  shamefacedness,  i  Tim. 
2.  8,  9. 

Ornaments  in  dress  are  condemned  as  exciting  the 
passions,  encouraging  ;pride,  hindering  cdms,  i  Tim.  2.  9, 
I  o ;  wasting  time,  Eph.  5.16,  the  prophets  wore  rough 
garments,  as  Elijah,  2  Kings  i.  8;  Jezebel  painted  her 
face ;  Herod  was  arrayed  gorgeously,  and  was  eaten 
up  of  worms.  Acts  1 2  ;  so  the  rich  man  clad  in  purple 
before  going  to  hell,  Luke  1 6  ;  so  Absalom. 

Telvgu. — The  tamarind  may  be  dried,  but  it  loses  not  its 

acidity. 
Veman. — Look  closely  at  musk ;  its  hue  indeed  is  dark,  but 


ILLUSTRATIVE  OF  OLD  TRUTHS.  53 

its  fragrance  perfumes  all  things;    thus   hidden 

are  the  virtues  of  men  of  weight. 
Cliina. — AYe    ask  four  things  for  a    woman — that  virtue 

dwell   in  her  heart,    modesty    in   her   forehead, 

sweetness  in  her  mouth,  and  labour  in  her  hands. 
Chanak.—A.^  the  sea  defends  the  earth,  a  wall  the  roof, 

a  king  the  nation  ;  so  does  modesty  a  woman. 
ChanaJc. — As   the  voice  forms  the  beauty   of  the  cuckoo, 

learning  of  an  ugly  man,  mercy  of  an  ascetic  ;  so 

is  conjugal  fidelity  the  beauty  of  a  woman.^ 
Arab. — An   immodest  woman  is  food"^  without   salt,  Luke 

14-  34- 
Cliina. — Modesty  is  woman's  courage. 
JRussian. — The  man  is  the  head  of  the  woman,  but  she  rules 

him  by  her  temper. 
Mussian.—TixQ  wife   does  not  beat   the   husband,  but  her 

temper  rules  him. 
Japan. — When  the  hen  crows  the  house  goes  to  ruin. 
China. — 

A  bustling  woman  and  crowing  hen, 
Are  neither  fit  for  gods  nor  men. 

CMna. — Silence  and  blushing  are  the  eloquence  of  a  woman, 

Tit.  3.  3. 
Persian. — If  you  be  a  cock,  crow  ;  if  a  hen,  lay  eggs. 
Biissian. — It  never  goes  well  when  the  hen  crows. 
Hussian. — The  hen  is  not  a  cock,   nor  is  a  woman  a  man, 

Prov.  31.  10-31. 
Hussian. — A  woman's  praise  is  in  her  household. 
Kural. — 

Of  what  avail  are  prisons  barred. 
Their  chastity  is  women's  guard. 
JSLalay. — 

A  whole  herd  of  buffaloes  might  be  shut  up  in  a  pen, 
There  is  one  thing  not  to  be  guarded — a  woman. 

TurTi. — Long  hair,  little  brain,  i  Tim.  2.  9. 


Patient  as  the  Husbandman. — J  as.  5.  7. 

Turk. — The  tree  falls  not  at  a  single  stroke. 

Turk. — Patience  is  the  key  to  joy. 

Turk. — We  mount  the  ladder  step  by  step. 

*  The  English  proverbs  are —Beauty  is  but  skin  deep;  is  but 
•dross  if  honesty  be  lost. 


54  EASTERN  PROVERBS  AND  EMBLEMS 

TiirJc. — By   patience    grape  juice    becomes   wiue   and   the 

mulberry  leaf  satin. 
TiirTc. — With  zeal  and  patience  the  mouse  pierces  a  plank. 
Tiirlc. — We  always  make  advance,  says  the  tortoise — i.e., 

slow,  but  sure. 
Arab. — Many  locks  are  opened  by  patience. 
Arab. — The  noisy  cat  catches  nothing. 
Arab. — It  mav  be  a  fire,  to-morrow  it  will  be  ashes. 
Persian. — Patience  is  a  tree  whose  root  is  bitter,  but  its 

fruit  very  sweet. 
Bengal. — Pull  the  ear,  the  head  follows. 
Bengal. — Having  a  firm  hold  on  all  sides,  mount  the  horse. 
Bussian. — The  dog  barks,  the  w^iud  carries  it  away. 
Afghan. — When    a    stone  is    stirred   in   filth    the    stench 

increases. 
Malabar. — By  running  in  the  boat,  do  we  come  to  land  ? 
Tamul. — Will  the  barking  dog  catch  game  ? 
Malay. — Hillocks  even  are  filled  up  by  white  ants, 
Tamul. — If  a  cloth  be  spread  on  a  thorn-bush,  it  must  be 

taken  oft*  with  great  care,  Prov.  19.  2. 
Arab.— A.  poor  man  without  patience  is  a  lamp  without  oil. 
Sanskrit. — A  jar  is  gradually  filled  by  the  falling  of  water- 
drops. 


Cast  not  Pearls  before  Swine.— Matt.  7.  6. 

Tamul. — Like  reading  a  portion  of  the  Veda  to  a  cow 
about  to  gore  you. 

Telugu. — A  garland  of  flowers  in  a  monkey's  paw. 

Jaj)an. — Gold  coins  to  a  cat. 

Tamul. — Though  religious  instruction  be  whispered  into  the 
ear  of  an  ass,  nothing  will  come  of  it  but  the 
accustomed  braying. 

Arab. — He  who  brings  up  the  young  of  a  snake  will  only 
get  stung. 

Persian. — It  is  folly  to  give  comfits  to  a  cow,  Luke  7.  32. 

Veman. — If  an  unlucky  fool  should  even  find  the  philoso- 
pher's stone,  it  would  never  remain  in  his  hands, 
but  vanish  ;  it  would  melt  away  like  the  hail- 
stones that  come  with  the  rain,  Prov.  12.  27. 

Veman. — Though  you  anoint  an  ass  all  over  with  perfumes, 
it  feels  not  your  fondness,  but  will  turn  again  and 
kick  you,  Mat.  7.  6  ;  Prov.  27.  22. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  55 

Telugu. — "What  can  a  pig  do  with  a  rose-bottle  ? 
Sanskrit. — Beneficence  shown  to  the  mean  is  writing  on  the 
sand. 


\ 


Perfection.— Ps.  119.  96. 
The  more  holy  a  man  is,  the  more  sensible  he  is  of  his 
unholiness. 

China. — There   are  two    good   men  :    one  dead,  the  other 

unborn. 
Aral. — Only  the  grave-clothes  change  the  physical  nature. 
Persian. — Sweetmeats  without  smoke. 
Teliuju. — The  fire-place  takes  the  crookedness  out  of  the 

stick — i.e.,   the    funeral  pyre  alone  takes   away 

men's  evil  qualities. 
Tamul. — Even  an  elephant  may  slip. 
Fersian. — Where  is   the   person   who  has    not   soiled  his 

garments  ? 
Breton. — Who  wishes  a  horse  without  defects  ought  to  go 

on  foot. 
Turk. — Who  seeks  a  friend  without  a  fault  remains  with- 
out one. 
J_rah. — A  good  horse  will  stumble,   a  good  knife  will  be 

blunted. 
Bengal. — Ink  spots  may  be   removed  by  washing  ;  natural 

disposition  only  by  death. 
Ja^an. — The  teeth  sometimes  bite  the  tongue — i.e.,  the  best 

friends  will  sometimes  fall  out. 
CMna. — There  are   straight  trees  on  the  mountains  ;    no 

straight  men  in  the  world. 


Sin  as  a  Poisonous  Serpent.— Ps.  58.  4,  5. 

The  poison  of  serpents  is  like  sin  in  Jive  points : — 

1 .  Injiames  ;  so  the  fire  of  passion. 

2.  Spreads  very  quickly ;  there  are  Indian  cobras 
whose  poison  kills  in  twenty  minutes — like  lightning  the 
poison  goes  through  the  body.  Adam's  sin  has  spread 
throuoh  the  ^vorld. 

O 

3.  Small  in  the  beginning,  the  woimd  of  the  cobra 
scarcely  visible,  as  the  Bengali  proverb — "  It  goes  in  a 


56  EASTERN  PROVERBS  AND  EMBLEMS 

needle,  comes  out  a  ploughshare."     Eve  ate  an  apple,  but 
it  poisoned  the  whole  human  race. 

4.  Bite  not  'painful,  but  the  effect  deadly,  Deut.  32.  33; 
Job  20.  12  ;  so  the  pleasures  of  sin  for  a  season. 

5.  The  serpent  has  a  hccmtiful  skin — such  was 
Absalom,  beautiful  but  disobedient  to  his  father  David  ; 
he  raised  a  rebellion  against  him.      2  Sam.  15.  6. 

Telugu. — A  year  to  a  potter  and  a  day  to  a  cudgel,  Eom. 


Man  as  Clay  ;  God  as  the  Potter. — Isa.  64.  8. 

The  nations  before  God  compared  to  the  drop  of  a 
bucket,  Isa,  40.  i  5  ;  to  the  small  dust  of  the  balance,  Isa, 
40.  15.  All  things  made  on  earth  are  frail,  and  easily 
broken  :  and  though  they  are  finely  figured,  painted,  and 
gilded  like  porcelain,  they  are  but  earth  still,  and  a  fall 
destroys  them. 

Man  comes  from  the  hands  of  the  Maker,  as  clay  from 
the  hand  of  the  jDotter ;  and  is  called  a  vessel,  because  he 
has  capacity  to  hold  either  good  or  evil,  a  vessel  of  wrath 
or  a  vessel  of  destruction,  Paul  is  called  a  chosen  vessel, 
and  the  wife  the  weaker  vessel. 

We  are  as  clay  in  God's  hands,  and  formed  of  the 
dust ;  He  had  the  most  absolute  right  to  form  us  as  vessels 
to  honour  or  to  dishonour,  and  to  endue  us  with  powders 
of  mind  and  body  of  such  extent,  capacity,  and  efficiency, 
as  might  seem  good  unto  Him.  He  had  a  right  to  deter- 
mine the  duration  and  conditions  of  our  being,  to  appoint 
the  bounds  of  our  habitations,  and  all  the  circumstances 
on  which  our  happiness  and  welfare  in  any  degree  depend. 
He  was  pleased  to  create  man  in  his  own  image  as  a  vessel 
unto  honour ;  a  little  lower  indeed  than  the  angels,  but 
still  endued  w^tli  noble  faculties,  and  crowned  with 
dominion  over  the  beasts  of  the  field ;  when  man  "  marred" 
this  Divine  image  and  beauty  by  his  own  sinful  folly. 
God  had  the  most  absolute  right  either  at  once  to  "dash. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  57 

liim  in  pieces  as  a  potter's  vessel,"  or  to  continue  his 
existence,  and  appoint  liim  a  new  probation,  on  sucli  con- 
ditions as  he  might  see  fit  to  enjoin,  with  whatever 
advantages  or  disadvantages  he  might  be  pleased  to  assign ; 
man  is  like  the  moth  which,  flying  at  the  candle,  only 
gets  burnt. 

Persian. — The  titmouse  holds  up  its  feet  that  the  sky  might 

not  fiill  upon  it. 
Telufju. — Like  a  grasshopper  jumping  into  the  fire — i.e., 

to  try  to  extinguish  it. 
Eiissian. — The  earthen  pot  cannot  contend  with  tlie  brass 

one. 
China. — On  the  egg   combating  with  the  stone,  the  yolk 

came  out. 
Persian. — The  breath  of  the  gnat  will  not  put  out  the  sun. 
Gujerat. — Biting  a  stone  breaks  the  teeth. 
Seiigal.—'Who  has  made  the  thorn  so  sharp  ?—i.e.,  a  man's 

abilities  are  from  God. 
Bengal.—'V^hen   one   spits   at  the  moon  it  falls   back  on 

one's  self. 
China. — To  run  against  a  nail,  Acts  9.  5 . 
Bengal—The  taihess  ox  pushing  at  the  elephant. 


Prudence. — Matt.  10.  16. 

Noah  showed  foresight  in  building  the  ark,  Heb.  4.  7  ; 
Pharaoh's  servants,  Exod.  9.  20,  21;  so  do  the  stork 
and  ant,  Jer.  8.  y. 

Arab. — The  chameleon  does  not  leave  one  tree  until  he  has 

secured  the  other. 
Bussian. — Measure  your  cloth  ten  times,  you  can  cut  but 

once. 
Chanah. — A  wise  man  moves   with   one   foot,  stands  fast 

with  the  other,  and  does  not  quit  the  station  he 

occupies  without  well  considering  that  which  he 

intends  to  go. 
Arah. — If  thou  canst  not  take  things  by  the  head,  then  take 

them  by  the  tail. 
Bussian. — A  good  fox  has  three  holes. 
Malabar. — Before  you  leap,  look  at  the  ground,  Prov.  22.  3. 


58  EASTERX  PROVERBS  AXD  EMBLEMS 

African. — Xo  one  measures  the  river  with  both  his  feet. 
Arab. — The  servant,  deceived  bv  the  cold  of  the  mornings 

provided  no  water  for  the  heat  of  the  dav. 
SansTcrit. — A  king  perceives  by  his  ears  :  the  learned  br 

their  intellect :  a  beast  bv  scent :  and  fools  bv  the 

past. 
Afghan. — Inough  your  enemy  be  a  rope  of  sand,  call  him 

a  serpent — i.e.,  do  not  despise  an  enemy. 
Bengal. — "\iVho  sets  the  weir  betimes,  eats  plenty  of  fish, 
Gvjerat. — A  straight  finger  scoops  not  out  clarified  butter. 
TurJc. — Speak  not  of  stones  to  a  fcol  lest  he  cast  them  at 

thy  head, 
TamuL — Auts  before  rain  carry  their  eggs  to  a  higher  place. 
Turk. — Approach  not  bees  without  having  thy  head  covered. 
Sanskrit. — Fools  learn  only  by  the  past — i.e.,  experience  is  a 

dear  school. 


PuncttLality,  or  Work  while  it  is  Day. — Joss  9.  4. 

See  the  parable  of  the  Foolish  Virgins,  who  fotuid  the 
door  shut.  The  coming  of  the  Bridegroom  surprised  the 
wise  virgiiis  or  bridesmaids  with  joy,  the  foolish  with  terror. 

Jeremiah  (8.  7)  reproTes  the  people  for  not  using  their 
opportunirie5 ;  he  recommends  them  to  be  like  the  swallow 
and  stork,  who  prepare  at  a  suitable  moment  to  leave  a 
wintry  climate  for  sunlit  lands ;  not  like  the  ostrich,  who 
when  pursued  hides  its  head  between  its  legs,  fancying 
because  he  does  not  see  the  danger  there  will  be  none. 
Time  and  tide  wait  for  no  man.     Mat.  2^.  10. 

Fersian. — A  poor  man  waited  I.OOO  years  before  the  gate 

of  Paradise  ;  then,  while  he  snatched  one  little 

nap,  it  opened  and  shut. 
Persuin.  — The   stream  which  has  passed  down  does  not 

come  back  to  its  former  channel. 
Aral. — Four   things    cannot    he   broug^ht   back — a    word 

spoken,  an  arrow  discharged,  the  Divine  aecree, 

and  past  time. 
Aral. — Occasions,  hke  clouds,  pass  away, 
Arab. — It  is  little  use  to  hammer  cold  iron. 
Bengal. — Having  drunk  the  water,  he  asks  the  caste  of  the 

giver. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  59. 

China. — It  is  little  use  to  light  a  fire  when  the  breeze  is 
blowing. 

Talmud. — Tiic  owl  aud  the  hen  waited  together  for  the 
morning:  "The  light  is  of  use  tome,"  said  the  hen; 
"but  of  what  use  is  it  to  you?"    I  Thess.  5,  5. 


God's  Influence  as  Rain  on  the  Mown  Grass.— Ps.  72.  6. 

The  heart  of  man  is  often  compared  to  the  hard  ground, 
which  must  be  ploughed  or  softened  before  it  can  either 
receive  the  good  seed,  or  can  bring  forth  sucli  crops  as 
the  sower  looks  for  in  their  season ;  it  is  sometimes 
called  a  "  stony  heart ;"  and  the  doctrine  is  then  spoken 
of  as  "  a  hammer  that  breaks  the  rock  in  pieces ;"  or  "  a 
two-edged  sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow."  God's 
gentler  influence  is  alluded  to  when  it  is  likened  to  rain 
or  dew ;  more  gentle,  but  not  less  powerful,  than  when 
it  acts  as  a  sword,  or  "  as  a  fire,"  or  as  a  hammer,  or  as 
the  rain  of  God's  fury  on  the  wicked.  Job,  20.  23. 

The  ground  is  sometimes  so  hard  and  parched  in  sum- 
mer in  tropical  countries  that  it  might  almost  be  taken 
for  rock^  and  can  bo  broken  only  by  the  most  violent 
effort ;  yet,  when  "  a  gracious  rain"  is  sent  upon  it,  by 
degrees  the  hardness  gives  way,  and  it  is  again  such  as  to 
receive  into  its  bosom  the  seeds  which  shall  bear  fruit  in 
due  season.  And  thus  has  many  and  many  a  heart,  which 
seemed  "  as  hard  as  a  piece  of  the  nether  millstone,"  been 
softened  and  penetrated  by  the  heavenly  doctrine  in  due 
time.     Job  23.  16. 

Eain  deserves  to  be  called  a  present  from  heaven.  As 
the  consec[uences  of  a  continued  drought  would  be  fatal 
to  us,  as  seen  in  India,  so  the  advantages  which  the  re- 
freshing showers  afford  are  equally  precious.  The  heat 
of  the  sun  acts  without  interruption  on  the  different 
bodies  on  earth,  and  continually  draws  thin  particles  from 
them,  which  fill  the  atmosphere  in  the  form  of  vapours. 
We  should  breathe  those  dangerous  exhalations  with  the 


•6o  EASTERN  PROVERBS  AND  EMBLEMS 

air,  if  now  and  then  they  were  not  carried  off  by  the  rain, 
which  precipitates  them  upon  the  earth,  and  thus  clears 
and  'purifie.s  the  air.  The  rain  is  not  less  useful  in  mode- 
rating the  burning  heat  of  the  atmosx^here,  as  we  see  in 
the  rainy  season  in  India,  Isa.  44.  3,  when  the  rain  falls 
from  a  higher  region,  and  brings  to  the  lower  a  refreshing 
coolness,  of  which  we  always  feel  the  agreeable  effects 
when  it  has  rained.  It  is  also  to  the  rain  we  must  partly 
attribute  the  origin  of  fountains,  wells,  lakes,  brooks,  and 
conseqiiently  rivers  such  as  the  Amazon  of  America,  180 
miles  wide  at  its  mouth.  We  are  supplied  in  abundance 
with  those  sources  of  water  in  the  wet  and  rainy  seasons, 
whereas  they  evaporate  during  a  long  drought.  The  earth 
and  vegetables  languish  for  want  of  these  fruitful  showers, 
without  which  everything  would  perish,  for  rain  is  in 
many  respects  the  food  of  vegetables ;  it  circulates  in 
their  finer  veins,  and  in  the  vessels  of  plants  and  trees, 
and  conveys  to  them  those  beneficial  juices  which  pre- 
serve their  life  and  give  them  growth.  When  it  pours 
on  mountains,  it  sweeps  from  them  a  soft,  rich,  and  fruit- 
ful earth,  which  it  deposits  in  the  valleys  where  it  falls, 
and  which  it  fertilizes.  The  valleys  of  the  Ganges  and 
Nile  have  been  thus  formed. 

Among  the  Egyptians  the  prophet  carried  in  his  hand 
a  pitcher,  as  a  symbol  of  his  dispensing  the  water  of 
learning.  In  the  Lalita  Vistara  it  is  said  that  Sakhya 
Muni  "  will  render  calm  and  cool  by  the  rain  of  the 
law  those  who  are  devoured  by  the  fire  of  envy  and 
passion." 

God's  influence  like  rain  in  four  joints : — 

1.  Sometimes  comes  irrcsistilly,  Isa.  60.  10,  11. 

2.  Varies — sometimes  in  torrents,  at  other  times  in 
showers.  The  feast  of  Pentecost,  when  3,000  were  con- 
verted, was  a  torrent.  Lydia's  case  was  the  gentle  shower. 
Acts  16.  14;  so  was  Timothy's  case. 

3.  Palls  in  drops  in  succession  ;  so  line  upon  line,  Isa. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  6r 

28.  10.    Men,  like  narrow-mouthed  vessels,  cannot  receive 
much  at  a  time. 

4.  At  God's  iilmsiire.     In  some  countries  the  rain  falls 
in  torrents  ;  in  Egypt  scarcely  any  falls. 


Bedeeming  the  Time. — Eph.  5.  16. 

The  text  treats  of  laying  up  time  as  a  thing  of  value, 
such  as  the  dying,  who  know  the  preciousness  of  time; 
there  is  only  one  building  eternal,  2  Cor.  5.  i.  Solo- 
mon says,  Eccles.  3.  3-7,  there  is  a  time  to  break  down, 
such  as  happened  to  the  walls  of  Jerusalem,  2  Kings  25. 
4-15;  there  is  a  time  to  cast  away  stones,  as  in  building 
memorials,  Gen.  30.,  Jos.  4.  1-9;  so  Paid  threw  things 
overboard  in  the  shipwreck,  Acts  27.  38. 

The  English  say,  "  Time  and  tide  wait  for  no  man  ;" 
the  Bengalis  say,  "  When  the  rice  rises  in  the  pot,  quick, 
quick,  quick ;"  in  hell  they  know  the  worth  of  time ;  the 
sinner's  to-morrow  will  never  come  ;  Jerusalem  had  its 
time,  but  it  knew  it  not,  Luke  19.  42  ;  a  Jewish  rabbi, 
asked  when  a  man  should  repent,  said  one  day  before  his 
death.  Christ  came  in  the  fulness  of  time.  Gal.  4.  4  ; 
and  om^  times  are  in  God's  hands,  Ps.  31.  15. 

Time  brings  changes  ;  thus  one  man  who  in  the  morning 
was  worshipped,  in  the  evening  was  hung  up  as  food  for 
crows,  Esth.  7.  i-io;  one  great  king  became  mad, 
Dan.  4.  3  2 ;  see  the  fate  of  a  Idng  in  the  midst  of  a 
feast,  Dan.  5.  30. 

Arab. — Opportunities  pass  away  like  clouds. 

Fersicm. — The  arrow,  once  shot,  never  returns  to  the  bow, 

Eccles.  II.  3. 
Bussian. — Summer  never  comes  twice  in  a  year. 
Arab. — The  best  teacher  is  time. 
Sanskrit. — Eepairing  the  tank  after  the  water  Lad  escaped. 


Sparing  the  Eod,  hating  his  Son. — Peot.  13.  24. 
Sweet  honey  is   sucked   out  of   the    bitterest    herbs; 


•62  EASTERN  PROVERBS  AND  EMBLEMS 

scouring  makes  a  vessel  sliine  tlie  Lriglitest ;  so  witli 
punishment.  Eli  neglected  to  restrain  his  sons,  i  Sam. 
3.  13;  tliis  proved  their  ruin,  i  Sam.  4.  11.  Such 
apparent  kindness  was  cruelty.  David  did  not  restrain 
Absalom,  2  Sam.  14.  25,  and  it  led  to  his  ruin, 
I  Kings  12.  The  Lest  horse  needs  hrcaking,  so  the 
best  child  restraining. 

Bewjal. — Sand  sharpens  a  knife,  a  stone  an  axe,  good  words 
a  good  man  ;  so  a  thrashing  does  a  rogue. 

Talmud. — A  word  is  enough  for  a  wise  man,  a  stick  for  a 
fool. — So  in  Arabic. 

Tdifcjii. — An  iron  ladle  for  a  stone  pot. 

Af(jlian. — 

The  porcupine  says,  0  my  soft  little  son,  softer  than  butter. 
The  crow  says,  O  my  son,  whiter  than  muslin. 

Afglian. — 

The  ungrateful  son  is  a  wart  on  his  father's  face. 
To  leave  it  is  a  Llomish  :  to  cut  it  a  pain. 

Illustrate  Eli's  sparing  the  rod  by  an  Afghan  proverb  ? 


The  Root  of  all  Evil  is  the  Love  of  Money.— 1  Tiji.  6.  10. 

St.  Paul  calls  covetonsness  idolatry,  Eph.  5.5;  covet- 
ousness  imphes  distrust  of  God,  Luke  12.  29;  we  are  to 
ask  only  for  our  daily  bread,  Mat.  6.  34  ;  hasting  to  be 
rich  leads  to  wrong  means,  as  with  Judas,  Balaam,  Ahab, 
Ananias,  Simon  Magus  ;  their  root  of  money-love  spreads 
like  the  banyan,  its  branches  very  wide  in  discontent  and 
carelessness  of  the  poor.  (See  the  parable  of  the  Unjust 
Steward  and  Eich  Worldling,  Luke  12.  15-21.)  Christ 
said,  "  Ye  cannot  serve  God  and  Mammon ;"  or,  as  the 
Bengalis  have  it — "  One  foot  on  land,  the  other  on  water." 
Tlie  ostrich  cannot  fly  high  because  of  its  wings  ;  and  Jacob 
with  his  flock  had  to  travel  slowly,  Gen.  33.  13.  He  is 
not  rich  who  possesses  much,  but  who  desires  little  ;  the 
evil  lies  not  in  the  mere  acquisition  of  money — thus 
Abraham,  the  father  of  the  faithful,  was  wealthy, 
Gen.  I  3.  2  ;  so  was  David,  the  man  after  God's  own  heart, 


ILLUSTRATIVE  OF  OLD  TRUTHS.  63 

I  Cliron.  28.  10;  29.  1-16,     Theirs  was  not  filthy  lucre. 
Tit.  I.   7. 

Turh. — The  stomach  of  the  covetous  is  satisfied ;  his  eye 

never. 
Malabar. — Money  is  tlic  liatchet  to  separate  pleasant  friends. 
Arab. — The   gapiug  mouth    of  covetousness   is  not   filled 

except  by  the  earth  of  the  grave,  Ps.  146.  4. 
Arab. — Covetousness  is  the  punishment  of  the  rich  ;  a  rich 

miser  is  poorer  than  a  poor  man. 
Arab. — Eiches  are  the  foraonters  of  desire ;  the  thirst  after 

wealth  is  more  vehement  than  after  water. 
Arab. — Covetousness   has  for  its  mother  unlawful  desires, 

for   its    daughter    injustice,    for   its    companion 

vileness. 
Tarlc. — To  ask  bounty  from  a  covetous  man  is   to  dig  a 

trench  in  the  sea. 
Syrian. — Like  the   monkey's  fat,  which  does  not  melt  or 

soften. 
Kurd. — The  camel  carries  sugar,  yet  eats  thorns. 
Telugu. — Avarice  knows  not  shame  ;  sleep  (of  the  covetous) 

knows  not  comfort. 
Persian. — The  miser  lias  locked  up  the  gate  of  heaven. 
Mahabharat. — -The  bolt  of  the  door  of  heaven  is  made  by 

covetousness. 
Persian. — Fat  does  not  come  from  a  stone — i.e.,  the  miser 

is  stony-hearted. 
Bengal. — An  ox  carrying  sugar — i.e.,  a  miser  enjoying  not 

what  he  has. 
Bengal. — Even    iron  swims  for  gain ;    from   covetousness 

came  sin,  from  sin  death. 
Persian. — A  man  attempted  to  swim  with  a  load  of  iron 

on  his  back,  Hab.  2.  6. 
Afghan. — Though  the  river  be  large,  it  is   on  the  dog's 

tongue — i.e.,  misers   have  much,  but  can  spend 

little  on  themselves. 
Afghan. — "Wealth  is  his  who  eats  it  (enjoys),  not  his  who 

keeps  it, 
Tamul. — Patient  endurance  is  the  root  of  religious  merit ; 

avarice  the  root  of  sin. 
Arab, — The  tliirst  after  gold  is  worse  than  the  thirst  after 

water. 
Sanskrit. — Man  is  the  slave  of  money. 


64  EASTERN  PRO  VERBS  AND  EMBLEMS 

Rottenness  of  the  Bones  in  Envy. — Peov.  14.  2,0. 

If  the  bones,  the  mainstay  of  the  system,  be  rotten,  the 
•whole  body  becomes  sick — a  slow  and  tortming  death 
takes  place  ;  so  envy  is  the  soul's  rottenness. 

Envy  converts  the  happiness  of  which  it  is  the  witness 
into  w^ormwood  and  gall  for  its  own  cup,  and  transforms 
the  honey  of  another  man's  comfort  into  the  poison  of 
asps  for  its  own  bosom  :  it  is  an  instrument  of  self -torment 
— a  burning  ulceration  of  the  soul — a  crime  which,  par- 
taking of  the  guilt,  partakes  as  largely  of  the  misery  of 
hell.  Cain,  the  first  murderer,  slew  his  brother  at  the 
instigation  of  this  vice.  Gen,  4.  4  ;  ^aul,  under  the  influ- 
ence of  envy,  plotted  for  years  the  slaughter  of  David,. 
I  Sam.  18.  ^/i«&,  the  king  of  Israel,  Joined  for  the  vine- 
yard of  Naboth,  and  shed  his  blood  to  gain  it,  i  Kings  21.;. 
it  was  envy  that  perpetrated  that  most  atrocious  crime  on 
which  the  sun  refused  to  look,  and  at  which  Nature  gave 
signs  of  abhorrence  by  the  rending  of  the  rocks — the  cruci- 
fixion of  Christ,  Mat.  27.  18. 

The  envious  man  is  a  man  of  the  worst  diet,  for  he 
consumes  himself,  and  delights  in  pining  :  a  thorn-hedge 
covered  with  nettles  ;  a  peevish  interpreter  of  good  things  ; 
and  no  other  than  a  lean  and  pale  carcase,  quickened  with 
a  fiend.  Envy  is  painful  to  ourselves,  and  injurious  as 
rust  is  to  iron  or  the  moth  to  cloth ;  therefore  called  "  the 
rottenness  of  the  bones."  It  arises  from  pride,  and  is  carried 
out  in  covetousness  and  evil  desire,  ending  in  discontent. 
Envy  is  discontentedness  at  another  man's  good  and  pros- 
perous estate,  holiness,  esteem,  renown,  and  ability.  In 
carnal  things  it  is  sordid,  in  higher  things  it  is  devilish. 
In  the  one  we  partake  with  the  beasts,  who  ravenously 
seek  to  take  the  prey  from  one  another ;  in  the  other  with 
the  devils  and  evil  angels,  who,  beiug  fallen  from  happi- 
ness, now  malign  and  envy  those  that  enjoy  it.  St.  James 
3.  14,  calls  it  "  hitter  envying,"  to  distinguish  it  from  that 
holy  emulation  which   makes  us  strive  who  shall  excel 


ILLUSTRATIVE  OF  OLD  TRUTHS.  65 

eacli  other  in  tlie  ways  of  godliness  ;  as  also  from  true 
zeal  for  God's  glory.  II  proceeds  from  the  overflow  of 
sail  and  choler,  that  root  of  bitterness  that  is  in  the 
heart ;  it  is  bitter  to  ourselves  and  others,  it  makes  us 
unpleasant  to  those  with  whom  we  converse  ;  and  though 
it  be  sweet  for  the  present,  yet,  when  conscience  is  opened, 
and  we  taste  the  fruits  of  it,  it  proves  bitterness  in  the 
issue.  Envy  is  but  a  cockatrice  egg,  that  soon  brings- 
forth  strife.  The  world  had  an  early  experience  of  it. 
Satan  envied  Adam  and  Eve.  Pride  the  first  sin  in 
Adam  ;  envy  the  second  in  Cain.  There  was  envy  between 
Abraham  and  Lot's  herdsmen.  Gen.  13.  7,  then  Jose]jlhs 
brethren  envied  him,  and  conspired  to  slay  him,  Gen. 
2,7.  4.      So  in  Said  and  David's  case,  i  Sam.  18.  9. 

Bengal. — In  seeing  another's  wealth,  it  is  not  good  to  have 
the  eyes  smart. 

Gulistan. — I  cau  avoid  injuring  the  mind  of  any  one,  but 
what  shall  I  do  to  the  envious  man  who  carrieth 
the  injury  in  his  own  breast  ?  Die,  thou  envious 
wretch,  since  thou  canst  not  be  cured  of  the 
disease  under  which  thou  labourest,  but  by  death. 

Arab. — Envy  is  a  raging  fever ;  envy  has  no  rest ;  the  wise- 
no  poverty. 

Turlc. — No  mountain  without  mist ;  no  man  of  merit  with- 
out detractors. 

Oriental. — Virtue  is  always  exposed  to  envy ;  we  cast  not 
stones  at  a  barren  tree. 

AfrjTian. — The  horses  were  shoeing  themselves,  the  frogs 
held  up  their  feet — i.e.,  to  be  shoed  also. 

Tamul. — An  enemy's  envy  is  his  own  punishment. 

Tamul. — Envy  thou  not  the  glory  of  a  sinner. 

Tamul. — Thou  knowest  not  what  shall  be  his  end,  Prov. 
24.  20. 

Ja])an. — Lepers  envious  of  those  with  sores. 

Hehrew. — The  ear  of  jealousy  heareth  all  things. 

Hebrew. — Envy  and  wrath  shorten  the  life. 

Hebrew. — Carefulness  brings  age  before  the  time. 

Hebrew. — The  envious  man  has  a  wicked  eye. 


66  EASTERN  PROVERBS  AND  EMBLEMS 

Hypocrites'  Hope  a  Rush  in  the  Mire. — Job  S.  11-15. 

The  Tcliujus  compare  visionary  hopes  to  a  bag  of 
money  seen  in  a  looking-glass.  The  rush  springs  out  of 
the  mire,  and  its  growth  is  as  rapid  as  its  greenness  is 
hright  "  before  the  sun ;"  while  the  bed  in  which  it 
grows  is  filled  with  the  season  rains,  it  flaunts  itself  as 
if  in  scorn  of  the  more  valuable  blade  in  the  neighbour- 
ing furrow,  and  gains  more  notice  from  the  uninstructed 
eye,  yet  it  is  always  a  worthless  plant,  and  as  soon  as 
the  torrent  is  dried  up  by  the  heat  of  summer,  it  withers 
in  a  day ;  so  the  rich  fool's  hopes  of  long  life,  Luke  1 2. 
16-20.  So  Goliath's  head  was  cut  off  with  the  very 
sword  he  hoped  to  kill  David  with,  i  Sam.  17.  44-5  i. 


Hypocrites  are  Whited  Sepulchres. — Mat.  23.  27. 

Sepulchres  were  beautiful  without,  loathsome  within ; 
hence  they  were  away  from  cities,  as  those  who  touched 
the  dead  were  accounted  polluted. 

Hypocrites  likened,  Luke  1 1.  44,  to  graves  that  appear 
not,  because  covered  with  grass  and  weeds — their  throat 
an  open  sepulchre,  Ps.  5.  9. 

Paul  called  Ananias  a  wliited  wall,  Acts  23.  3. 

These  hypocrites  worshipped  God  with  their  lips, 
wdiile  their  hearts  were  far  from  him.  Mat.  15.  8,  and 
by  their   extortions  they  devoured  widows'  houses,  Mat. 

23.  14- 

Cain  was  a  hypocrite   in   worshipping    God  without 

sacrifice  and  pretending  not  to  know  where  his  brother 
was  when  he  had  killed  him.  Gen.  4.  9 ;  so  Judas  when 
he  kissed  Christ  after  he  had  betrayed  him  for  30  pieces 
of  silver,  Mat.  26.  49. 

Clianalc. — A  friend  who  injures  your  business  iu  your 
absence,  but  speaks  smoothly  wlien  yow  are 
present,  should  be  shamed  as  a  bowl  of  poison 
with  milk  on  its  surface. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  67 

Bengal. — The  lieron    is  (in  appearance')  a  saint  as  long  as 

tliejtsh  is  not  in  sight. 
Bengal. — The  female  devotee  pretends  not   to  eat  Jish,  hut 

there  are  three  on  her  leaf. 


The  Righteovis  the  Salt  of  the  Earth.— Mat.  5.  13. 

The  righteous  like  salt  in  three  'points  : — 

Salt  is  remarkable  for  its  own  peculiar  savour,  by  which 
its  presence  in  any  substance  with  which  it  can  unite 
itself  is  at  once  detected  ;  spreading  itself  through  any 
thing  with  whicli  it  is  thus  mixed,  it  imparts  its  own 
quality  of  saltness  to  the  previous  taste  or  savour.  It 
has  also  the  quality  of  'preserving  from  corruption,  even 
for  a  nimiber  of  years,  many  substances  that  would  other- 
wise perish ;  hence  it  is  an  emblem  of  what  is  enduring 
or  perpetual. 

God  appointed  that  salt  should  be  used  in  all  the 
sacrifices  offered  to  him  :  salt  was  the  opposite  to  leaven, 
for  it  preserved  from  putrefaction  and  corruption,  and 
signified  the  purity  and  p)ersevering  fidelity  that  are 
necessary  in  the  worship  of  God.  Every  thing  was 
seasoned  with  it  to  signify  the  purity  and  perfection  that 
should  be  extended  through  every  part  of  the  divine 
service,  and  tln-ough  the  hearts  and  lives  of  God's 
worshippers.  It  w^as  called  "  the  salt  of  the  covenant 
of  God,"  because,  as  salt  is  incorruptible,  so  were  the 
covenant  and  promise  of  Jehovah.  Among  the  heathens 
salt  was  a  common  ingredient  in  all  their  sacrificial  offer- 
ings ;  and  as  it  was  considered  essential  to  the  comfort 
and  preservation  of  life,  and  an  emblem  of  the  most 
perfect  corporeal  and  mental  endowments,  so  it  was 
supposed  to  be  one  of  the  most  acceptable  presents  they 
could  make  unto  their  gods,  from  whose  sacrifices  it  was 
never  absent. 

Salt  is  the  symbol  of  ivisdom,  Col.  4.  6  ;  of  perpctuiiy 

F  2 


68  EASTERN  PROVERBS  AND  EMBLEMS 

and  incorru2)tion, 'Nnmh.  1 8.  19;  2  Cliron.  13.  5,4;  of 
hospitality,  and  of  that  fidelity  which  is  due  from  ser- 
vants, friends,  guests,  and  domestics,  to  those  that 
entertain  them,  and  receive  them  at  their  tables :  it  is 
used  in  this  sense,  Ezra  4.  14,  where  maintenance  from 
the  hinys  tahlc  means  salted  with  the  salt  of  the  palace. 
In  Ptussia  at  the  present  day  when  the  Emperor  visits 
any  of  his  subjects,  bread  and  salt  are  presented  to  him 
as  an  emblem  of  hospitality. 

A  little  salt  seasons  much  meat,  and  prevents  its 
perishing ;  so  Lot  was  the  salt  of  Sodom,  and  had  there- 
been  ten  righteous  persons  in  it,  the  city  would  have 
been  preserved.  Gen.  18.  32.  Salt  preserves  the  Imman 
body  from  worms,  so  the  righteous  save  society  from 
corruption, 

Hebrew. — Alms  are  the  salt  of  riches. 

Badaya. — If  the  curry  is  without  savour,  you  can  put  salt 
into  it ;  but  if  the  salt  has  lost  its  savour,  with 
what  can  it  be  seasoned?  Mat.  5.  13. 


Our  Days  on  Earth  a  Shadow. — Job  8.  9. 

Gotthold  compares  time  to  an  image  in  the  water  easily 
broken  ;  yet  the  shadow  gives  shelter  for  a  time,  as 
Jonah  found  at  Nineveh  under  the  gourd,  4.  6.  Life 
like  a  shadow  has  little  substance,  is  flectiny  ;  it  is  com- 
pared in  Job  8.  1 1,  to  a  rush  springing  up  in  the  mud,, 
and  drying  up  before  the  influence  of  the  sun. 

Afylian. — As  the  sun's  shadow  shifts,  so  there  is  no  per- 
manence on  eartli. 

Benyal. — A  service  fleeting  as  the  palm  tree's  shade  or  the 
cloud's    shadow. 

Benyal. — There  is  no  hand  to  catch  time. 

Sanskrit. — Time  is  stronger  than  all  things  else. 


God  a  Shepherd. — Ps.  23.  i. 

God  a  sheplicrd  in  seven  points  : — 
The  shepherd  hwv;s  his  sheep,  so  as  to  be  able  to  dis- 


ILLUSTRATIVE  OF  OLD  TRUTHS.  69 

-tinguish  them  individually,  John  10,  14.  Their  number, 
names,  place,  character,  and  condition.  "  I  am  the  good 
shepherd,  and  know  my  sheep."  He  ]jrovides  for  them. 
The  shepherd  i^roUds  them,  and  for  this  purpose  he  is 
usually  provided  with  a  staff  or  rod,  a  slmg,  and  if  need  be 
Avith  a  sword  or  spear  ;  so  David,  i  Sam.  1 7.  40.  He  leads 
them  often  in  a  barren  wilderness  with  no  paths  or  water, 
surrounded  by  wild  beasts  ;  so  God  guides  his  people  by 
his  Providence,  Word,  and  Spirit.  "  I  will  go  before 
thee,  and  make  the  crooked  places  straight."  "  He  leadeth 
me,"  says  the  Psalmist,  "  in  the  paths  of  righteousness"  in 
.an  even  and  quiet  path,  in  opposition  to  a  path  among 
thorns  and  stones  and  cliffs.  "When  exposed  to  the 
scorching  heat  of  the  sun,  or  when  weary  and  exhausted, 
he  conducts  them  to  some  shady  place  where  he  "  causes 
them  to  rest  at  noon."  By  "  noon  is  meant "  "  fiery 
trial,"  whether  arising  from  temptation,  aftiiction,  or  per- 
secution, or  all  together.  The  lamhs  are  the  objects  of 
his  special  care  and  affection,  when  they  become  tired,  or 
come  to  some  difficult  part  in  the  track,  which  they  can- 
not get  over,  the  shepherd  may  be  seen  "  gathering  them 
in  his  arms,"  and  even  "  carrying  them  in  his  bosom." 
Christ  said,  "  Suffer  the  little  children  to  come  unto  me, 
and  forbid  them  not,  for  of  such  is  the  kingdom  of  heaven. 
And  he  took  them  vp  in  his  arms,  put  his  hands  on  them, 
and  blessed  them,"  Mark  10.  14-16.  Hence  also  his 
charge  to  Peter,  "Feed  my  lambs,"  John  21.  15.  He 
numbers  them  when  they  return  to  the  fold  to  see  that 
none  be  missing,  and  if  there  be  an  under-shepherd,  that 
he  may  account  to  the  owner  for  the  sheep  committed  to 
his  trust  and  care.  When  the  flocks  are  large  and 
numerous,  and  several  shepherds  are  required,  one  is  ap- 
pointed over  the  rest  as  the  chief  shepherd.  He  restores 
the  sheep  that  has  strayed,  and  goes  after  that  which  is 
lost  until  he  finds  it.  God,  as  a  shepherd,  has  an  immense 
flock  all  over  the  world ;  gives  them  peculiar  food ; 
•always  abides.    Believers  are  sheep,  easily  scattered  when 


70  EASTERN  PROVERBS  AND  EMBLEMS 

away  from    the    slieplierd,  as    were     the    Jev\'s    by  the- 
Babylonians. 

MaTiratta, — An  herdsman,  with  his  staff  iu  his  hand,  guides 
and  protects  his  cattle.  Will  not  God,  with  the 
stall'  of  correction,  guide  and  protect  man  ? 

China. — AVhen  heaven  rears  a  man,  he  grows  very  fat.  "When 
men  rear  one,  he  is  but  skin  and  bone, 

Tehigu. — Will  he  who  plants  the  tree  not  water  it  ? 

Modern  Greek. — Appointing  the  wolf  a  shepherd. 

Persian. — The  sheep  are  not  designed  for  the  shepherd,, 
but  the  shepherd  for  the  service  of  the  sheep. 

TJrdii-. — Put  ants  and  dogs  to  guard  sweetmeats. 

Bussian. — The  shepherd  shears  the  sheep  but  does  not 
flay  them. 


Sowing  to  the  Flesh  Reaping  Corruption.— Gax.  6.  8. 

The  j)riiiciples  of  ruin  are  in  ourselves,  like  the  irou 
which  breeds  rust,  or  like  filthy  garments  which  XDroduce 
moths,  or  ill-humours  in  the  body  causing  a  fever. 

The  husbandman's  labours  are  often  blasted,  not  so 
those  of  the  righteous ;  God  Avill  not  forget  the  labour  of 
love,  Heb.  6.  lo.  Husbandmen  have  to  reap  every  year, 
the  righteous  all  at  once. 

Adonizeleh  was  paid  in  his  own  coin,  Judg.  1.7;  Allah's 
blood  was  licked  up  by  the  dogs ;  and  Raman  was  hung 
on  his  own  gallows,  Esth.  7.  i  o.  David  sowed  adultery, 
reaped  the  sword,  2  Sam.  12.9,  11;  Joseph's  brethren 
sowed  envy,  Gen.  42.  21;  Judas  sowed  coveteousness, 
reaped  a  halter.  Matt.  27.  5. 

The  Buddhists  of  Ceylon  say — "  If  any  one  speak  or 
act  from  a  corrupt  mind,  suffering  will  follow  the  action, 
as  the  wheel  follows  the  lifted  foot  of  the  ox."  An 
English  proverb — "  He  has  made  his  bed,  and  he  must 
lie  in  it,"  Job  4.8;  they  that  plough  iniquity  reap  the  same, 
they  sowing  the  wind  reap  the  wliirlwind,  Hos.  8.  7.  The 
Persians  say,  "  He  that  plants  thorns  shall  he  not  gather 
roses ;  the  field  of  wrong  brings  forth  death  as  its  fruits. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  71 

Prov.  5 .  22;  lie  is  holden  with  the  cords  of  his  own  sin 
so  fire  in  his  lips,  Prov.  16.  27  ;  Job  5.2. 

JBurma. — Suftering  is    the    necessary  consequence  of  sin, 

just   as  when  you  eat  a   sour  fruit  a   stomach 

complaint  ensues. 
Bengal. — Put  your  hand  in  the  iire,  whether  willingly  or 

no,  you  will  get  burnt. 
Shanti  Sliatak. — To  wherever  you  roam   in  sky  or  ocean, 

yet  your  actions  from  birth  up  will  follow  you 

before  the  Judge  as  the  shadow  the  substance. 
TeJugu. — A  man's  shadow  remains  near  himself. 
Telugu. — If  you  expect   much    fruit    from  few  offerings, 

will  it  be  obtained  ? 
Bengal. — Prom  the  jack  do  you  get  the  mango  juice  ? 
Bengal. — "  As  the  sin,  so  the  atonement." 
Bengal. — "  The  ant's  wings  produce  its  own  death." 
Dane. — Whoever  will  eat  the  kernel  must  crack  the  nut. 
Malabar. — When  any  one  has  learnt  to  steal,  he  must  also 

learn  hanging. 
Talmud. — The  crow  brought  fire  into  the  nest ;  it  warmed 

him,  but  it  burnt  the  nest. 
Turk. — Those  who  sow  thorns  can  only  reap  prickles. 
Persian. — He  that  plants  thorns  shall  not  gather  roses. 
China. — Ivory  does  not  come  out  of  the  rat's  mouth. 
Mussian. — It  is  not  necessary  to  sow  fools,  they  grow  of 

themselves.     God  is  not  in  haste,  but  His  aim  is 

sure. 


The  Hypocrites'  Hope  a  Spider's  Web.— Job  8.  14. 

The  Italians,  to  express  the  community  of  goods  between 
true  friends,  say  tliey  tie  their  purses  with  a  spider's  web 
• — i.e.,  easily  broken. 

The  spider  weaves  its  web  out  of  its  own  bowels,  and 
with  wonderful  skill  prepares  a  network  which  far  sur- 
passes the  most  curious  product  of  human  workmanship, 
even  the  Kashmir  shawl  in  the  regularity  and  fineness  of 
its  texture.  The  spider  succeeds  in  fixing  himself  even 
in  the   mansions  of  the  great,  and   clings   tenaciously  to 


72  EASTERN  PROVERBS  AND  EMBLEMS 

the  liaunt  or  home  which  she  has  chosen.  Prov.  30.  28. 
Her  Aveb  is  admirably  woven  for  the  purpose  which  she 
has  in  view ;  and  such  insects,  as  are  incautiovisly 
entangled  in  it,  become  an  easy  prey.  Yet  is  it  also  so 
frail  and  slight  that  a  breath  might  rend  it ;  and  at  last 
it  is  brushed  away  in  a  moment  by  the  meanest  servant 
of  the  house,  the  sweeper.  80  the  hypocrite's  hope  is 
spun  out  of  his  own  fancies,  as  the  spider's  web  out  of  her 
own  bowels ;  and  it  consists  either  in  a  groundless  con- 
ceit of  his  own  merits,  or  in  an  equally  erroneous  notion 
of  God's  character.  The  spider  when  he  suspects  his 
web — here  called  his  house — to  be  frail  or  unsure,  leans 
upon  it  in  different  parts,  propping  himself  on  his  hinder 
legs,  and  pulling  with  his  fore-claws,  to  see  if  all  be  safe. 
If  he  find  any  part  of  it  injured,  he  immediately  adds 
new  cordage  to  that  part,  and  attaches  it  strongly  to  the 
wall.  Wlien  he  finds  all  safe  and  strong,  he  retires  into 
his  hole  at  one  corner,  and  supposes  himself  to  be  in  a 
state  of  complete  security ;  the  web  looks  very  beautiful 
in  sunshine,  in  a  moment,  however,  any  accident,  to  say 
nothing  of  a  dirty  broom,  sweeps  away  himself  and  his 
house. 

Bengal. — Trust  to  the  cat,  and  the  buttermilk  on  the  sbelf. 

Arab. — More  fiiithful  than  the  earth — i.e.,  which  renders 
all  things  deposited  in  it. 

Tamiil. — Will  they  let  a  bug  escape  because  it  did  not  bite  ? 

Japan  — A  key  to  a  thief. 

Welsh. — To  pawu  a  piece  of  flesh  with  a  cat. 

Bengal. — Dancing  on  an  unbaked  water  vessel. 

Talmud. — Be  very  humble  ;  the  hopes  of  men  are  worms. 

Oriental. — More  disappointing  than  the  fire  of  a  glow- 
worm. 


The  Lord  the  Stay  of  the  Righteous.— 2  Sam.  22.  19. 

A  house  or  wall  is  tottering,  a  beam  of  wind  stays  it 
up,  such  are  the  ropes  to  a  ship,  so  creeping  plants, 
unable  to  stand   upright,  cling  by  their  tendrils  to   some 


ILLUSTRATIVE  OF  OLD  TRUTHS.  73 

stick  which  becomes  their  stay ;  similarly  the  soul  clings 
to  God  by  the  tendrils  of  faith. 


The  Nick  of  Time  Taught  by  the  Stork.— Jer.  8.  7. 

In  many  countries  tlie  storks  and  many  birds  are  not 
able  to  stand  the  winter ;  on  its  approach  they  congregate 
and  depart  in  a  body  for  the  sunlit  lands,  returning  in 
the  spring,  so  do  the  crane  and  sioallow.  Men  know 
the  signs  of  the  weather,  and  when  it  is  time  to  start  on 
a  journey ;  but  when  the  shadows  of  life's  evening  are 
coming,  people  do  not  see  the  signs  of  death's  approach, 
Hos.  7.  9.  The  Italians  say,  "  time  is  an  inaudible  file," 
which  destroys  gradually  without  its  being  noticed. 
Christ  reproached  the  people,  that  though  knowing  the 
signs  of  bad  weather,  they  did  not  know  the  drift  of 
spiritual  things,  Mat.  16.3;  so  God  in  Jeremiah  reproaches 
the  people  for  not,  like  the  birds,  looking  into  the  future  ; 
the  wicked  are  like  the  ostrich,  which,  when  pursued, 
hides  its  head  between  its  legs,  fancying  because  it  does 
not  see  the  coming  danger  that  it  will  not  ensue. 


The  Sting  of  Death  is  Sin.— i  Cob.  15.  56. 

There  are  various  stings — those  of  an  asp,  a  bee,  a 
nettle,  a  wasp  ;  all,  however,  infuse  poison  quietly  and 
sharply,  and  give  pain.  The  devil  is  the  old  serpent, 
who  injects  the  poison  of  his  sting  into  afflictions  and 
death,  while  Christ  is  the  brazen  serpent,  by  looking  to 
"Whom  the  wounds  are  healed.  No  sting  of  death  was 
felt  by  David,  2  Sam.  23.  5  ;  by  Joseph,  Gen.  50  ;  by 
Jacob,  Gen.  49.  i  8.  There  is,  however,  a  love  stronger 
than  death,  and  death  may  buzz  about  our  ears,  but  it 
has  lost  its  sting,  Is.  25.  8. 

Bengal. — The  commisiou  of  sin  produces  the  fear  of  death. 


74  EASTERN  PROVERBS  AND  EMBLEMS 

The  Sinner's  Heart  Stony. — Ezek,  36.  26. 

The  heart  of  the  wicked  is  like  a  stone  in  four  2^oints  : — 

1.  Hard,  yields  not  to  a  blow,  lience  Job  41.  1—34^. 
refers  to  the  heart  of  the  crocodile,  hard  as  the  nether 
millstone ;  arrows  and  spears  are  as  stubble  to  him,  they 
will  not  enter — such  were  Stcjphcn's  murderers.  Acts  7.  $7. 
There  are  stones  in  India  on  which  the  rains  and  winds 
have  been  beating  for  many  thousand  years,  yet  they  are 
not  worn,  while  the  instruments  used  to  break  these 
stones  are  often  broken  themselves,  Luke  4.  29.  The 
seed  that  falls  on  stony  soil  springs  not  up,  as  there  is  no 
moisture  in  a  stone. 

2.  Senseless,  no  feeling,  Eph.  4.  1 9  ;  the  wicked  go  as 
an  ox  to  the  slaughter,  feeling  no  danger  of  their  lives ; 
tliey  have  no  shame,  but  a  brow  of  brass,  Is.  48.  4. 

3.  Heavy. — The  thoughts  of  the  wicked  are  not  up  to 
heavenly  things,  but  down  to  the  earthly ;  their  God  is 
their  belly;  they  are  of  the  earth,  earthy,  i  Cor.  15.  47. 

3.  No  motion,  therefore  no  life. 

4.  Cold,  as  being  without  life. 

But  God's  hammer,  his  word,  Jer.  23.  29,  breaks  the 
rock  in  pieces,  and  gives  a  heart  of  flesh,  such  as  Paid 
had,  who  from  a  persecutor  became  a  preacher  of  Chris- 
tianity ;  so  the  hardened  jailor  when  he  became  softened, 
he  began  to  cry  out.  Acts  16.  30.  This  hammer  fastens 
conviction  as  a  nail  in  a  sure  place,  Is.  22.  23.  It  softens 
and  smashes  the  hardest  rock. 

Persian. — A  drop  of  rain  makes  no  impression  on  a  bard 

stone. 
Kurd. — Gi'ass  grows  not  under  a  stone. 
China. — The    heart   of    the    worthless    is    as  unfixed    and 

changeless  as  a  mountain  stream. 
Persian. — He  tries  to  extract  oil  from  the  sand. 
Tumul. — The  solemn  thoughts  of  the  funeral  pyre  last  till 

each  one  returns  home. 
Tamid. — Even  stones  may  be  dissolved,  the  heart  of  a  fool 
not. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  75., 

He,  Hastening  with  his  Feet,  Stumbles. — Pnov,  19.  2. 

Turk. — Step  by  step  we  mount  the  ladder. 

Arah. — Patience  is  the  key  of  joy,  but  haste  is  the  key  of 

sorrow. 
Telugu. — "Why  do  you  cry  before  you  are  beaten,  he  asked ; 

you  are  going  to  beat  me  in  future,  replied  the  boy. 
Afghan. — The  Patau  boy  aud  his  brother  taking  a  short  cut 

fell  over  the  cliffs. 
Afghan. — He  takes  off  his  clothes  before  he  reaches  the 

water. 
China. — Silly  birds  fly  first. 
Hussian. — Hurry  is  good  only  for  catching  flies. 
Sanskrit. — A  small  beginning  is  good. 

Sanskrit. — Debt,  a  sore,  and  a  stain,  will  be  effaced  by  time,. 
Sanskrit. — Slowly,  slowly  place  the  foot. 


The  Swallow  knows  her  Time,  not  so  the  Ignorant. — 

Jee.  7.  8. 
The  swallow,  like  various  other  birds,  is  a  bu-d  of  pas- 
sage. What  was  it  that  skimmed  over  the  stream,  where 
the  ripples  are  so  bright  in  the  morning  sunshine  ?  It 
was  the  first  swallow  of  the  returning  spring.  It  has  come 
back  in  its  season — the  spring  and  summer — nor  will  it 
leave  again  till  the  leaves,  which  in  spring  burst  from 
their  buds,  are  withered  and  falling.  When  cold  and 
winter  are  coming,  the  swallows  often  remain  in  a  torpid 
state  in  the  holes  of  walls  or  the  banks  of  rivers.  The 
swallow,  like  the  Indian  adjutant,  is  true  to  the  divine  law 
which  concerns  its  return  and  its  departure.  It  knows 
the  time  to  come  and  the  time  to  go,  and  neither  loses  the 
summer  pleasantness  by  delaying  its  return,  nor  runs  the 
risk  of  suffering  from  the  winter  frost  by  prolongiug  its 
stay  too  late.  How  many  do  not  begin  the  work  of  sal- 
vation till  summer  is  over,  and  the  winter  of  life  is  well- 
nigh  at  hand ;  wlien,  if  they  work  at  all,  they  work  with 
every  disadvantage ! 

Kural. — The  learned  have  eyes,  the  ignorant  have  merely 
two  spots  on  the  face. 


76  EASTERN  PROVERBS  AND  EMBLEMS 

Slander  is  a  Mall,  a  Sword,  and  a  Sharp  Arrow. 

Pfiov.  25.  18. 

The  slanderer  wounds  three  at  once — himself,  him  he 
speaks  of,  and  him  that  hears.  If  we  cannot  stop  other's 
mouths,  let  us  stop  our  own  ears.  As  soon  as  a  person 
takes  i^leasure  in  hearing  slander,  he  is  to  be  ranked  in  the 
number  of  slanderers.  By  the  approbation  of  evil  we 
become  guilty  of  it.  The  witnesses  against  Naboth  showed 
that  a  false  witness  is,  in  some  respects,  as  bad  as  a 
murderer,  i  Kings  21.  13. 

In  the  case  of  the  two  false  witnesses  against  Christ 
the  words  were  true,  tlie  evidence  false;  while  they  reported 
the  words,  they  misreported  the  sense,  and  thus  swore  a 
true  falsehood,  and  were  truly  foresworn,  Mat.  26.  60,  61. 
So  the  witnesses  against  Stephen,  Acts  6.  13,  14;  Prov. 
12.  17.  In  these  last  two  instances  it  was  not  by  direct 
falsehood,  but  by  a  partial  statement  of  truth,  that  they 
involved  themselves  in  the  murder  of  the  innocent ;  such 
were  the  masters  of  the  damsel  possessed  with  a  spirit  of 
■divination.  Acts  16.  21. 

China. — Sitting  alone,  meditate  on  your  own  faults — i.e.,  iu 

conversation  talk  not  of  others. 
CMna. — The  world's  unfavourable  view  of  your  character 

and  conduct  is  like  the  fleeting  clouds  from  which 

the  brightest  day  is  not  free. 
Bengal. — The  mud  sticks  not  to  the  back  of  a  pankhal  fish  ; 

(which  is  smooth)  ;  so  calumny  with  respect  to 

an  innocent  person. 


False  Sympathy. — Hom.  12.  15. 

Urdu. — One  man's  house  is  on  fire,  another  warms  himself 

by  it. 
Aral). — He  roasted  his  fish  in  the  conflagration. 
Teliigu. — When  the  sheep  cries  will  the  wolf  be  grieved  ? 
Tehigii. — "When  one  man  cried  that  his  beard  was  on  fire, 

another  followed  him  asldug  him  for  a  light  for 

his  cigar. 
Tehigii. — Is  the  bullock's  sore  tender  to  the  cow  ? 


ILLUSTRATIVE  OF  OLD  TRUTHS.  77 

China. — He  may  sit  iu  a  tub  of  cold  water,  but  it  will  uot 

steam. 
Bengal. — Sprinkling  salt  on  a  new  cut  wovmd — sic  Job's 

comforters,  Job  16.  2. 
JPolish. — The  ox  bores  with  his  horns  the   wounds  ;  the 

woman  with  the  tongue  in  her  mouth. 
Tamul. — A  word  that  lacks  sympathy  and  a  rafter  that  lacks 

a  nail,  are  useless. 
Tamul. — It  is  said  that  the  wolf  wept  because  the  sheep 

were  wet. 
Turk. — If  my  beard  is  burnt,  others  try  to  light  their  pipe 

at  it,  Luke  10.  32. 


Temperance,  or  Self-Control.— Peov.  13.  28. 

Bussian. — It  is  not  the  sword  that  kills  nor  the  wine  that 
makes  drunk. 

Tarh. — The  knife  does  not  make  the  cook. 

China. — Who  can  govern  himself  is  fit  to  govern  the  world. 

Xural. — As  the  hook  guides  the  elephant,  we  should  with 
the  hook  of  firmness  restrain  our  passions. 

Turk. — The  chimney  never  takes  fire  except  from  within. 

Bussian. — The  nail  is  not  guilty  that  the  hammer  beats  it 
into  the  beam. 

Mahratta. — Man  has  five  senses  ;  if  any  is  not  under 
control  his  reason  will  ooze  out  there  as  water 
out  of  a  skin  that  is  rent. 

Bussian. — Shut  the  door  on  the  devil,  but  he  will  enter  by 
the  window. 

Afghan. — Though  the  food  was  another's,  the  stomach  was 
your  own — i.e.,  over-eating  not  the  fault  of  the 
food. 

Tamul. — Why  blame  the  arrow,  the  archer  going  free  ? 

Tamul. — ^S'o  one  cuts  off  the  hand  because  it  has  struck 
the  eye. 

MahdbJidrat. — The  gods  do  not,  like  cattle  herds,  guard  men 
by  carrying  clubs  ;  but  they  endow  with  under- 
standing him  they  wish  to  preserve. 

Mahratta. — Man's  body  is  a  chariot,  the  charioteer  is  him- 
self, and  his  passions  are  the  horses  ;  if  the  latter 
are  well  managed  all  goes  well. 


78  EASTERN  PROVERBS  AND  EMBLEMS 

Temptation. — i  Cor.  5.  9,  10. 

Temptations  to  sin  are  represented  in  the  BibU  as 
stumbling-blocks  to  trip  np  the  unwary  ;  as  the  wiles  of 
the  devil ;  as  thorns  in  the  flesh ;  as  fiery  darts  ;  as  sent 
for  sifting ;  while  we  are  to  flee  from  sin  as  from  the 
face  of  a  serpent, 

Afglian. — Shoes  are  tested  on  the  feet ;  a  man  on  trial. 
TiirTc. — If  you  wish  to  keep  company  with  a  wolf  have  the 

dog  near. 
BJiagava  fgita . — 

He  who,  as  the  tortoise  does  with  its  limbs, 
■Withdraws  the  senses  from  the  sensual  objects 

everywhere. 
His  wisdom  is  confirmed. 
CJdna. — One  dressed  iu  clothes  made  of  leaves  going  to  put 

out  a  fire  is  in  danger. 
China. — It  is  not  beauty  that  beguiles  men ;  men  beguile 

themselves. 
China. — Leisure  breeds  lasciviousness. 
Russian. — 

The  priest  comes  to  us  by  the  trodden  path  ; 
The  devil  comes  to  us  by  crossing  the  fields — 

i.e.,  temptation  comes  from  unexpected  quarters. 
Guilty  is  the  wolf  that  has  eaten  the  sheep  ; 
Not  guiltless  is  the  sheep  that  strays  into  the  woods — 
i.e.,  we  must  be  on  our  guard,  how-ever,  not  to  go 
into  his  path. 
TiirJc. — The  heart  is  a  child,  it  desires  what  it  sees. 
jJiirk. — The  devil  tempts   man,   but  the  idle  man  tempts 

the  devil. 
jiral). — "Where  the  eye  does  not  see  the  heart  does  not 

grieve. 
Telvgu. — By  experience  we  learn  our  weakness. 
Telngu. — A  man  will  not  build  a  hut  until  he  has  been 

drenched,  nor  stoop  until  he  has  hit  his  head. 
Vemnn. — 

The  crocodile  in  water  can  destroy  an  elephant ; 
The  crocodile  out  of  water  is  destroyed  by  a  dog — 
i.e.,  go  not  on  the  devil's  ground. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  79 

Avoid  Temptation.— Col.  2.  z\. 

Arab. — Eollow  tlie  voice  of  a  dog,  not  of  a  jackal ;  tiae  one 
leads  to  the  village,  the  other  to  the  desert.  If 
you  do  not  want  a  fool's  medicine,  keep  away 
from  him. 

Afglan. — Who  lives  with  a  blacksmith  will  at  last  carry 
away  burnt  clothes. 

Afghan. — Have  your  ass  tethered  if  you  have  a  thief  as 
your  friend. 

Afglian. — A  low  friendship  lights  a  fire  on  the  forehead. 

Russian. — Do  not  tread,  doggie,  iu  a  wolf's  footsteps ;  he 
will  turn  round  and  eat  you. 

Jtussian. — Our  eyes  are  our  enemies. 

China. — Throwing  on  stubble  to  put  out  the  fire. 

Tamul. — To  roast  a  crab  and  set  a  fox  to  guard  it. 

Teliigu. — Without  eating,  you  can't  tell  the  taste  ;  with- 
out going  down  into  the  water,  you  cannot  tell 
the  depth. 

•China. — What  the  eye  sees  not,  the  heart  is  not  vexed  over. 
The  well  fed  and  well  warmed  indulge  impure 
thoughts ;  the  pined  and  starved  encourage 
thoughts  of  stealing. 

Afghan. — The  bird  sees  the  grain  but  not  the  snare. 

Japan. — The  bird  flying  in  the  air  troubles  not  the  water. 

Telugu. — The  fox  offered  his  services  for  nothing — to  guard 
the  sheep. 

Urdu. — Can  fish  remain  in  a  kite's  nest  ? 

Telugu. — Like  ghi  (melted  butter)  poured  on  fire. 

Veman  Telugu. — A  crocodile  while  swimming  in  water  can 
destroy  an  elephant ;  out  of  the  stream  it  is  dis- 
comfited easily  by  a  dog.  In  the  water  a  ship 
will  float  smoothly  ;  out  of  it  it  cannot  crawl  even 
a  cubit. 

Malabar. — If  you  sit  close  to  the  mortar  you  will  be  struck 
by  the  pestle. 

Tamul. — Play  not  with  snakes  ;  sic  English  "  Play  not  with 

edged  tools." 
Afghan. — When  edged  tools  are  used,  blood  flows. 

Persian. — Where  there  is  much  fire  the  elephant's  foot  slips. 

China. — Throw  on  stubble  to  put  out  the  fire. 

Turk. — He  who  fears  the  fire  shuns  smoke. 


So  EASTERN  PROVERBS  AND  EMBLEMS 

Arab. — It  is  only  a  wise  man  who  despises  himself.  It  is 
only  a  fool  that  trusts  his  own  judgment. 

Syriac. — If  you  wish  to  be  a  king  become  a  wild  ass — i.e., 
if  you  wish  to  be  master  of  yourself  withdraw 
from  society  as  the  wild  asses  do. 


The  Body  a  Tent.    2  Coe.  5.  1-4. 

All  men  are  but  passengers  and  pilgrims  tlirougli  this 
•world  ;  not  real  possessors  of  anything,  but  only  tenants 
and  occupiers  in  this  transitory  life.  Some  dwell  in 
stately  palaces ;  and  many  more  in  poor  cottages  ;  but 
all  are  born  to  the  same  mortality.  If  the  poor  man's 
hut  drops  into  decay,  he  dies  never  the  sooner ;  and  if  the 
house  of  the  rich  is  founded  upon  a  rock,  he  lives  never 
the  longer. 

The  holy  patriarchs,  Abraham,  Isaac,  and  Jacob,  inha- 
bited no  lofty  cities,  built  no  strongholds,  but  lived  in 
tents  or  tabernacles,  with  which  they  removed  from  place 
to  place,  as  God  was  pleased  to  order  them,  Heb.  1 1 .  9  ; 
very  remarkable  in  their  case,  in  the  land  which  God  liad 
promised  to  them  for  an  inheritance  :  thereby  signifying 
that  they  did  not  accept  of  the  earthly  land,  but  looked 
for  a  better  country,  that  is,  an  heavenly.  The  children  of 
Israel,  journeying  to  Canaan,  lived  by  encampments  in  a 
wilderness,  removing  their  tents  from  place  to  place  for 
forty  years,  and  ending  their  days  in  that  unsettled  way 
of  life.  Even  when  the  people  were  fixed  in  Canaan, 
good  men  still  devoted  themselves  to  live  as  sojourners 
and  pilgrims ;  thus  the  Bechabites,  who  renounced  the 
pleasures  and  possessions  of  the  world,  dwelt  in  tents  as 
their  holy  fathers  had  done  before,  Jer.  35.  7.  Even 
God  himself  was  pleased  to  partake  of  the  condition  of 
his  people  ;  making  himself  even  under  the  law,  that 
stranger  upon  earth  which  he  was  to  be  afterwards 
under  the  Gospel  as  the  place  of  his  worship  in  the 
wilderness,  and  long  afterwards,  was  not  fixed  as  a  house, 
but  movable  as  a  tent  and  a  tabernacle  ;  and  when  Christ 


ILLUSTRATIVE  OF  OLD  TRUTHS.  8r 

the  "Word  was  made  flesli  he  is  said  to  have  tahernachd 
amonG;st  us ;  livino;  as  one  who  renounced  this  world  and 
all  its  possessions ;  more  unprovided  with  house  and  land 
than  the  foxes  of  the  earth  or  the  birds  of  the  air.  The 
passage  from  this  world  to  the  other  is  much  more  easy 
to  those  who  live  in  this  manner.  The  man  of  the  world, 
who  fixes  his  abode  here,  is  violently  torn  away  at  his 
death,  like  the  banyan  tree  pulled  up  by  the  roots,  and 
has  no  prospect  after  it :  but  he  who  lives  in  a  tent  can 
easily  remove. 

It  was  an  act  of  faith  in  Ahraliam  to  dwell  in  taber- 
nacles in  the  land  of  promise  as  in  a  strange  country. 
His  practice  in  this  respect  was  a  perpetual  confession 
that  he  regarded  himself  only  as  a  stranger  and  traveller 
on  the  earth,  and  that  "  he  looked  for  a  city  which  hath 
foundations,  whose  builder  and  maker  is  God."  The 
feast  of  tabernacles  was  appointed  to  remind  the  children 
of  Israel  of  the  wanderinos  of  their  forefathers  in  the 
wilderness  (when  they  dwelt  in  tents),  and  thus  to  suggest 
to  them  continually  the  same  thought,  that  this  life  is 
only  a  pilgrimage,  and  that  our  true  home  is  elsewhere, 
that  we  have  here  no  continuing  city,  but  seek  one  to 
come.  The  Jews  even  now  live  in  tents  or  booths  made 
of  trees  when  this  feast  comes  round.  Tents  were  some- 
times placed  on  the  house-tops,  2  Sam.  16,  22;  some- 
times under  trees,  Gen.  18.  8. 

The  Moguls  lived  often  in  tents,  miles  in  circumference, 
which  cost  many  lacs  of  rupees,  being  decorated  with  silk 
and  gold  ;  still  they  were  but  tents,  and  exposed  to  being 
blown  down  by  storm  or  consumed  by  fire. 

By  faith  the  righteous  continually  regards  the  body  as 
a  tent  or  tabernacle,  a  frail  and  uncertain  habitation, 
suited  to  the  condition  of  one  who  is  only  a  traveller  to 
his  true  home,  offering  no  effectual  protection  against  the 
many  dangers  to  which  he  is  exposed — a  dwelling-place 
which  may  be  struck  or  taken  down  in  a  moment,  opened 
to  heat  or  cold,   rain  or  lightning.     Peter  (i  Pet.  i.  14) 

G 


82  EASTERN  PEO  VERBS  AND  EMBLEMS 

regarded  the  putting  off  his  tabernacle  as  emancipation. 
This  short  life  is  the  first  steps  of  a  ladder,  the  toj)  of 
Avhich,  like  Jacob's,  is  lost  in  the  glories  of  heaven. 

Hehreio. — The  corruptible  body  pressetb  down  the  soul ; 
The  earthly  tabernacle  weighetli  down  the  mind. 

Wwgavatgita. — 

As  men  abandon  old  and  threadbare  clothes  to 

put  on  others  new  ; 
So  casts   the   embodied  soul  its  worn-out  frame 
to  enter  other  forms. 

Telugii. — Though  a  vessel  be  broken  a  new  one  is  easily 
procured.     Is   it,  then,  marvellous  that  after  a 
man's    death    he    should    acquire    a   new  body  ? 
2  Cor.  5.  2. 

JBengal.- — "When  a  cow  dies,  she  is  taken  up  and  carried  to 
the  river.  When  a  man  dies  they  cover  him  up 
too,  and  do  the  same. 

TiirJc. — The  Tartar  who  lives  in  a  city  believes  himself  in 
prison. 

Frclodh  Chandroday. — You  should  consider  the  society  of 
friends  as  a  momentary  flash  of  lightning. 

Shdnti  ShataJc. —  Our  place  is  like  a  terrible  wilderness; 
our  body  like  a  building  with  much  fleshy  lattice- 
work in  it ;  our  earthly  friends  are  like  travellers 
whom  we  meet  by  chance  and  are  soon  separated 
from. 


Life  a  Vapour. — Jas.  4.  13,  14. 

The  Lalita  Visf,ara  compares  life  to  the  view  of  a 
•dance — to  the  lightning — to  a  torrent  rushing  from  the 
mountain, — and  so  said  Sakhya  Muni,  the  Budhist,  when 
tempted  to  remain  in  his  father's  palace. 

SMnii    ShataJi. — Human  existence    is    like  a  bottomless 
gulph,  and    human  life   like  the  fleeting    scum 
of  its  rolling  waves. 
Malta  Mudgar. — Life  is  quivering  like  a  drop  of  water  on 

a  lotus-leaf. 
Flrdusi. — 

Look  at  the  heavens,  how  they  roll  on, 
And  look  at  man,  how  soon  lie's  gone  ; 


ILLUSTRATIVE  OF  OLD  TRUTHS.  S3 

A  breath  of  wind  aud  then  uo  more — 
A  world  like  this  should  man  deplore. 
Bengal. — An  employ  the  shadow  of  a  cloud. 


The  "Wages  of  Sin  is  Death. — Eom.  6.  23. 

The  wicked  are  said  to  be  liolden  with  the  cord  of 
their  own  sins,  Prov.  5.  22;  such  was /S«h/  :  hence  death  to 
the  wicked  is  called  the  king  of  terrors,  Job  18.  14  ;  it  is 
likened  to  a  wolf,  Ps.  49.  14  ;  a  Hood,  Ps.  90.  5  ;  dark- 
ness, Job  10.  22. 

God's  punishment  of  sin  or  wages  is  compared  to 
dashing  in  pieces  like  a  potter's  vessel ;  treading  down 
as  the  mire  of  the  street  or  ashes ;  grinding  to  powder ; 
melting  as  a  snail ;  gnashing  of  teeth.  Even  in  this  life 
the  wages  are — sickness,  Deut.  28.  59  ;  famine.  Mat.  24. 
7  ;  war;  fear.  Job  18.  11.  In  the  next  it  will  be  the 
blackness  of  darkness,  2  Peter  2,  17  ;  the  wine  of  God's 
wrath,  Eev.  14.  10  ;  everlasting  contempt,  Dan.  12.  2. 

The  devil  is  a  bad  master ;  his  servants  work  hard, 
they  are  fed  with  husks  in  this  life,  Luke  15.  16.  The 
pay  of  sin  is  sickness,  Lev.  26.  16  ;  famine,  Lev.  26.  19; 
war.  Lev.  26.  17. 

China. — Unjustly  got  wealth  is  snow  sprinkled  with  hot 
water ;  lands  improperly  obtained  are  but  sand- 
banks in  a  stream. 

China. — When  the  melon  is  ripe  it  will  drop  of  itself. 

China. — The  day  will  come  when  the  tumour  will  be 
punctured. 

Urdu. — The  cow  will  speak  in  the  thief's  belly,  Gen.  4.  10. 

Malay. — When  is  it  the  auts  die  if  not  in  sugar  ? 


Providence  a  Wall  of  Fire  to  protect  the  Good. 

Zech.  2.  5. 

Babylon  had  \valls  300  feet  high  and  70  feet  thick, 
so  that  six  carriages  could  drive  abreast,  yet  the  city  was 
taken  owing  to  the  gates  having  been  left  open  when  the 
people  were  drunk.      The  walls  of  Gaur  in   Bengal  were 


G    2 


84  EASTERN  PROVERBS  AND  EMBLEMS 

1 00  feet  high.  The  walls  of  Jericho  were  high,  but  they 
fell  down  at  the  coininand.  of  God,  Jos.  6.  20,  who  ofteu 
destroys  walls  by  earthquakes. 

Eastern  shepherds  and  travellers,  to  protect  themselves 
and  their  flocks  from  wild  beasts  at  night,  make  fires 
all  around  them,  over  which  the  most  furious  animals- 
dare  not  pass,  not  even  the  tiger, — being  afraid  of  hre. 

The  righteous  is  travelling  as  a  i^ilgrim  through  this, 
world,  a  howling  wilderness ;  the  devil  is  a  dragon,  and 
the  wicked  as  lions  are  ready  to  devour  him,  but  he 
sleeps  secure,  surrounded  with  God  a  Wall  of  Tire  ;  so 
the  Jews  walked  through  the  Eed  Sea,  the  waters  stand- 
ing up  on  both  sides  as  a  wall,  Ex.  14.  22. 

Turk. — The  nest  of  a  blind  bird  is  made  by  God. 

JSiissian. — Without  God  not   to    tlie   tlireshold,  with  him- 
beyoud  the  sea. 

Veman. — Just  as  a  showman  plays  his  puppets,  while  he- 
lies  hidden,  so  does  the  Deity,  while  he  conceals 
himself,  admirably  govern  man. 


No  Discharge  in  Death's  Warfare, — Ecci-.  8.  8. 

Death  is  a  warfare  in  which  the  arrows  of  jjain  and 
fear  are  discharged,  Eccles.  8.  8.  The  wicked  are  driven 
away  by  death,  and  all  their  joys  end ;  the  righteous 
desire  to  depart,  and  all  their  sorrows  end.  Death  is. 
abolished  by  taking  away  its  sting— sin,  2  Tim.  i.  10. 

Turk. — Death  is  a  black  camel  which  kneels  at  every  man's 

gate. 
Arab. — Caution    secures    not    cowards    against    death  ;  it 

comes  from  the  sky. 
Urdu. — He    who    is    prepared   to    die,  what    will    he  not 

attempt  ? 
Arai. — When  fate  arrives  the  physician  becomes  a  fool. 
Tamnl. — The  ocean  is  knee  deep  to  him  who  is  dying, 
Turk. — There  are  two  things  which  no  man  fixedly  regards,. 

the  sun  and  death. 
Sanskrit. — All  rivers  go  to  the  ocean. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  85 

Bengal. — The  rain  never  streams  up  the  thatch. 

Bengal. — The  milk  once  drawn  never  enters  the  cow's  dug 

again. 
Afglian. — My  father  died  and  his  fever  ended— i.e.,  death 

settles  all  accounts. 


The  Beginning  of  Strife,  the  Letting  out  of  Water. 

Peov.  17.  14. 

A  narrow  channel  cut  in  a  dam  will  soon  enlarge  itself 
-and  make  a  wide  breach.  So  with  strife.  The  strife  be- 
tween the  herdsmen  led  to  the  separation  of  Abraham  and 
Lot,  Clen.  13.5;  Paul  and  Barnabas  separated,  Acts 
15.  39.  Daniel,  dreading  the  beginning  of  sin,  would  not 
take  even  the  king's  meat,  Dan.  i.  8-16.  They  felt  that 
sin  was  first  thin  like  a  spider's  web,  but  soon  becomes 
■thick  like  a  cart  rope. 

Urdu. — Let  him  touch  your  finger  he  will  soon  seize  your 

wrist.     So    Solomon,   2   Kings   23.    13  ;    Peter, 

Mat.  26.  34,  58,  64. 
Tamul. — Will  the  flood  that  has  burst  the  dam  return  to 

it  at  one's  cry  ? 
Persian. — The  tree  that  has  just  taken  root  may  be  pulled 

up  by  the  strength  of  a  man. 
Veman. — If  there  be  one  dry  tree  in   a  forest,  it  will  pro- 
duce flame  by  friction  and  sweep  away  the  rest ; 

thus  if  a  base  wretch  be  born  in  a  noble  race,  he 

will  destroy  it  all. 
Bengal. — Groing  in  a  needle,  coming  out  a  ploughshare. 
Bengal. — -Que  drop  of  filth  from  a  cow  will  spoil  a  vessel 

of  milk. 
CJianaJc. — To    pay    off"  debts,  quench  a  fire,  and    remove 

disease   is  good,  for  should  they  increase,  they 

will  not  be  stopped. 
Italian. — If  thou  sufler  a  calf  to  be  put  on  you,  they  will 

soon  put  on  the  cow. 
S_paniard. — Give  me  to  sit  down,  I  shall  soon  make  a  place 

to  lie  down. 
Tamul. — Where  there  are  dogs  there  is  quarrelling. 
Servian. — Out  of  one  quarrel  one  hundred  sins. 


86  EASTERN  PROVERBS  AND  EMBLEMS 

The  Dead  as  Water  spilled  upon  the  Ground. 
2  Sam.  14.  14. 

The  dead  return  no  more  to  this  worki ;  they  are  as 
water  spilled  on  the  ground  which  cannot  be  gathered  up 
again,  like  Pharaoh  and  his  host  which  went  to  the 
bottom  of  the  Eed  Sea  (Ex.  15.  10),  or  David  when  he 
lost  his  child,  and  stopped  weeping,  saying — I  shall  go 
to  him  but  he  shall  not  return  to  me,  2  Sam.  12.  23  ; 
Job  14.  1-2  I. 

Solomon  uses  a  similar  emblem  of  the  tree  fallen  rising 
no  more,  Eccl.  1 1.  3.  The  sound  of  the  woodman's  axe 
gives  note  that  some  giant  of  the  forest  is  about  to  fall : 
soon  the  crashing  boughs  tell  plainly  that  the  work  is 
done,  and  the  pride  of  the  summer  foliage  is  brought 
down  to  the  ground.  A  gap  is  made  in  the  screen  of 
wood,  and  the  eye  can  now  wander  over  the  soft  meadows, 
and  the  distant  village,  that  were  hid  before.  The  fallen 
tree  lies  in  the  direction  in  which  it  fell.  While  it  still 
flourished  in  its  pride  and  glory,  the  direction  as  well  as 
the  period  of  its  fall  was  uncertain.  It  was  possible  that 
it  might  fall  toward  the  north,  or  toward  the  south  :  nor 
was  there  any  reason  why  it  should  not  enjoy  the  sun- 
shine and  the  rain  through  many  a  verdant  summer.  ]')Ut 
the  word  was  given  that  the  axe  should  be  laid  unto  its 
root ;  and  now  the  direction  in  which  it  should  fall  is  no 
more  a  question.  It  is  a  fixed  and  unalterable  fact.  The 
period  during  which  one  or  the  other  direction  could  have 
been  given  to  its  fall  is  past  and  gone  for  ever.  So  the 
stroke  of  death  fixes  the  direction  and  the  character  of 
our  future  state  of  being, 

Malahar. — Can   you  draw  out   the   water  that    has    been 

absorbed  by  a  piece  of  iron  ? 
Japan. — A  fallen  blossom  does  not  return  to  the  twig. 
Gujerat. — The  deed  is  forgotten,  but  not  what  is  written. 
Tmmtl. — If  rice  be  spilled  it  may  be  picked  up,   but  eau 

water  ? 
Gujerat. — Drowning  yourself  the  world  is  drowned. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  87 

China. — The  roots  of  an  old  tree  in  the  earth  you  may  find  ; 

But  a  dead  man  is  fully  cut  off  from  his  kind. 
BadcKje. — As  long  as  you  hold  it  in  your  haud  it  is  a  vessel, 
fling  it  on  the    ground  you  have   only   useless 

pieces. 

— ♦-♦-* — 

Th9  Wicked  pass  away  as  a  "Whirlwind. — Peov.  10.  25, 

In  eastern  countries  so  rapid  and  impetuous  some- 
times is  the  whirlwind,  that  it  is  in  vain  to  think  of 
flying  ;  the  swiftest  horse,  though  running  a  mile  in  two 
minutes,  or  the  fastest  saihng  ship,  could  be  of  no  use 
to  carry  the  traveller  out  of  danger.  Torrents  of  burning 
sand  roll  before  it,  the  firmament  is  enveloped  in  a  thick 
veil,  and  the  sun  appears  of  the  colour  of  blood.  In  the 
frightful  deserts  of  Senaar  is  pointed  out  a  spot  among 
some  sandy  hillocks,  where  the  ground  seemed  to  be  more 
elevated  than  the  rest,  where  one  of  the  largest  caravans 
which  ever  came  out  of  Egypt,  to  the  number  of  several 
thousand  camels,  was  covered  with  sand,  and  every  one 
perished. 

The  destruction  of  Sennacherib's  army  was  probably 
effected  under  the  direction  of  an  angel  by  the  blast  of 
the  hot  pestilential  south  wind  blowing  from  the  deserts 
of  Lybia,  called  the  simoom.  Sennacherib  and  his 
immense  army  had  come  like  a  whirlwind,  threatening 
to  bear  down  all  before  them,  but  they  quickly  vanished ; 
185,000  Assyrians  being  destroyed  in  one  night,  2  Kings 
19.  35.  The  world  of  the  ungodly  perished  by  the 
flood,  Gen.  7.  21.  In  one  day  23,000  Israelites  who 
had  joined  Baal-peor, .were  killed,  Numb.  25.  4. 

Afghan. — Priority  is  good  in  all  things  but  death.     Sinners 
often  die  in  a  rage,  like  a  poisoned  rat  in  a  hole. 

The  life  of  the  wicked  like  a  whirlwind  rises  suddenly. 
Acts  2.  2.  Jonah's  ship  was  caught  in  a  whirlwind, 
Jon.  I.  4;  it  is  yevj  swifi,  hence  said  to  have  wings, 
2  Sam.  22.  14  ;  vcv)/  destructive,  i  Kings  19.  1 1  ;  yet  God 


88  EASTERN  PROVERBS  AND  EMBLEMS 

wlio  holds  the  ^vinds  in  his  fists,  Pro.  30.  4,  made  a 
whirlwind  to  serve  as  Elijah's  chariot  to  heaven,  2  Kings 
2.  1 1. 

Canara. — When  the  washerman's  corpse  is  brought  out, 
his  secrets  may  be  discovered — i.e.,  in  the  clothes 
he  has  stolen,  Is.  15-  4- 

Veman. — How  long  does  the  ball  retain  its  elevation  ? 

Afghan. — When  the  knife  is  over  a  man's  head,  he  remem- 
bers God. 

Helreic. — The  hope  of  the  ungodly  is  like  dust  (thistle- 
down), that  is  blown  away  with  the  wind :  like  a 
thin  froth  that  is  driven  away  with  the  storm  ; 
like  as  the  smoke  which  is  dispersed  here  and 
there  with  a  tempest,  and  passeth  away  as  the 
remembrance  of  a  guest  that  tarrieth  but  a  day. 

"What  wicked  army  j^assed  away  as  a  whirlwind  ? 


The  Worm  of  Conscience. — Maek  9.  48. 
Conscience  compared  to  a  ivorvi  in  three  points. 

I.  Sprung  horn  filth;  earth  is  a  dunghill;  2.  produce 
death  by  gnawing  the  internals,  so  Herod  was  eaten  up 
of  worms  ;  3.  source  of  great ^j«m.  Acts  i  2.  23  ;  4.  medicine, 
required,  otherwise  no  internal  cure. 

Conscience  is  compared  to  a  candle  ;  such  Joseph's 
brethren  found  it;  Gen.  42.  21,  44.  16  ;  Tharaoh,  Ex.  9. 
27,  10.  17;  Saul,  I  Sam.  24;  Herod,  Mark  6.  26  ; 
Judas,  Matt.  27.  4;  Felix,  Acts  24.  25.  It  is  called  a 
witness,  Kom.  i.  9,  as  Cain's  wounded  spirit  led  him  to 
wander  as  a  vagabond. 

Bengal. — No  sin  is  hidden  to  the  soul  :  only  strike  the 
ground,  and  the  guilty  start  up  in  terror. 

Russian. — The  horse  may  run  quick,  but  he  cannot  run 
away  from  his  tail. 

China. — Men  who  never  violate  their  consciences  are  not 
afraid  if  you  knock  at  their  door  at  midnight. 

Tclucju. — AVhcn  the  thief,  who  stole  the  pumpkin,  was 
spoken  of,  he  felt  his  shoulders — i.e.,  thinking 
some  mark  miglit  liave  been  left  there. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  89 

JLrab. — The  worms  of  the  vinegar  are  from  the  vinegar 
itself — i.e.,  family  disagreements  are  from  the 
family  itself. 

Tamul. — To  a  gloomy  eye  all  obscure  things  are  demons. 


Man  a  Worm — Job  25.  5,  6. 

[3fan  like  a  worm  in  five  points.) 

The  Shdnti  Shatak  compares  the  wicked  to  dogs  who 
•delight  in  swallowing  human  hones  filled  with  worms 
and  moisture,  eagerly  licking  the  pntrid  juice  as  if  it 
were  palatable.  Man  is  compared  in  the  Bible  to  earth, 
dust,  grass,  a  lie,  vanity,  in  this  text  to  a  worm. 

The  butterfly  spreads  its  wings,  and  the  sun  shines 
upon  its  plumes  !  The  wisdom  of  the  Creator  has 
adorned  it  with  beautiful  lines,  and  painted  it  with 
glorious  colours  !  It  flies  about  and  finds  the  plant  which 
is  proper  to  feed  its  brood  of  caterpillars ;  and  there  it 
lays  its  eggs  to  be  hatched  by  the  sun.  In  its  infant 
state  it  crawls  about  as  a  helpless  worm,  and  feeds  upon 
green  leaves.  Then  it  folds  itself  up  in  a  case  like  a 
coffin,  where  it  lies,  as  it  were,  asleep,  till  the  time  of  its 
change :  when  it  breaks  this  covering,  it  comes  forth 
with  wings  and  feathers  like  painted  birds,  to  fly  about 
the  air,  and  the  dew  of  the  fields  and  meadows,  and  visit 
•every  sweet  and  pleasant  flower.  The  white  ant  in  India 
also  has  its  change  when  it  gets  wings. 

We  are  now  like  the  infant  worms  crawlinf^  about 
upon  this  earth.  But  if  we  go  on  in  the  ways  of  God  we 
shall  at  length  be  changed  from  a  worm  into  an  angel. 
But  first  we  must  be  shut  up  in  the  grave,  and  hide 
ourselves  in  the  state  of  death  till  the  resurrection.  Then 
we  shall  be  raised  to  life  and  liberty,  and  put  on  a 
spiritual  body,  and  be  alile  to  visit  and  enjoy  all  the 
wonders  of  God's  works,  such  as  poor  helpless  mortals 
-cannot  now  see  or  understand.     0  !  let  us  not  forfeit  this 


90  EASTERN  PROVERBS  AND  EMBLEMS 

expectation    for   the    sake    of  such   low    enjoyments    as- 
caterpillars  are  capable  of — grovelling  on  the  earth  ! 

The  worm  of  the  text  means  that  kind  which  breeds 
in  flesh,  such  as  the  worms  that  came  out  of  the  manna 
which  was  reserved  contrary  to  God's  commands,  Ex. 
1 6.  24. 

1 .  Earth  sprung,  from  corruption  and  putrefaction,  so 
man  was  made  of  clay,  Gen.  2.  7  ;  he  loves  earthly  things, 
and  feeds  like  swine  on  the  dunohill  of  vice. 

2.  Mean  loohing,  so  is  man  by  sin,  though  once  in 
God's  image  and  very  beautiful. 

3.  Frail,  trod  on  easily  :  so  man's  life  is  sometimes 
ended  by  a  fly  or  a  bit  of  bread  ;  a  worm  cannot  easily 
escape  from  dangers,  it  becomes  like  seed  a  prey  to  fowls. 
Mat.  I  3.  4 ;  Herod  was  eaten  up  of  worms,  Acts  12.  23  ; 
great  men,  like  glowworms  at  night,  may  seem  great,  but 
in  the  morning  they  are  like  others. 

4.  Various  kinds,  but  all  are  worms,  so  the  silkworm 
which  spins  its  dress  out  of  its  own  bowels,  the  muck- 
worm, the  glowworm^  the  caterpillar,  Joel  i .  4,  the  palmer- 
worm.  Am.  4.  9. 

5.  Abode  means  suitable  to  tliose  who  dwell  in  it.  Job 
calls  the  grave  his  house,  Job  17.  13;  yet  God  says, 
fear  not,  thou  worm  Jacob,  Is.  41.  14  ;  though  man 
is  now  a  worm  yet  he  will  hereafter  nestle  above  the 
clouds. 


The  Tongue  fires  the  Wheel  of  Nature.— Jas.  3.  6. 

"  This  course  of  nature,"  means  the  wheel  of  nature ; 
and  refers  to  a  wheel  catching  hre  from  its  rapid  motion, 
spreading  its  flames  around,  and  so  destroying  the  whole 
machine, if  not  carefully  greased  or  oiled  to  prevent  friction 
or  hard  rubbing;  so  will  the  words  of  the  tongue  inflame  tlie 
mind,  and  burn  up  the  whole  body  with  the  fever  of  pas- 
sion, and  the  whole  heart  with  anger,  if  the  oil  of  love  and 


ILLUSTRATIVE  OF  OLD  TRUTHS.  91 

humility  be  not  applied.  The  tongue  sets  on  fire  the 
wheel  of  human  hfe,  and  thus  destroys  the  whole  life. 
So  Korah's  party,  speaking  evil  of  dignities,  were  punished. 
Num.  16.  I. 

Modern  Greek. — The  tongue  has  no   bones,  yet  it  breaks 

bones. 
Afghan. — May  you  never  eat  that  leek  which  will  rise  up  in 

your  own  throat — i.e.,  eat  your  own  words. 
Turk. — The  tongue  kills  more  than  the  sword. 
Turk. — Two  ears  to  one   tongue,  therefore  hear  twice  as 

much  as  you  speak. 
Turk.^A.  laden  ass  brays  not. 
China. — A  word  once  S2)oken  an  army  of  chariots  cannot 

overtake  it. 
Urdu. — Ton  might  hold  the  hand  that  strikes  you,  but  you 

cannot  hold  the  tongue. 
Persian. — A  bad  word  is  like  the  sound  of  a  dome — i.e.,  it 

echoes  back. 
Arab. — The  heart  is  the  treasury  of  the  tongue. 
Japan. — The   tongue,  only  an  ell  long,  is  angry  with  the 

body,  five  feet  long. 
JBeiifjal. — His  tongue  is  a  sweeper's  shovel. 
Telugu. — If  your  foot  slip  you  may  recover  your  balance, 

but  if  your  mouth  slips  you  cannot  recall  your 

words. 
Si/r/ac. — A  foul-mouthed  man  is  like  a  cobbler's  scissors, 

which  cuts  nothing  but  impure  leather. 
Turk. — "We  heal  the  wounds  of  a  kuife  but  not  those  of  the 

tongue. 
Turk. — The  tongue  has  no  bone  yet  it  crushes. 
Turk. — The  fool  has  his  heart  on  his  tongue  :  the  wise  his 

tongue  on  his  heart. 
Turk. — An  eye  without  light  as  a  tongue  without  reason. 
Bengal. — Days  go,  words  spoken  remain. 
Persian. — A  long  tongue  makes  life  short. 
Persian. — Take  care  lest  your  tongue  should  cut  off  your 

head. 
Kural. — 

The  burn  will  heal :  but  festering  stays 
The  wound  a  burning  tongue  conveys. 
JBadaga. — A  famine  may  cease,  but  abusive  words  will  be 

always  remembered. 


92  EASTERN  PROVERBS  AND  EMBLEMS. 

Hebrew. — To  slip  on  the  pavement  is  better  than  to  slip 

with  the  tongue. 
Badaga. — You  may  close  a  well,  but  you  cannot  shut  the 

mouth  of  another. 
TiitTc. — "Who  masters  his  tongue  saves  his  head. 
Tamiil. — A  slip  of  the  tongue  is  worse  than  that  of  the  feet. 


PART    11. 


The  Wicked  deaf  as  an  Adder  to  the  Charmer's 
Voice.— Ps.  58.  5. 

Such  were  Pharaoh;  the  Jews,  Mat.  23.  37,  Mark 
8.  18. 

The  wicked  are  said  to  liave  unciixumcised  ears,  Acts 
7.51,  heaping  up  teachers  they  have  itching  ears,  2  Tim. 
4.  3,  sto]3ped  at  the  cry  of  the  poor,  Pr.  21.  21. 

There  are  four  different  kinds  of  hearers,  those  like  a 
sponge  that  suck  up  good  and  bad  together,  and  let  both 
run  out  immediately — having  ears,  and  hearing  not ;  those 
like  a  sand-glass  that  let  what  enters  in  at  one  ear  pass 
out  at  the  other — hearing  without  thinking ;  those  like  a 
strainer,  letting  go  the  good  and  retaining  the  bad  :  and 
those  like  a  sieve,  letting  go  the  chaff,  and  retaining  the 
good  grain. 

Profession  without  practice  is  compared  to  failino- 
fountains,  shells  empty  of  kernels,  tares  among  wheat, 
Matt.  13,  foolish  virgins  without  oil.  Mat.  25.  13,  the 
mirage  ;  lilies  fair  in  show,  foul  in  scent ;  dead  fish  which 
float  down  the  stream,  while  living  fish  struggle  against  it. 

Bengal. — In  name  be  is  JDharmadas  (a  servant  of  righteous- 
ness), but  be  has  no  virtue. 

ChanaJc. — Knowledge  only  in  books  (without  practice), 
and  wealth  in  the  bands  of  others,  are  of  no 
use,  as  in  the  time  of  action  they  are  not 
available. 

Tainul. — The   toad   living  near  the   lotus  tastes  not    its 


•94  EASTERN  PROVERBS  AND  EMBLEMS 

honey  ;    the   illiterate    living   near    the   learned 

remain  ignorant. 
Taimil. — Reciting  from  the  Vedas  to  a  cow  about  to  gore 

you. 
Telugu. — A  bad  man  with  your  money,  no  men  hear   you 

call  them  to  eat  with  you  food. 
Arab. — As  food  is  useless  to  a  sick   body,  so  is  advice  to 

one  in  love  with  the  world. 
Tanml. — Will  the  cobra  be  affected  by  kindly  intercourse  ? 
China. — A  word  is  enough   for  the  wise  ;  a  stroke  of  a 

whip  for  a  good  horse. 
Sanskrit. — Who  are  destitute  of  sight  ?     Those  who   per- 
ceive   not    the    future    world,      AVho    are    the 

deafest  ?     Those  who  listen  not  to  good  advice. 
Malalar. — By  closing  the  eyes  it  has  become  dark. 
Sanskrit. — Who  has  no  sense   of  his  own,  wliat  will  the 

Shastra  do  for  him  ?      What  will  a  mirror  do  for 

him  who  has  lost  his  eyes  ? 
Sanslcrit. — To  address  a  judicious  remark  to  a  thoughtless 

man  is  merely  threshing  chaif. 
Mahahharat. — He  merely  learned  without  understanding  of 

his  own  learns  not  the  sense  of  books  ;  as  a  spoon 

does  not  taste  the  flavour  of  broth. 


The  Anchor  of  Hope.— Heb.  6.  19. 

Every  man  has  some  kind  of  hope. 

This  ^vorld,  full  of  uneasy  cares  and  unlimited  desires, 
is  likened  to  the  sea,  wliicli  is  ever  restless  ;  treacherous 
in  its  smiles  ;  swept  hy  frequent  tempests  ;  full  of  hidden 
rocks  and  quicksands,  the  ruin  of  many  a  gallant  ship. 
Some  on  this  sea  make  shipwreck  concerning  faith, 
I  Tim.  I.  19  ;  the  Church  of  (Jod  has,  liowever,  to  cross 
its  wild  and  stormy  ^yaves  before  it  can  reach  "  the 
haven  where  it  would  be."  The  ark  of  Noah,  borne  up 
in  safety  above  the  waters  of  the  flood,  was  in  this  respect 
a  type  of  the  Church  of  Clirist. 

Hope  is  also  compared  to  a  liouse  built  on  the 
sand.  Job  15.  2;  or  to  a  hdmct,  i  Thes.  5.  8,  pro- 
tecting the  head   against  spiritual  enemies.     The  Arabs 


ILLUSTRATIVE  OF  OLD  TRUTHS.  95 

call  a  water-melon  hope,  because  of  its  tendrils  whicli 
cling  to  a  prop.  The  merchant  trades  and  the  ploughman 
ploughs  in  hope.  Hope  deferred  makes  the  heart  sick, 
Prov.  13.  12,  and  the  hope  of  the  wicked  is  as  the  giving 
up  of  the  ghost.  Job  4.  20 — i.e.,  like  the  last  puff  of  breath 
when  the  person  is  dying. 

Hoipc  is  like  an  anclior  in  three  points : — 

1 .  The  anchor  secures  the  vessel  against  tides  or  storms, 
Heb.  6.  19. 

2.  The  anchor  is  out  of  siglit,  so  Iiope  dwells  on  tilings 
invisible,  as  Abraham  hoped  against  hoj)e  in  reference  to 
the  birth  of  Isaac,  waiting  2  5  years,  Eom.  4.  1 8.  So  Paul 
in  the  case  of  shipwreck.  Acts  24.  15. 

3.  This  anchor  rests  on  the  ground  :  the  spiritual 
anchor  is  fixed  not  on  the  mud  of  this  world,  but  on  the 
rock  of  asfes. 


"O^ 


Maha  Mudgar. — Day  and  night,  evening  and  morning, 
winter  and  spring  come  and  go  ;  time  sports  with 
our  passing  age,  still  tiie  wind  of  hope  ceases 
not.  The  body  dissolves,  the  head  gets  grey, 
the  mouth  becomes  toothless,  the  handsome 
stick  trembles  in  the  hand,  yet  hope  ceases  not 
to  jest  with  us. 

Ai'ob. — He  delighting  in  the  world  drinks  the  milk  of 
vain  hopes. 

Bengal. — Dancing  on  an  unbaked  water- vessel. 

Telugu. — Mountains  are  smooth  at  a  distance  and  rugged 
when  near. 

Arab. — "Worldly  hope  is  like  the  mirage,  deceiving  him  that 
sees  it  and  hopes  from  it. 

Telugu. — Measuring  the  air. 

Talmud. — Be  very  humble,  the  hopes  of  men  are  worms. 

A)'ab. — Hoping  from  the  vile  is  seeking  fat  in  a  dog's  tail. 

Tamiil. — The  crane  hoping  to  eat  dried  fish  when  the  sea 
should  be  dried  up,  wasted  away  in  vain  hope. 

Arab. — The  more  you  hope  the  more  you  suffer. 


96  EASTERN  PROVERBS  AND  EMBLEMS 

The  Arrows  of  God's  Punishment. — Deut.  32.  42. 

"  Arrows  "  mean  God's  judgments  on  the  wicked,  wliicli 
often  fly  throiigli  the  "vvorld  to  punish  them.  The  light- 
ning and  tempest,  war,  pestilence,  and  famine,  all  may  be 
his  arrows  to  slay  the  ungodly,  and  to  cut  them  off  from 
the  earth.  So  God  threatened  the  inhabitants  of  Jeru- 
salem by  his  prophet,  Ezekiel,  and  assured  them  that  for 
their  wickedness  he  would  "  send  upon  them  the  evil 
arrows  of  famine,"  Ez.  5.  16. 

Arrows  wound  quickly  and  unexpectedly  ;  no  noise  is 
made  ;  they  stick  sharply  in  the  wounds ;  such  are  God's 
arrows  of  pestilence,  Ps.  91.5;  famine,  as  in  David's  case, 
and  the  sivonl ;  Job  said  (6.  4)  tJod's  arrows  of  disease 
and  the  sword  were  within  him  ;  God's  arrows  for 
crushing  the  wdcked  are  compared  to  treading  dowai  the 
grapes  in  a  wine-press,  Eev.  19.  15. 

Persian. — God's  club  makes  uo  noise,  wlien  it  strikes  there- 
is  no  cure  for  the  blow. 
Aral. — The  corn  goes  from  hand  to  head,  but  at  last  falls 

into  the  mill. 
Turh, — Even  the  Indian  elephant  fears  the  gadfly. 
Mahahharat . — When  men  are  ripe  for  slaughter,  even  straws^ 

turn  into  thunderbolts. 
Japan. — jN^o  escape  from  the  net  of  heaven. 


The  Axe  of  Punishment  at  the  Root  of  the  Tree. 

Mat.  3.  10-12. 

Time  has  been  ligured  as  a  scythe  mowing  down  the 
grass  ;  here  God's  vengeance  is  compared  to  an  axe.  The 
King  of  Assyria  is  so  called.  Is.  10.  15. 

The  Church  of  God  is  often  likened  to  a  vineyard  or 
garden  of  fruit  trees,  from  wdiich  the  owner  looks  for 
fruit  in  due  season,  and  too  often  finds  none.  He  is 
unwilling,  however,  to  relinquish  his  hope  of  a  return  for 
all  his  lal)our,  and  continues  year  by  year  to  prune  with 


ILLUSTRATIVE  OF  OLD  TRUTHS.  97 

the  greatest  skill,  as  well   as  patience,  the  plants  which 
so  ill-repay  his  toil. 

However  high  and  stately  may  be  the  tree,  and  how- 
ever green  and  Inxuriant  its  foliage,  the  time  comes 
when  the  owner  is  tired  with  waiting  for  fruit,  and 
trying  the  effect  of  only  cutting  off  branches  ;  he  deter- 
mines that  he  will  lay  the  axe  to  the  root,  and  remove 
the  tree  itself  from  the  ground  which  might  be  so  much 
better  filled.  See  parable  of  Barren  Fig  Tree,  Luke  i  3. 
How  fearfully  the  event,  thus  figuratively  described,, 
was  accomplished,  when  the  temple  of  Jerusalem  was 
burnt,  and  the  city  taken  by  the  Eoman  General ;  and 
how  afterwards,  when  the  nation  rebelled  against  their 
conquerors,  Jerusalem  was  utterly  destroyed ;  and  the 
miserable  survivors  sold  in  vast  numbers  as  slaves  ! 

What  God  wants  is  fruit,  not  leaves ;  however  rich 
may  be  the  foliage — in  other  words,  however  high  the 
profession — it  is  utterly  worthless  in  His  sight,  if  there 
be  not  the  true  fruits  of  repentance. 


The  Soul  bartered  for  the  World. — Mat.  16.  26. 

Buddhagosha . — Evils  follow   the   fool,   smouldering  as  fire 

covered  by  ashes. 
Malay. — -The  loss  of  a  little  mustard- seed  is  observed,  while 

that  of  an  elepliant  is  unknown. 
China. — To  gain  a  cat  but  lose  a  cow. 
Sadaga. — In  trying  to    save  a  drop  of  ghe  he  upset  the 

ghe  pot. 
Tamul. — Is  the  foot  to  be  cut  off  to  try  on  a  shoe  ? 
Badaga. — For  the   nourishment  of  a  day  he  sacrificed  the 

food  of  a  year. 
Tamul. — Like  burning  down  the  house  for  fear  of  rats. 
Shdnti  Shatak. — How  vainly  have  I  passed  the  whole  of  my 
life !     Alas !  how    inestimable    a   jewel    have  I 
bartered  for  mere  glass. 
Panchatantra. — The   fool,   in    seeking    riches,    suffers  one 
hundredfold  more  than  he  who  strives  to  attain 
eternal  happiness. 
Uitopadesha. — It  is   right   to    sacrifice   one   person  for   a 

ir. 


^8  EASTERN  PROVERBS  AND  EMBLEMS 

bousehold,  a  family  for  a  village,  a  village  even 
for  cue's  country,  but  for  one's  soul  we  should 
give  up  the  world.* 
TurJc. — For  to  save  the  head  we  sacrifice  the  beard. 


Sinners  are  Blind.— Rev.  3.  17. 
The  Atmabodh  states,  "  The  eye  of  ignorance  does  not 
behold  God,  as  a  blind  man  does  not  see  the  light." 
Sinners  are  like  the  blind,  who  are  not  able  to  see  the  sun,  to 
know  what  colours  and  lights  are;  they  see  not  the  dangers 
in  the  road.  Mat.  15.  14.  Those  naturally  blind  regret 
not  seeing  the  light  of  the  sun,  and  desire  a  guide ;  not 
so  those  spiritually  blind ;  the  eyes  of  the  rich  man's 
understanding  were  not  opened  till  he  reached  hell,  where 
he  lifted  up  his  eyes,  being  in  torment,  Luke  16.  23. 

The  man  in   the  tombs  was   naked  ;   the  wicked  are 
also  blind ;  they  see  not  the  light  of  life,  discern  not  the 
sun  of  righteousness  ;  have  no  true  knowledge  of  spiritual 
objects ;  nothing  is  nearer  them  than  God,  his  unspeak- 
able gifts,  and  their  own  heart,  yet  nothing  is  less  known. 
How  oft  they   stumble  and  fall  into   sin   without  any 
proper  cause  !     How  constantly  they  wander  out  of  their 
proper  course,  and  mislead  those  wlio  foUov.^  them  !      How 
useless  is   the  clearest  light   of  the  Gospel  to   them ! — 
hence  they  feed  on  the  wind,  Hos.  12.  i,  and  on  husks, 
Luke  15.  16,  Dent.  28.  29.     Diseased  in  everyway  the 
wicked  have  the  blindness  of  ignorance,  the  deafness  of 
spiritual   unconcern,  the  fever  of  impurity,  the  jaundice 
of   malice,  the  sioelling  tympany  of  pride,  the  vertigo  of 
inconstancy,    the   dropsy  of    covetousness,    the  ^jr^%  of 
stupidity,    the    rottenness    of   envy,  the    rheumatism    of 
discontent,  the  delirium  of  constant  levity,  the  moonstruck 
madness  of   passion  and  rage,  hardness  of  heart,  and  the 
stings  of  conscience. 

Clianalc. — He  who  has  no  sense,  what  does  the  Sliastra 
do  for  him  ?  AVhat  does  a  mirror  do  for  a  man 
without   eyes  ?      What    does   an   eloquent    man 

*  Enrjiish. — Sometimes  the  best  gain  is  to  lose.     Mat.  5.  29. 


ILLUSTRATIVE  OF  OLD  TRUTHS. 


99 


where  there  are  no  hearers  ?  What  do  washer- 
men in  a  country  of  \\vtk%^  fakirs  ? 

Sanskrit. — Is  a  himp  pleasing  to  the  blind,  a  song  to  the 
deaf,  or  science  to  the  fool  ? 

Sanshrit. — He  who  regards  other  men's  money  as  clods  of 
earth,  and  all  creatures  as  himself,  he  sees. 

Persian. — He  asked  the  blind  man  what  did  he  want ;  he 
said  the  sight  of  my  two  eyes.     Mat.  lO.  46. 

Servian. — Better  sometimes  a  woman  blind  than  one  too 
beautiful. 


The  Book  of  Life.— Rev.  20.  12. 

There  are  the  books  of  Nature,  Providence,  Eevelation, 
•and  here  "  the  Book  of  Life" — an  alhision  to  tlie  reoister 
hook  in  which  the  names  of  all  the  tribes  and  families  of 
Israel  were  entered  from  generation  to  generation,  so  that 
their  claims  to  property  and  to  the  privileges  of  their  fathers 
could  not  be  disputed,  or  a  reference  to  a  custom  in  the  courts 
-of  princes,  of  keeping  a  list  of  persons  in  their  service,  of 
the  officers  in  the  armies,  and  even  of  the  names  of  their 
soldiers.  When  it  is  said  that  any  one  is  "  blotted  out  of 
the  book  of  life,"  this  signiiies  erased  from  the  list  of  God's 
friends  and  servants,  like  as  those  guilty  of  treachery  are 
struck  off  the  roll  or  list  of  officers  belonging  to  a  prince. 
There  are  also  books  of  judgment,  which  are  said  to  be 
opened,  and  the  dead  judged  out  of  them  according  to 
their  works,  Eev.  20.  12  ;  alluding  to  a  custom  of  the 
Persians,  to  write  down  every  day  what  had  happened,  the 
services  done  for  the  king,  and  the  rewards  given  to  those 
who  had  performed  them,  as  we  see  in  the  history  of 
Ahasuerus  and  Mordecai,  recorded  in  the  Book  of  Esther, 
Ex.  32.  32. 

This  book  of  life  is  the  oldest  book,  Eev.  13.  8  ;  it  is 
Avritten  in  Heaven,  Heb.  12.  23;  time  destroys  not  its 
writing  as  it  does  that  on  tombs  or  pillars.  The  life  it 
writes  of  is  spiritual  life,  which  differs  from  natural  life  in 
— ( I )  the  Holy  Spirit  being  the  parent,  i  Cor.  15.  45; 
there  is  hidden  manna  to  eat,  John  6.   55;  (2)  etermd. 

H  2 


loo  EASTERA'  PROVERBS  AND  EMBLEMS 

Natural  life  is  common  to  devils,  worms,  trees,  flies ;  man 
dies  as  the  beast,  but  lives  for  ever  in  his  soul.  Life 
preserves  from  corruption,  so  does  spiritual  life. 


"Who  are  Brands  plucked  from  the  Burning. — Zech,  3.  2. 

The  fire  is  already  blackening  and  scorching  the  brand  ;, 
but  there  is  yet  time  to  snatch  it  from  the  flame,  and  to 
save  it  for  some  nobler  use.  Linger  not,  but  seize  it,  ere 
too  late.  Another  minute,  and  you  could  not  have  plucked 
it  from  the  fire.  It  bears  the  marks  of  the  peril  from  which 
it  has  been  scarcely  saved  ;  but  having  thus  far  concerned 
yourself  to  preserve  it,  you  will  not  lightly  throw  it  back 
again  in  to  the  flame.  All  we  are  as  brands  plucked  out  of 
tlie  fire,  and  bear  indeed  the  marks  of  the  scorching  flame  ; 
but  God  has  not  plucked  out  the  brand  only  to  cast  it  into 
a  yet  fiercer  furnace.  The  Apostle  Judas  bid  us,  "  save- 
others  with  fear,  pulling  them  out  of  the  fire."  Each  of 
■us  is  as  a  brand  plucked  out  of  the  fire ;  and  it  is  owing 
to  the  distinguishing  mercy  of  God  that  we  were  not  left 
in  the  guilt  of  original  sin,  or  were  not  left  to  perish  in  our 
sin's  fuel  for  hell-fire. 

Persian. — He  should  be  exposed  to  danger  of  death  in  order 
that  he  may  be  content  with  fever. 


Doing  Good  is  Bread  cast  on  the  Waters.— Eccl.  ii.  i. 

In  the  East  rice  is  sown  upon  the  waters,  l)ut  before 
sowino-,  the  OTOund,  while  still  covered  with  water,  is  trodden 
by  oxen  which  go  mid-leg  deep  ;  and  as  the  rice  is  sown  on 
the  water  so  it  springs  up  through  the  water,  and  the  height 
of  its  stem  is  generally  in  proportion  to  the  depth  of  the 
water  on  the  surface  of  the  soil. 

It  is  in  reference  to  this  practice  of  the  rice  in  the  rains 
being  formed  into  balls,  and  sunk  in  water,  that  the  passage 
in  Is.  32.  20,  is  to  be  explained,  "  Blessed  are  ye  that  sow 


ILLUSTRATIVE  OF  OLD  TRUTHS.  loi 

beside  all  waters."     In  Egypt  a  rice  crox)  comes  up  in  six 
months. 

The  relief  given  in  secret  to  a  stranger,  who  may  never 
be  seen  again,  shall  be  blessed  not  only  to  him,  but  still 
more  surely  to  the  donor ;  it  shall  be  found  after  many 
■days  ;  so  Abraham  entertained  angels,  Heb.  13.  2,  who 
afterwards  requited  him.  And  the  same  may  be  said  of 
the  word  of  good  advice,  given  "  in  season"  to  some  one  at 
a  period  of  brief  intercourse  ;  nor  shall  any  effort  fail  of 
due  fruit,  by  which  persons  have  shown  forth  their  love  to 
•Christ  their  Saviour,  Mat.  10.  42,  Luke  19.  16. 

The  corn-seed  thrown  into  the  mud,  at  the  subsidence 
of  the  Xile,  seems  lost,  but  nothing  is  lost  that  is  done  for 
God.  The  fruit  will  be  found  at  the  resurrection  of  the 
just,  Luke  14.  1 4  ;  so  also  is  the  case  with  instruction.  Is. 
55.  10,  Prov.  19.  17,  charity  is  loan  to  God. 

Persian. — Give   in  this  world,  receive  in  the  next  (Mat. 

10.  42). 
Turk. — What  you  give  in  cliarity  in  this   world  you  take 

with  you  after  death.    Do  good  and  throw  it 

into  the  sea — if  the  fish  does   not  know  it  God 

does. 
Russian. — ^Tlirow  bread  and  salt  behind  you,  you  get  theui 

before  you. 


God  a  Builder. — Heb.  ii.  10. 

God  as  a  huilder  different  from  earthly  builders  in  Jive 

points. 

A  good  builder  must  be  clever  to  ^Zaw,  so  known  to 
God  are  all  his  works ;  there  was  the  pattern  on  the 
Mount,  Heb.  8.  5  ;  he  lays  a  good  foundation,  bo  God  laid 
the  pillars  of  the  earth ;  man's  foundation  has  often  bad 
materials  in  it ;  employ  a  variety  of  v:orkmen,  so  God  has 
-angels,  men,  Nature,  the  firmament,  in  his  hands,  Ps.  19. 
A  variety  of  work — God  made  the  fountains  of  the  great 
<ieep,  the  windows  of  heaven,  hell  the  prison,  and  paradise 
the  garden ;  he  tells  the  number  of  the  stars. 


I02  EASTERN  PROVERBS  AND  EMBLEMS 

Earthly  builders  are  mortal ;  limited  in  knowledge ;: 
Luild  for  others  :  improve  in  their  plans ;  require 
materials  for  a  building.  Alraham,  looked  for  a  city 
without  foundations,  Heb.  1 1.  lo.  The  7\%?;s  compare 
one  who  uses  bad  agents  to  one  scratching  his  head  with 
a  firebrand  ;  but  God  can  make  the  wrath  of  man  to  praise 
him,  Ps.  y6.  lo. 


The  Bvirden  of  Sin. — Mat.  ii.  30. 

A  Ijurthen  p-csses  heavily  on  the  chest  as  the  tenderest 
part,  so  sin  on  the  heart,  provided  it  be  not  past  feeling, 
Eph.  5.  14  ;  Christ,  pressed  by  the  weight  of  the  world's 
sins,  sweat  blood,  Luke  23.  44  ;  a  burthen  impedes  action, 
so  does  sin,  Heb.  i  2.  i  ;  believers  are  to  bear  one  another's 
burthens,  Clal.  6.  6  ;  not  so  did  the  priest  who  passed  by 
on  the  other  side  of  the  way,  Luke  10.  31;  the  Jewish 
law  ordered  one  to  relieve  even  the  ass  of  an  enemy. 
Sm  is  to  be  carried  not  as  a  golden  chain  round  the  neck,, 
but  as  an  iron  chain  round  the  feet.  The  devil,  when  he 
mocked  Eve,  did  not  see  sin  a  burthen,  neither  did  the 
old  world  when  it  ridiculed  Koah's  building  the  ark, 
Gen.  3.  4.  5.     A  burthen  is  unpleasant. 

Cliina. — Forethought  is  easy,  repentance  is  hard. 
Bengal. — Faith  in  God  is  the  root  of  all  devotion  ;  deliver- 
ance from  evil  is  only  her  servant. 
Japan. — Good  physic  is  bitter. 


Trusting  in  Riches  compared  to  a  Camel  passed 
through  a  Needle's  Eye.— Mat.  i.  24. 

When  Christ  says  it  is  easier  for  a  camel  to  go  througli 
a  needle's  eye  than  for  a  rich  man  to  enter  the  Idngdom 
of  heaven,  he  meant  those  who  trusted  in  riches  rather 
than  in  God,  those  who  use  riches  for  purposes  of  pride, 
oppression,  sensuality,  Jas.  2.  6  ;  as  Haman,  Esth.  5.  i  i, 
J^sau,  Gen.  36.  7  ;  for  Abraham  was  a  rich  man  yet  good,. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  103 

Gen.  13.  2  ;  so  were  Isaac,  Gen.  26.  i  3  ;  so  Jooe]jh,  Gen. 
45.  8  ;  Joseph  of  Arhnathca,  Mat.  27.  57. 

Oriental. — Unmitigated  evil  is  as  rare 

As  wings  upon  a  cat,  or  flowers  of  air, 
As  rabbits'  horns,  or  ropes  of  tortoise  hair. 
Bengal. — Putting  an  elephant  into  a  narrow  dish  ;  a  horse'a 

eggs,  or  a  flower  in  the  air. 
Cingalese. — Like  seeking  feathers  from  turtles. 
Telugu. — Like  fixing  a  pump  in  the  sea. 
Talmud. — To  let  a  camel  go  through  the  hole  of  a  needle. 
I^ersian. — A  needle's  eye  is  wide  enough  for  a  friend  ;   the 

whole  world  is  too  narrow  for  foes. 


The  Wicked  are  Captives. — 2  Tui.  2.  26. 

Truth  only  makes  free.  Christ,  in  his  first  sermon 
which  he  preached  at  Nazareth,  stated  he  came  as  a 
Eedeemer  to  purchase  the  captives.  Men  are  captives 
to — (i)  sin,  Eom.  7.  14 — 26  ;  ancient  tyrants  fastened 
captives  to  a  dead  body  face  to  face  until  they  were 
suffocated  by  the  stench;  (2)  Satan,  2  Tim.  2.  26;  (3) 
the  Lata,  GaL  4.  25  ;  (4)  Death,  in  Heb.  2.  15,  called 
the  king  of  terrors.  The  believer's  body  may  be  captive, 
but  his  mind  is  free  as  in  Paul's  case. 

Captives  in  war  were  often  stripped  naked,  and  thrown 
into  a  dungeon  ;  their  eyes  were  put  out,  as  Zedekiah's, 
2  Kings  25.  7  ;  or  as  the  Mahrattas  gouged  out  the  eyes 
of  the  Great  Mogul  in  Delhi ;  they  were  often  loaded 
with  chains,  devoured  by  vermin,  fed  on  bread  and  water, 
living  in  darkness  among  rats. 

Bengal. — One  at  the  will  of  another,  an  ox  with  his  nose 

pierced. 
Japan. — The   bird   that   flies   upward   does  not  ruffle  the 

water. 
Telugu. — A  scorpion  under  a  shoe — i.e.,  held  under  restraint. 


J04  EASTERN  PROVERBS  AND  EMBLEMS 

Choked  with  Care. — Luke  8.  14. 
Cast   thy   burthen   on   the   Lord,   Ps.    55.    22;   Itidh 
committed  her  cares  to  God,  Paith  i.  16,  2.  12  ;  so  Ezra 
in  the  desert,  Ezr.  8.  21-23,  32. 

China. — Past  events  as  clear  as  a  mirror,  future  as  dark  as 

lacquer. 
Benf/al. — Anxiety  is  the  fever  of  the  mind  ;   the  burning 

sun  acts  like  a  fever  on  clothes. 
Turlc. — To  everyone  his  own  care,  the  miller's  is  water. 
Turk. — You  cannot  contract  for  the  fish  in  the  sea. 
Turk. — Sorrow  is  to  the  soul  what  the  worm  is  to  wood. 
Jlalai/. — To  grind  pepper  for  a  bird  on  the  wing — i.e.,  care 

for  uncertainties. 
Bengal. — Grass  at  a  distance  looks  thick. 
Sanskrit. — Mountains  are  beautiful   at  a  distance,  rugged 

when  near. 
Bengal. — My  mind  is  troubled  in  collecting  money  to  pay 

the  rent,  how  then  can  I  worship  Vishnu  ? 
Mussian. — llust  eats  iron,  care  the  heart. 
Arab. — A  heart  free  from  care  better  than  a  full  purse. 
Oriental. — The   grief  of  the  morrow   is  not  to  be   eaten 

to-day.     Mat.  6.  II. 
Bengal. — The  ant's  wings  grow  to  its  own  death. 
Kitopadesha. — Strive  not  too  anxiously  for  thy  support,  thy 

Maker  will  provide.   No  sooner  is  a  man  born  than 

milk  for  his  support  streams  from  the  breast. 


Chastity. 
Samson,  a  giant,  was  made  a  dwarf  in  soul  through  his 
passions;  he  ground  in  fetters  of  brass,  Judg.    16.    20. 
Lot  was  vexed  with  the  filthy  conversation  of  Sodom. 

Kural. — Of  what  avaU  are  prisons  barred, 

Por  chastity  is  woman's  guard. 
Hebrew. — Impurity  in  the  beginning  like   a   spider's  web, 

in  the  end  like  a  cart  rope. 
Tamul. — Beauty  without  chastity,  a  ilowerwithout  fragrance. 
Solomon. — A    bad    woman's    lips    a    honeycomb,    her    end 

wormwood.      Prov.  5.  3. 
Badaga.—T\\e  unchaste  will  vanish  away  like  a  handful  of 

mud.     Is.  51.  6. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  105 

God  Chastis3S  his  Spiritual  Sons.— Heb.  12.  6,  S-ii. 

Chastisement  is  compared  to  a  fan,  Mark  3.  12;  a 
prwuiiuj  liook,  Jolm  15.  2  ;  plough,  Jer.  4.  3  ;  ^fihnmcc, 
like  Eoyi:)t  to  the  Jews,  Is.  48.  10;  cords.  Job   36,  8. 

In  Jer.  31.  1 8,  Ephraim  is  represented  chastised  by 
God  as  a  lidlock  unaccustomed  to  the  yoke  ;  the  bullock 
TchcU  against  the  will  of  his  master,  though  nourished 
and  supported  by  him  ;  it  will  not  suhserve  his  interests ; 
when  chastised,  it  rebels  the  more ;  repeated  strokes  only- 
serve  to  inflame  its  rage  ;  nor  will  it  ever  submit  until  it 
be  wearied  out,  and  unable  to  maintain  its  opposition  ; 
thus  the  sinner  generally  fights  against  God. 

God  chastised  Solomon  and  David  for  their  improve- 
ment ;  but  he  punished  Saul  with  death  for  his  offering 
sacrifice  and  sparing  Agag,  i  Sam.  i  5  ;  Peters  denial  of 
■Christ  was  worse  than  Ananiah's  denial  of  a  portion  of 
his  goods  ;  yet  how  different  the  punishment.  Pain  is 
-God's  chiselling  to  produce  his  likeness. 

Christ  learnt  obedience  from  suffering,  Heb.  5-  ^  '^ 
so  the  Prodigal,  Luke  15.  17;  and  we  are  silly 
sheep,  prosperity  makes  us  stray  the  more,  as  sun- 
shine on  the  dunghill  only  produces  a  greater  stench,  so 
Jas.  I.  2. 

The  Germans  say  a  child  may  have  too  much  of  its 
mother's  blessing.  Better  the  child  iveep  than  the  father. 
The  Spaniards  say  more  sprigs  in  the  garden  than  the 
gardener  ever  sowed.  Did  God  hate  his  people,  he 
would  suffer  them  to  go  merrily  to  hell.  Calm  weather 
lets  CInist  sleep  ;  the  storm  rouses  him. 

Fruits  of  ChcLstisement : — 

1.  Tests  reality,  as  Solomon's  sword  did  the  true 
mother,  i  Kings  3  ;  as  the  storm  did  Peter's  faith,  Mat. 
14.  30—31  ;  a  painted  faith  no  more  avails  than  a  painted 
helmet. 

2.  Fructifies,  as  the  palm-tree,  by  pressure,  so  prayer,  as 


io6  EASTERN  PROVERBS  AND  EMBLEMS 

with  Manasseh  in  fetters,  2  Cli.  33  ;  so  Paiil  when  blind,. 
Acts  9.  9  ;  the  hammer  of  chastisement  squares  the 
stones  for  the  heavenly  temple. 

3,  iSTot  a  mark  of  vengeance  for  sin,  Job  42.  10; 
Paul's,  Acts  28.  4  ;  Siloam's  tower,  Luke  i  3.  4-5.  Saint 
AmhroHc  would  not  stop  a  night  in  the  house  of  a  man 
who  had  never  seen  chastisement,  lest  some  judgment 
should  seize  him. 

4.  PcaccaUe  fndts :  the  Prodigal,  in  some  points, 
liappier  among  siviiic  than  he  had  been  in  his  father's 
house. 

Unsanctified  affliction  ixirhoils  a  wicked  man  for  hell ; 
to  the  righteous  affliction  is  not  a  fiery,  but  a  brazen, 
serpent.  God  beats  his  children  as  we  do  our  clothes  in 
the  sun  only  to  beat  out  the  moths.  Monasscli  got 
more  good  by  his  iron  chain  than  by  his  golden  chain. 

mtopadesha . — On  affliction's  touchstone   a  man  may  learn 

the  value  of  his  family  and  of  his  own  mind. 
Ftrsian. — Without  a  supple  rod  the  ox  or  ass  would  not. 

obey. 
Malay. — As  a  heu  pecks  her  chickeus — i.e.,  lightly. 
Afghan. — Until  you  heat  iron  you  will  not  lengthen  it — i.e.y 

punishment  makes  the  obstinate  tractable. 
Tamul. — Is  it  proper  to  tame  a  parrot  and  give  it  into  the 

claws  of  a  cat  ? 
Afghan. — The  prick  of  a  needle  on  a  cat's  head  is  plenty. 
Gvjerat. — Water  on  a  stone  wets  but  enters  not. 
Bussian. — jVo  bones  are  broken  by  a  mother's  fist. 
Temana. — The  washerman    torments    the   cloth    to    take 

the  stains   out,  and  then  folds   it.     What  then 

thoujrh  he  who  teaches  thee  chastises  thee. 
JPralodh   Chandroclay. — After    mortifying  the    body,    pure 

spirit  is  discerned  by  reason,  as  rice  is  separated 

from  the  husk  by  beating  it. 
SansTcrit.- — A  bad  man,  gold,  a  drum,  a  bad  woman,  a  bad 

horse,   stalks   of  sugarcane,   sesamur    seed,  and 

low  people,  should  be   beaten  to  improve  their 

qualities. 
Tamul. — A  fruit  must  ripen  of  itself,  must  not  be  beaten 

by  a  cane  into  ripeness. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  107 

Humble  as  little  Children.— Mat.  18.  2. 

Christ  the  Lord  of  Glory  became  an  infant  wrapped  in 
swaddling  clothes  ;  he  carried  the  lambs  of  the  flock  in  his 
own  bosom.  When  his  disciples  repelled  them  he  took 
the  little  children  up  in  his  arms  and  blessed  them,  and 
he  has  used  children  as  an  emblem  of  humilitj.  He  was 
a  teacher  of  babes,  and  has  taught  us  humility  by  babes, 
and  particularly  when  the  disciples  disputed  about  pre- 
eminence he  set  a  child  in  the  midst.  See  parable  of 
Marriage  Feast,  Luke  14.  7—  1 1 . 

The  Itumhlc  like  little  children  in  six  jyoints. 

1.  Docile;  no  prejudice,  no  habit  to  prevent  its  receiving 
impressions,  "train  up  a  child  in  the  way  lie  should  go," 
Pr.  22.  6,  so  believers  are  made  new  men  by  the  Spirit; 
the  mind  of  a  child  is  compared  to  a  sheet  of  white  paper 
on  which  you  can  write  anything.  David  calls  himself  a 
weaned  child.  Vs.  131.  2. 

2.  ConfidiiKj  ;  the  young  of  animals  are  not  so  dependent 
in  reference  to  the  world  as  are  infants.  This,  however, 
causes  more  love.  The  mother's  smile  and  breast  are  every- 
thing to  the  helpless  babe  ;  so  the  believer  depends  entirely 
on  God  for  many  years  ;  the  father's  house  is  its  home. 
"  Ask  and  ye  shall  receive  ;  so  Abraham  went  forth,  not 
knowing  whither  he  went,"  Heb.  11.  8.  Jacob  in  the 
same  spirit  went  down  to  Egypt.  Moses  forsook  Egypt, 
not  fearing  the  king.  Paul  said,  I  know  in  whom  I  have, 
believed. 

3.  HumUe  and  contented  loith  little  things.  Christ  said,. 
I  am  meek  and  lowly  in  heart.  Paul  said,  in  whatever 
state  I  am,  I  have  learned  to  be  content,  Phil.  4.  1 1  ;  sub- 
missive obedience  is  easily  taught  to  a  child ;  so  with  the 
believer  every  high  thing  is  cast  down ;  whom  the  Lord 
loveth  He  chasteneth. 

4.  Sim])lc-minded  ;  a  child  tells  its  meaning  at  once,  its 
desires  and  aversions ;  so  the  believer  has  God's  glory  as 


io8  EASTERN  PROVERBS  AND  EMBLEMS 


his  sole  guide.  "  Beliold  an  Israelite  indeed,  in  whom  is 
no  guile,"  John  i.  47.  Still,  to  prevent  imposition  in  the 
world,  the  wisdom  of  the  serpent  is  to  be  united  to  the 
harmlessness  of  the  dove.  Gentle  love  to  be  without 
■<lissimulation,  anger  endures  only  for  a  little.  The  Christian 
does  good  unto  all,  especially  to  those  of  the  household  of 
faith. 

5.  Bdadicd from  tlic  world,  i  Cor.  15.  20;  to  it  business, 
ambition,  wealth,  pleasures  are  nothing  ;  on  the  Exchange 
it  would  find  no  pleasure,  "  not  a  grey  head  upon  green 
shoulders  ;  so  the  believer  is  not  conformed  to  the  world ; 
his  joys  a  stranger  intermeddles  not  with  ;  weeping  as 
though  they  wept  not,  i  Cor.  7.  30. 

6.  Attached  to  itfi father' 8  house.  Early  recollections  lead 
him  to  it  as  a  bird  to  its  nest ;  so  Jacob,  domesticated  in 
Padan-Aram,  longed  for  his  father's  house  ;  so  Joseph  when 
he  saw  his  brethern  ;  so  the  believer  longs  for  heaven,  as 
-the  hart  after  the  water  l)rooks,  for  Jerusalem  above  is  his 
liome,  we  in  this  tabernacle  groan. 

China. — "Who  flies  not  bigli,  falls  not  low. 

Malay. — The  leech  wants  to  become  a  snake. 

Bussian. — The  blind  cannot  see,  the  proud  will  not. 

China. — A  great  tree  attracts  the  wind. 

Arab. — His  nose  looks  to  heaven,  his  legs  are  in  the  water. 

l^ersian. — The  bending  of  the  humble  is  the  graceful  droop 

of  the  branches  laden  with  fruit. 
Turh. — A  low  ass  is  easy  to  ride  on. 
Bengal. — Can  the  boat  bear  the  ship's  mast  ? 
Sanskrit. — Fruitful    trees   bend    down  ;    the    wise   stoop ; 

a  dry  stick  and  a  fool  can  be  broken  not  bent. 
Persian. — The   humble  man  is  like   the   earth  which  alike 

kisses  the  feet  of  the  king  and  of  the  beggar. 
Japan. — No  standing  in  the  world  without  stooping. 
Sj/riac. — If  you  mount  not  on  the  ladder,  you  will  not  get  on 

the  roof — i.e.,  submission  to  a  superior,  the  way 

to  be  superior. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  109. 

Death  of  Kighteous  as  a  Shock  of  Corn. — Job  5.  26. 

Death  of  righteous  like  shock  of  corn  in  ciglit  iioints. 

The  wicked  are  compared  to  weeds  to  be  burned,  but 
the  righteous  to  corn  in  the  harvest.  See  parable  of  Taret 
and  Wheat,  Mat.  13.  Autumn  after  the  hot  season 
is  pleasant,  a  time  of  the  joy  of  harvest,  Is.  9.  3  ; 
the  righteous  in  death  is  compared  in  the  text  to  the 
cuttinr!-  of  2,rain  and  to  harvest  home. 

1.  l^cnvn  in  order  to  be  reaped  again;  at  first  the  leaf  is 
fresh,  and  the  stalk  firm,  but  not  so  beautiful  as  when  the 
stalk  is  thin,  and  tlie  leaf  sere,  but  grain  yellow  ;  so  the 
body  must  die  to  be  raised  again. 

2.  Require  prcparcUory  agency;  so  showers  oi  grace  ta 
nourish  the  sun  of  God's  favour  and  harden  the  grain,  the 
deios  of  the  Spirit  to  refresh,  and  the  winds  of  affliction  to 
keep  the  roots  loose.  Jacob,  not  knowing  the  preparatory 
agency,  said.  All  things  are  against  me,  Gen.  42.  36,  when 
he  was  on  the  eve  of  great  prosperity  ;  God's  chastening 
gives  the  peaceable  fruits  of  righteousness. 

3.  Only  cut  u^hen  fully  riijc  ;  if  cut  too  soon  the  ear  is 
watery,  if  too  late  dried  up  ;  the  sower  waits  for  the 
early  and  latter  rain,  the  wicked  are  driven  away,  but  the 
righteous  are  always  prej)ared  by  hope.  Pro  v.  14.  32; 
Abijah  and  Josiah  had  their  harvest  in  early  youth;  Noah 
and  Al)raham  in  advanced  years. 

4.  The  ripe  corn  is  handled  with  care ;  the  scythe  of  death 
is  put  to  tlie  roots,  but  the  sheaves  are  bound  up  with 
care.  Lazarus  was  nursed  by  dogs  in  life,  but  angels  took 
charge  of  him  in  deatli,  Luke  16.  21;  many  grains  in  the 
natural  harvest  are  lost,  but  not  so  with  the  righteous, 
John  10.  28. 

5.  When  ripe  housed  in  safety ;  there  may  be  anxiety 
about  the  weather,  but  harvest  home  is  a  time  of  joy;  the 
grain  is  lodged  in  the  granary ;  no  more  tears. 

6.  lllien  ripening  hangs  its  head ;  so  with  increasing 
humility  the  righteous  see  more  of  their  sin  and  of  God's 


no  EAS TERN  PR O  VERBS  A ND  EMBLEMS 

goodness  ;  Job  repented  in  dust  and  aslies,  Job  42.  6  ; 
so  Peter  took  off  his  coat  at  first  througli  zeal,  but  finally 
tmits  to  put  off  his  tabernacle,  2  Pet.  i .  14;  so  Paul  at 
first  calls  himself  the  least  of  the  Apostles,  next  less  than 
the  least  of  all  saints,  finally  chief  of  sinners. 

7.  Ripening  hcconics  weighty ;  the  believer,  a  father 
in  grace,  has  a  zeal  and  love  with  a  steadier  flame ;  his 
graces  are  complete ;  hope  with  joy  makes  not  ashamed. 

8.  PJpening  corn  becomes  gradually  looser,  less  need 
of  the  earth,  so  Paul  learned  to  be  in  all  things  content ; 
the  worldling  is  attached  to  a  shadow,  but  Paul  thinks 
the  world  only  dung. 

9.  Eipening  easily  distinguished  from  tares  by  the  smell 
■and  fruit ;  the  righteous  bring  forth  fruit  in  old  age, 
Ps.  92.  15;  tares  are  tlien  distinguished  from  wheat. 

I  o.  Eipened  corn  more  snscejJtible  of  injury,  as  showers 
or  wind  may  lay  it  level,  so  Jacob  on  his  bed  said,  My 
soul,  come  not  thou  into  their  secret.  Gen.  49.  6 ;  David 
wished  for  wings  like  a  dove  to  flee  away. 

1 1 .  Eipened  corn  apt  to  fedl  of  its  own  accord,  sa 
Paul  wished  to  depart.  The  righteous  seek  a  heavenly 
country,  Heb.  11.  16  ;  hence  no  tears  for  them,  Eev.  7. 
J  4  ;  they  are  clad  in  white  robes. 

Turh. — "Weep  not  over  the  dead  but  over  the  fool. 
C'anara. — An  old  man  may  have  a  youthful  heart ;  a  poor 

man  may  have  a  noble  inclination. 
C'anara. — Nothing  like    newness    in   clothes,  like    age    in 

men. 
Oriental. — A   good   old   man   is   like   old  wine  which   has 

deposited  its  lees. 
Aral). — The  remembrance  of  youth  is  a  matter  of  sighing  ; 

the  remembrance  of  death  refreshes  the  heart. 
Mafjliuvansa. — The  men  of  feeble  mind  think  the  death  of  a 

friend  a  thorn  fixed  within  the  heart,  whereas  the 

wise  men  look  on  it  as  extracted — for  death  is  the 

gate  to  happiness. 
Hanlmvansa. — The    king  performed   the   obsequies  for  his 

deceased  wife,  of  whom  nothing,  except  her  virtue, 

was  left. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  iir 

Charity  covers  a  Multitude  of  Sins. — Pkov.  io.  12. 

Love  pours   water   not   oil   on  the  flame,   so   with  a 
■conciliatory  demeanour ;  love  has  a  large  mantle  to  hide 
faults  ;  so  with  Cln-ist  and  his  disciples,  Mat.  26.  31,41  ; 
•John  20.  25-27. 

Talmud. — To  love   a  thing  makes  the  eye  blind,  the  ear 

deaf. 
Arab. — Love  is  the  companion  of  blindness. 
Galic. — Faults  are  thick  where  love  is  thin. 


Let  the  Dead  bury  their  Dead.— Mat.  8.  22. 

One  of  Christ's  disciples  asked  him  leave  of  absence 
to  go  and  bury  his  father.  He  replied,  Your  business  is 
to  preach  my  religion,  and  let  those  who  are  dead  to  God 
attend  to  burying  the  dead.  A  man  in  England,  who 
lived  to  the  age  of  84,  but  was  converted  when  80  years 
old,  had  the  inscription  on  his  tomb : — "  Died,  aged  4 
years," — i.e.,  he  reckoned  that  he  was  only  really  alive 
when  he  served  God. 

To  be  carnally  minded  is  death,  saitli  St.  Paul,  Eom. 
8.  6  ;  and  the  poor  Prodigcd  son  in  the  parable,  having 
lived  in  that  state  of  mind  till  his  conversion,  the  father 
says  of  him :  "  This  thy  brother  was  dead,  and  is  alive 
again,"  Luke  15.  24.  Man  has  a  soul  and  body,  each  of 
which  dies  in  its  own  way  ;  and  so  either  of  them  may  be 
alive  while  the  other  is  dead.  There  is  a  sense  in  which 
Adam  died  on  the  day  when  he  sinned  ;  and  there  is 
another  sense  in  which  Adam  lived  930  years.  Adam 
delivered  down  a  natural  life  to  all  us  that  are  born  of 
him ;  but  the  only  inheritance  he  could  leave  to  our 
spirits  was  that  death  to  which  he  was  fallen.  It  is  this 
death  of  the  spirit  which  makes  it  necessary  for  every 
man  to  be  born  again. 

There  are  multitudes  of  people  who  seem  to  live  but 
are   no   better  than   dead  ;  they  are   unburied  dead ;  in 


1 1 2  EASTERN  PRO  VERBS  AND  EMBLEMS 

them  no  sight,  no  sense  of  spiritual  things,  no  appetite,  no- 
affection  for  them.  We  may  preach  to  them  all  day  long, 
and  do  no  more  good  by  it  than  if  we  were  to  preach  to 
a  man  in  his  coffin.  If  we  were  to  cry  into  their  ears,  or 
blow  a  trumpet  to  give  them  warning  of  the  fire  of 
judgment,  and  of  eternal  damnation,  they  would  hear 
nothing.  If  we  offer  to  them  the  bread  of  life,  they 
want  it  not ;  for  a  dead  man  hath  no  appetite.  Were 
the  souls  of  men  as  visible  as  their  bodies,  we  should 
see  as  much  difference  betwixt  devout  believers  and  the 
children  of  the  world  as  between  a  living,  healthy  body 
and  a  corpse.  They  are  twice  f/«a/,  as  Jude  12  saith. 
dead  once  by  nature  and  dead  again  unto  grace.  The 
pleasures  of  this  world  will  extinguish  the  life  of  a 
believer ;  she  that  liveth  unto  this  world  is  dead  while 
she  liveth,  i  Tim.  5.  6.  All  lieavenly  affections  will  die. 
On  the  other  hand  Abel  while  dead  yet  spoke — i.e.,  by 
his  works. 

Sanshnt. — A  man  of  evil  repute  is,  though  Hving,  as  one 

dead. 
China. — Let  the  dead  care  for  the  dead,  the  Hviug  for  the 

living  ;  i.e.,  in  reference  to  excessive  sorrow  for  the 

dead. 
Km^al. — He  fives  whose  fife  in  love  is  led  : 

Another  reckons  with  the  dead. 
Aral. — A    benefactor    is    alive    though    removed    to    the 

mansions  of  the  dead,  Heb.  II.  4. 
The  wicked  is  dead  though  in  the  mansions  of  the 

living. 
Persiu7i. — Whose   soul   is    alive,   his    sensual    desires    are 

dead. 
Si/7'iac. — Seek  death  to  obtain  fife. 
I*ersian. — AVhen  I  am  dead  the  world  is  dead. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  113 

The  Congregation  of  the  Dead  and  the  Fool. 
Pkot.  21.  16. 

Eight  marks  of  fools. 

1.  Understand  not  who  will  show  them  any  good, 
Ps.  4.  6 ;  prefer  corn  to  peace ;  beasts  in  man's  form. 

2.  Hurt  themselves  ;  run  into  a  hornet's  nest,  play 
with  serpents  ;  harbour  a  thief  in  the  house. 

3.  Strive  with  one  stronger ;  so  the  potsherd  with  its 
maker,  Ps.  2.  9.  God  has  even  frogs,  worms,  and  every- 
thing at  his  disposal. 

4.  Take  brass  for  gold ;  so  the  mean  things  of  earth 
for  heaven,  Phil.  3.  8. 

5.  Feed  on  ashes,  among  swine,  Is.  44,  20,  Luke  15. 
1 6 ;  so  the  Prodigal  son ;  he  labours  for  the  wind  Ecc 
5.  15. 

6.  Sow  when  they  should  reap.  So  a  death-bed  re- 
pentance. 

7.  Delight  in  mischief  Ps.  28.  3. 

8.  To  save  their  hat  lose  their  head. 

Chanak.—ln  the  dusk  we  lose  our  way,  and  a  fallen  woman 

is  like  a  corpse. 
Syrian.— '^eek  death  to  obtain  life— i.e.,  kill  passion  to  save 

your  soul. 
Si/riac.—V\it  not  a  candle  before  a  wall — i.e.,  by  teacbins  a 

fool.  ^ 

Turk. — The  fool  is  a  cock  which  sings  at  the  wrong  time. 
Turk.—MQk\B.g  a  fool  understand  is  like  making'^a  camel 

leap  a  ditch. 


Drunkenness.— Eph.  5.  18. 

Exemplified  in  Noah,  Gen.  9.  21  ;  Belshazzar,  Dan.  5. 
4  ;  Nineveh,  Nah.  i .  i  o. 

Finnish. — The  anvil  proves  the  iron,  the  drink  the  man. 
Turk. — Vagabonds  are  at  home  in  the  drinkiug-shop. 
Bussian.—A.  drunkard's  money  is   in  his  hand  but  goes 
through  his  fingers. 


114  EASTERN  PROVERBS  AND  EMBLEMS 

Mussian. — Drink  one  day,  a  lieadache  the  whole  week. 
Russian. — A  drunken  peasant  will  fight  with  a  turnip. 


Riches  have  Wings  like  an  Eagle. — Peot.  23.  5. 

The  eagle  is  the  king  of  birds ;  he  has  long  wings  ;  he 
can  carry  off  a  sheep  in  his  talons,  and  fly  high  above 
the  storms  and  lightning.  Wings  mark  speed ;  hence 
the  expression,  wings  of  the  wind,  Ps.  104.  3.  Ships 
are  said  to  have  wings,  Is.  18.  i — i.e.,  then-  sails.  The 
four  wings  of  riches  are,  water,  fire,  debts,  thieves.  If 
Ncbucliadnczzar  be  in  the  palace  among  his  nobles  anon, 
he  is  soon  in  the  park  among  the  beasts.  Adonijah  was 
one  day  on  the  throne,  on  another  seeking  refuge  for  his 
life  at  the  horns  of  the  altar.  Zcdckiah,  on  Jerusalem 
being  taken,  saw  his  sons  slain  before  his  eyes,  then  his 
own  eyes  being  put  out,  he  was  bound  in  fetters  and  sent 
to  Babylon.  Hainan  had  great  wealth,  yet  in  one  day 
he  was  hung  on  a  gallows  sixty  feet  high,  and  thus  his 
riches  fled.  Josiah  goes  forth  to  battle,  and  is  slain. 
Allah  goes  forth  against  the  Assyrians,  and  is  slain  also. 
Judas  got  tliirty  pieces  of  silver  for  betraying  Christ,  but 
he  went  out  and  hanged  himself. 

Arab. — Kiches  diminish  in  the  using,  wisdom  increases  by 

use. 
Turk. — Every  ascent  has  a  descent. 
Afijlian. — "Wealth  is  a  Hindoo's  beard — i.e.,  uncertain.  The 

Hindoos   shave  when  in  mourning,  which  often 

occurs,  as  the  family  connexions  are  numerous. 
Telmjii.- — ^Worldly  prosperity  is  like  writing  on  water. 
Telugu. — Kiches  flourish,  like  the  charms  of  women,  for  a 

season,  hut  rapidly  fade  away  ;  as  moonlight  dies 

when  a  cloud  passes  over  the  sky. 
Bengal. — Eiches  are  like  a  tree  on  a  river  bank. 
Bengal. — The  boat  is  now  carried  on  the  cart,  and  the  cart 

on  the  boat. 
Hindi. — Fleeting  as  the  sunshine  of  noon. 
Mahamudgar . — Boast  not  of  wealth,  family,  youth  ;  fortune 

takes  them  all  away  in  the  twinkling  of  an  eye. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  115 

Lalita  Vistara. — Everything  compounded  is  soon  dissolved  ; 

frail  as  a  vessel  of  earth  or  a  city  of  sand. 
Pmsliotar  Mala. — What  is  unsteady  as  the  water  drops  on 

the  lotos  leaf?     Youth,  riches,  life. 


Education,  or  Bending  the  Twig. — Pkov.  22.  6. 

Japan. — Pearls  unpolished  shine  not. 

Malay.  — h.  pestle  by  chiselling  at  last  becomes  a  stick. 

Malay. — A  young  buffalo  need  not  be  taught. 

Malay. — Sores  are  not  to  be  shown  to  flies,  and  children  are 

not  to  be  taught  to  lie. 
Malay. — Tou  may  place  on  the  lap  a  betel-nut  but  not  a 

betle-nut  tree. 
2Ialay. — To  give  a  calf  to  be  brought  up  by  a  tiger. 
Clianah. — Parents  are  the  enemies  of  their  children  if  they 

refuse  them  education  ;  for  they  appear  in  society 

as  herons  among  the  flamingoes.     Prov.  22.   6. 
Bulgarian. — We  bend  the  tree  when  young, 
Japan. — Like  learning  to  swim  in  a  field. 


The  Righteous  are  Epistles  not  Written  with  Ink. 

2   COE.   3.  3. 

God's  writing  things  in  a  hooh  denotes  his  perfect  know- 
ledge, exactremembrance,andcontinued  just  regard  to  them. 
His  writing  hitter  things  against  one,  signifies  his  gradual 
afflicting  of  him  with  severe  and  lasting  troubles,  as  he  did 
Job.  His  writing  his  law  in  men's  heart,  and  sealing  them 
with  his  Spirit,  imports  his  applying  his  word  by  his  Spirit 
to  their  heart,  that  they  may  be  conformed  to  his  imaoe 
and  law,  and  comforted  by  his  influence,  Eom.  2.  15. 
His  writing  men's  names  in  heaven  in  his  book  of  life,  with 
the  living,  with  the  righteous,  imports  his  particular  and 
fixed  choice  of  them  to  obtain  everlasting  life,  Luke  10. 
20.  His  writing  his  name  in  their  foreheads  imports  his 
rendering  them  like  him  in  hoHness,  and  enabling  them 
to  make  an  open  profession  of  his  truth,  Ptev.  14.  i.  His 
putting  their  tears  into  his  bottle,  and  marhing  them  in  his 

I  2 


ii6  EASTERN  PROVERBS  AND  EMBLEMS 

book,  imports  liis  kind  observation,  and  careful  rewarding 
thereof. 

Afijlian. — What  is  white  shines  best  amid  black. 


Providence  guards  the  Eigliteous  as  the  Apple  of 
the  Eye.— Ps.  17.  8. 

The  ball  of  the  eye  is  secured  by  the  eyebrows,  which 
turn  aside  the  perspiration  of  the  forehead  from  the  eye, 
while  dust  and  insects  are  kept  off  by  the  eyelids  ;  the 
socket  of  bone  the  eye  is  placed  in,  protects  the  apple  or 
pupil  of  the  eye,  wliicli  is  in  the  centre  of  this,  surrounded 
by  the  white  of  tlie  eye.      Such  is  God's  protection. 

Sen(/al. — He  who  has  given  life  will  give  food. 


The  Single  Eye  of  pure  Intention. — Mat.  6.  22. 

Tiirk. — The  eyes  are  a  balance  of  which  the  heart  forms  the 
weight. 

China. — A  hair's  breadth  at  the  bow  is  a  mile  beside  the  butt. 

Aral). — The  contemplation  of  vice  is  a  vice.     Prov.  23.  3  r. 

Turk. — The  chimuey  catches  fire  from  within. 

Veman. — A  feast  given  without  kindness  is  a  mere  waste 
of  flour-cakes  ;  worship  devoid  of  piety  is  a  waste 
of  the  sprouts  used  in  sacrifice  ;  and  gifts  devoid 
of  charity  are  a  mere  waste  of  gold.    I  Cor.  10.  3 1 . 

Oriental. — Tou  cannot  drive  a  straight  furrow  without  a 
straight  eye. 

Telxifju. — Observances  void  of  purity  of  heart !  to  what  end 
are  they  ?  to  what  is  the  preparation  of  food 
without  cleansing  the  vessel?     Mat.  15.  8. 

Teliigu. — Those  who  mortify  their  bodies,  calling  themselves 
saints,  are  yet  unable  to  cure  the  impurity  of 
their  hearts.  If  you  merely  destroy  the  outside 
of  a  white  ant  hill,  will  the  serpent  that  dwelt 
therein  perish  ? 

Telugu. — The  hypocrite's  meditations  are  like  those  of  a  dog 

on  a  duughill. 
Tamul. — Like  a  jackal  going  round  the  grave  of  a  child — i.e.y 
not  from  respect,  but  to  tear  up  the  corpse. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  117 

■Shdnti  Shatalc. — Praise  to  the  stomach  which  is  satisfied 
with  little  food,  but  shame  to  the  heart,  which, 
though  it  has  a  hundred  desires  satisfied,  is  pur- 
suing after  more. 

■Sansh'it. — As  the  spokes  of  a  wheel  are  attached  to  the 
nave,  so  are  all  things  attached  to  life. 


God  our  Father. — Heb.  12.9. 

Aiitliority  and  diguity  belong  to  a  father,  hence  the 
rulers  of  Israel  were  called  fathers.  Abraham  com- 
manded his  children,  and  was  hence  called  the  Father  of 
the  Faithful. 

God  like  a  good  father  in  fifteen  points  : — 

1.  ComjMssiooiate  to  children,  so  were  the  Apostles, 
I  Thes.  2.  1 1  ;  hence  Paul  calls  Timothy  his  son.  Tit.  3. 
4  ;  John  3.  16  ;  Vs.  103.  13;  God  treats  them  as  lambs, 
Is.  40.  I  I. 

2.  Reverenced  by  children  and  not  rebuked. 

3.  6^0 ye?'«s  with  wisdom. 

4.  Gives  being,  so  Jacob  to  the  twelve  Patriarchs,  so 
Abraham  to  the  Jews  numerous  as  the  sand  of  the  sea. 
Acts  y.  S  ;  believers  are  begotten  by  the  word  of  truth, 
Jas.  1 .  18;  I  Cor.  4.15;  God  is  the  father  of  all  men, 
especially  of  aU  regenerate.  Gal.  4.  6;  Eph.  4.  6. 

5.  JVourishes,  believers  as  new-born  babes  receive  the 
milk  of  the  word,  i  Pet.  2.  2  ;  a  father  gives  a  fish,  not  a 
ser]3ent,  Mat.  7.  10  ;  Ps.  34.  8-10. 

6.  Clothes,  so  Jacob  made  for  Joseph  a  coat  of  many 
colours.  God  clothes  the  grass,  so  will  He  us,  Matt.  6. 
30  ;  He  gives  the  robe  of  salvation,  Isa.  61.  10. 

7.  Protects,  covers  them  with  his  wings,  so  David, 
I  Chr.  16.  21,  22. 

8.  Delights  even  in  their  lisping,  so  prayer  the 
language  of  a  sigh,  Ptom.  8.  26  ;  though  they  chatter 
like  a  crane,  Isa.    38.  14;  the  publican  only  smote  on 


Ii8  EASTERN  PROVERBS  AND  EMBLEMS 

his  breast,  yet  God  delighted  iu  his  humility,  Luke  i  8. 

13. 

9.  Sets  a  good  cxam'ple,  merciful,  Luke  6.  36  ;  patient. 

Col.  1 .  1 1 . 

10.  Loves  best  those  most  like  Him,  so  Daniel  was 
greatly  beloved,  Dan.  9.  2  ;  so  David  a  man  after  God's 
own  heart,  Acts  13.  22  ;  John  the  beloved  disciple. 

I  I.  Educates;  God's  Avord  makes  wise  unto  salvation, 
2  Tim.  3.  15  ;  sends  Prophets,  Eph.  4.  1 1;  in  Christ  hid 
treasures  of  wisdom.  Col.  2.  3. 

12.  Eeady  to  hear  requests,  2  Cor.  6.  2  ;  grants  not 
injurious  things,  Jas.  i.  5,6;  but  takes  away  hurtful 
things,  so  hedges  their  way  with  thorns,  Hos.  2.  6. 

I  3.  Eegards  them  evenrc^  a  distance,  so  in  the  parable 
of  the  Prodigal  son,  Luke  15.  20. 

14.  Patient;  values  sincerity ;  the  children  have  re- 
belled. Is.  I.  2-5. 

15.  Chastises,  Pro  v.  22.  15  ;  He  rebukes  transgression 
with  a  rod,  sometimes  he  only  remonstrates,  Mic.  6.  3; 
to  be  without  chastisement  a  note  of  bastards,  Heb.  12.8; 
punishment  a  mark  of  love,  Eev.  3.  19;  for  our  profit, 
Heb.  12.  10;  even  then  he  is  pained  ;  this  chastisement 
is  in  measure. 

16.  Makes  ])rovisio7h  for.  Earthly  fathers,  often 
passionate,  though  they  be  kings,  yet  of  poor  dignity, 
often  know  not  the  condition  of  their  distant  children, 
who  may  become  poor,  Is.  54.  10;  cannot  convert,  Heb. 
2.  14;  Ex.  36.  26  ;  estate  divided  or  only  given  to  one; 
are  mortal. 

The  wickedness  of  a  child  does  not  estrange  the  heart 
of  a  parent,  so  God  remembers  we  are  but  dust,  Ps.  103. 
14;  he  pities ;  Christ  our  High  Priest  is  touched  with  a 
feeling  of  our  infirmities. 

Bengal. — Tlie  tree  feels  not  its  own  fruit  weighty. 

Badaga. — Mix  milk  with  water,  it  is  still  milk.  Tour- 
mother  might  behave  badly,  still  she  is  your 
mother. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  119 

Arab. — A  blow  from  a  lover  as   sweet  as  the  eating  of 
raisins. 

Bengal. — If  you  love  me  do  not  beat  my  dog. 

Afghan. — Though  a  mother  be  a  wolf  she  does  not  eat  her 
cub's  flesh. 

Baghuvansa. — The  father  can  no  more  destroy  his  son  than 
the  cloud  can  extinguish  by  its  water  the  light- 
ning which  proceeds  from  itself. 


Faith  without  Fruits  is  Dead.— Jas.  2.  17. 

Faith  is  the  root,  works  are  the  fruit :  to  try  to  do 
works  without  faith  is  like  what  the  Bengali  proverb 
states,  "  Cutting  away  the  root  and  watering  the  brandies." 
The  Egyptians  painted  a  tongue  with  a  hand  under  it,  to 
show  that  knowledge  and  speech  are  efficacious  and  good, 
when  that  which  is  known  and  said  is  done.  We  must 
be  golden-handed  as  well  as  golden-mouthed.  Blessed 
are  they  that  do  his  commandments,  that  they  may  have 
right  to  the  Tree  of  Life,  Eev.  22.  14,  Knowledge  with- 
out action  is  a  man  without  arms ;  it  is  wine  shut  up  in 
the  vessel,  that  does  good  to  none,  and  will  corrupt  at  last 
and  mar  the  vessel.  Such  knowledge  will  be  like  the 
poison  that  lies  long  in  the  body  and  at  last  kills  without 
remedy.     So  she  that  liveth  in  pleasure,  i  Tim.  5.  6. 

In  rain,  not  mere  water  fructifies,  but  a  secret  spirit  or 
nitre  that  descends  with  it.  Doing  is  the  noblest  improve- 
ment of  being.  The  soul's  essence  is  action.  Religion,  if 
confined  to  the  heart,  is  not  so  much  entertained  as  im- 
prisoned, that,  indeed,  is  to  be  its  fountain  but  not  its 
channel;  fountains  would  not  be  so  much  valued  if  they 
did  not  produce  rivers.  God  planted  religion  among  men 
as  a  tree  of  life,  which  though  it  was  to  spring  ^tjnvard 
directly  to  himself,  yet  it  was  to  spread  its  branches  to 
the  benefit  of  all  heloiv ,-  like  incense,  which,  while  it 
ascends  to  heaven,  it  perfumes  all  about  it.  Not  like  the 
man  who  tells  me  liis  heart  is  ridit  with  God  when  his 
hand  is  in  my  pocket. 


I20         EASTERN  PROVERBS  AND  EMBLEMS 

The  nnripe  friiit  has  little  beauty,  little  flavour ;  is 
plucked  witli  difficulty  from  the  tree.  But  let  the  air 
and  light,  the  warm  sun  and  the  fruitful  showers,  unite 
to  swell  it,  and  to  ripen  it ;  it  is  beautiful,  it  is  sweet, 
falling  from  the  bough  into  the  hand  of  him  that 
touches  it. 

In  Gal.  5.  22,  23,  the  fruits  which  the  righteous 
ought  to  bear  are  described ;  those  of  the  wicked  are 
given  Gal.  5.  19-21  ;  the  barren  fig-tree  was  cut  down, 
Luke  13.  7. 

Afghan. — Cold  is  not  kept  out  with  a  "  for  God's  sake,"  or 

"for   the    Prophet's    sake,"    but  with  four  seer 

(2  lb.)    of   cotton — i.e.,  cotton  is   used  to  stuff 

quilts  and  make  tLem  warm. 
Tehtgu. — Worship  without  faith  is  a  mere  waste  of  flowers 

— i.e.,  flowers  are  used  in  worship. 
ChanaJc. — Learning  pLiced  only  in  books,  and  wealth  in  the 

hands  of  others,  are  of  no  use,  as  not  available  in 

time  of  action. 
Arah. — Where   the  mind  inclines,   the  feet  lead.      Love 

climbs  mountains. 
Arab. — There  are  thx'ee  things  never  hidden :  love,  a  moun- 
tain, and  one  riding  on  a  camel. 
Persian. — Love  and  musk  do  not  remain  concealed. 
China. — To  come  to  the  river  wishing  to  fish  is  not  enough  ; 

you  must  bring  the  net  in  your  hand. 
Sadi. — 

Thoufrh  the  water  of  life  from  the  clouds  fell  in  billows. 
And  the  ground  were  strewn  over  with  paradise  loam  : 
Yet  in  vain  would  you  seek,  from  a  garden  of  willows. 
To  collect  any  fruit  as  beneath  them  you  roam. 
Oriental. — Expecting  good  fruits  from  the  wicked  is  draining 

sivallow's  milk,  plucking   a  hog's  soft  tvool,  sa7ids 

yielding  pomegranates. 
Bengal. —  One  knows  the  horse  by  his  ears ;  the  generous 

by  his  gifts  ;  a  man  by  laughing  ;  and  a  jewel  by 

its  brilliancy. 
Tanuil. — Will  the  tiger's  young  be  without  claws? 
Arab. — A  learned  man  without  works  is  like  a  cloud  without 

rain. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  121 

Halhins. — A  basket  full  of  books — i.e.,  a  man  of  knowledge, 

but  without  using  it. 
Sanskrit. — A  fallen  woman  is  dead. 
Punch  Tantra. — As   shade   and  sunlight    are    ever  closely 

joined  together,  so  an  act  and   the  agent  stick 

close  to  each  other. 


The  Earth  waxes  old  as  a  Garment. — Heb.  i.  10-12. 

The  earth  itself  is  millions  of  years  old,  and  has 
changed  its  garment — i.e.,  the  surface — many  times.  The 
Himalayas  were  once  islands  in  an  ocean  which  covered 
all  India,  and  the  Bay  of  Bengal  washed  the  foot  of  the 
Himalayas.  India  was  once  not  a  continent  but  an 
archipelago ;  its  present  mountains  were  then  islands, 
while  the  valley  of  the  Ganges  was  formed  from  the  earth 
brouolit  down  from  the  mountains.  England  itself  was 
then  a  troj)ical  climate ;  sharks,  alligators,  and  elephants 
lived  there,  though  it  is  now  too  cold  for  them. 

The  heavens  will  he  folded  up  as  a  scroll.  Is.  34.  4, 
Rev.  6.  14. 

Arab. — The  gartnent  of  salvation  never  grows   old,  Is.  59» 

17,  Ps.  104.  2. 
China. — The  pleasure  of  doing  good  is  the  only  one  that 

will  not  wear  out. 
Hehrew. — All  flesh  waxeth  old  as  a  garment. 
Bhagavatgita. — 
As  their  old  garments  men  cast  off,  anon  new  raiment  to 

assume ; 
So  casts  the   soul  its  worn-out  frame,  and  takes  at  once 

another  form  : 
The  weapon  caunot  pierce  it  through,  nor  wastes  it  the 

consuming  fire  ; 
The  liquid  waters  melt  it  not,  nor  dries  it  up  the  parching 

wind ; 
Impenetrable  and  unburned  ;  impermeable  and  uudried  : 
Perpetual  ever-wandering,  firm,    indissoluble,   permanent, 

iuvisible,  unspeakable. 


122  EASTERN  PROVERBS  AND  EMBLEMS 

The  Strait  Gate  and  Narrow  Way  to  eternal  Life. 

Mat.  7.  12. 

The  Katha  UiJanishad  of  the  Yajvr  Veda  states,  "  The 
way  to  the  knowledge  of  God  is  considered  by  wise  men 
difficult,  as  the  j)fissage  over  the  sharp  edge  of  a  razor." 
Though  the  way  to  heaven  does  not  allow  the  unclean  or 
lions  to  pass  on  it,  the  wayfaring  man,  though  a  fool,, 
may  find  it.  Is,  35.  8;  it  is  not  like  the  broad  way, 
crowded,  or  on  an  inclined  plane,  or  easy  like  a  boat 
going  with  the  tide,  or  ending  abruptly  as  Sodom  did  in 
brimstone ;  the  way  of  transgressors  is  hard,  as  Samson, 
Judg.  16.  16,  Saul,  I  Sam.  31.  4,  and  the  licentious 
found,  Prov.  2.  18,  5.  11  ;  Josiah  found  the  way  that 
seemed  right  to  him  ended  in  death,  2  Chr.  35  ;  the  way 
of  life  goes  to  the  eternal  city,  John  14.  6  ;  the  broad 
way  has  many  on  it  and  is  easy,  leading  to  death,  Prov. 
4.  19. 

Arab. — The  ascent  to  virtue   steep  ;    the   descent  to  vice 

smooth. 
Persian. — The  water  of  life  is  in  darkness — i.e.,  search  is 

necessary. 
Persian. — Travel  the  highway,  though  it  be  roundabout — 

i.e.,  short  cuts  are  dangerous. 
Ilitopadesh. — A  stone  is  rolled  up  a  hill  by  great  exertions, 

but  is  easily  thrown  down. 


The  Girdle  of  Truth.— Ern.  6.  14. 

Some  girdles  are  made  of  gold  or  fine  linen,  yet  are 
perishable ;  but  truth  is  immortal ;  as  the  Russian  proverb 
states.  Truth  is  not  droivned  in  water,  nor  burned  in  fire, 
and  the  Be7igali  proverb,  "  False  words  and  sprinkled 
water  remain  not  long."  Better  totter  in  our  bodies  than 
in  our  words.  Truth  means  the  unleavened  bread  of 
sincerity,  i  Cor.  5.  8. 

The  Shdnti  Shatal',  treating  of  the  marks  of  the  friends 
of  truth,  states  "  they  have    as   a  father  patience,   as  a 


ILLUSTRATIVE  OF  OLD  TRUTHS.  123- 

mother  forgiveness,  as  a  wife  peace  of  mind,  their  heir 
truth,  their  sister  pity,  their  brother  temperance,  the  earth 
their  bed,  their  garment  the  air,  and  wisdom  their  nectar." 
The  Markancla  Purana  writes  of  truth  : — 

Through  truth  only  the  sun  shines,  on  truth  the  earth  stands, 
To  speak  the  truth  is  the  highest  duty,  on  truth  the  heaven 
rests  ; 

Though  we  weigh  a  thousand  Asvamedhs  against  truth, 
Yet  will  truth  outweigh  a  thousand  Asvamedhs. 

Hypocrisy  and  malice  are  called  leaven  as  being  sour, 
and  making  other  things  sour,  working  secretly,  puffing. 
Leaven  also,  from  its  diffusive  nature,  symbolized  the  rapid 
spread  of  the  Gospel,  Mat.  13.  33. 

Nathaniel  w\as  an  example  of  sincerity,  a  man  without 
leaven,  John  i.  47  ;  such  was  Paul. 

Truth  or  sincerity  is  like  a  girdle  in  seven  points : — 

1.  A  helt  used  by  soldiers  to  protect  the  stomach  and 
vital  parts.  We  are  told  to  gird  up  the  loins  of  our 
mind,  i  Pet.  i .  i  3 — i.e.,  restrain  earthly  affections. 

2.  Cleaves  close  all  round :  therefore  the  clothes  were 
not  easily  loosed.  The  righteous  should  not  turn  to  the 
right  hand  or  the  left,  i  Kings  1 3  ;  as  the  Bengali 
proverb,  "  One  foot  on  land,  another  on  water." 

3.  Strengthens  the  loins:  gird  up  thy  loins,  2  Sam.  22. 
40  ;  God  girds  the  loins  of  kings,  Job  12.  18  ;  sincerity 
strengthens,  i  Kings  20.  1 1  ;  sincerity  is  the  girdle  to 
faith,  hope,  love.  Matt.  6.  22. 

4.  A  ijrcparation  for  hcdtle,  Ps.  65.  3  :  a  war  of  words 
necessary  to  contend  for  the  faith,  as  the  righteous  is  a 
soldier. 

5.  A  'preiKircdion  for  travelling,  as  the  garments  were 
long;  so  Elisha's,  2  Kings  4.  29;  so  the  spiritual 
pilgrims  have  to  travel  far,  and  the  storms  of  persecution 
will  blow  away  loose  garments. 

6.  Preparcdorij  to  serving :  so  the  servant  ploughed 
with  loins  girt,  Luke  12.  35. 


124         EASTERN  PROVERBS  AND  EMBLEMS 

7.  An  ornament,  covers  the  joints  of  the  armour,  hides 
seams  ;  sincerity  covers  low  Lirtli  even  in  one  of  low 
descent,  Is.  43.  4  ;  it  covers  poverty.  All  are  yours, 
I  Chr.  3.  22. 

China. — An  uutrutbful  man  is  iron  without  steel ; 

An  untruthful  woman  is  rotten  grass  and  tangled 
hemp. 
Afijlian. — To  lie  is  to  leap  from  the  house-top — i.e.,  a  leap 

in  the  dark. 
Bengal. — A  hero's  word  and  an  elephant's  teeth  remain  fixed. 
Talmud. —  Lies  have  no  legs. 
Bengal, — Only  a   shrimp   moves  backward ;    only  a   mean 

person  backs  out  of  his  word. 
Turl:. — The  house  of  a  liar  is  burned,  but  no  one  believes 

it. 
Bengal. — In  promise  he  puts  the  moon  in  your  hand. 
Bengal. — A  lie  is  water  sprinkled — i.e.,  remains  not. 
Bengal. — Truth  as  a  stone  dissolves  not  in  water. 


Seeing  through  a  Dark  Glass. — i  Cok.  13.  11. 

The  eastern  mirrors  were  made  oi polished  stcd,  or  brass, 
hence  the  Elegit  compared  in  Job  37.  18,  to  a  molten 
looking-glass.  The  Moorish  women  in  Barbary  hang  look- 
ing-glasses on  their  breasts. 

There  were  in  Paul's  time  no  windows  of  glass,  but 
talc  or  horn  ones ;  through  these  people  saw  very  dimly ; 
and  such  is  our  vision  now  of  God's  attributes,  and  of  the 
mysteries  of  religion  ;  Providence  is  a  wheel  within  a  wheel, 
Ez.  I.  16.      Ships  get  on  the  rocks  in  a  fog. 

Bussian. — At  night  all  cats  are  grey. 

Tamul. — As  the  blind  quarrelled  about  an  elephant  they  had 

examined. 
Afglian. — The  frog   mounted  on  a  clod,  said  he  had   seen 

Kashmir. 
Japan. — A   small-minded  man   looks  at   the  sky  through  a 

reed. 
Japan. — To  lap  up  the  ocean  with  a  shell. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  125 

Japan. — The  frog  in  the  well  sees  nothing  of  the  higli  seas. 

China. — Sitting  in  a  well  aud  staring  at  the  stars. 

Telugu. — Like  one  who  does  not  know  the  alphabet  attempt- 
ing multiplication. 

Tamul. — Sounding  the  ocean  with  a  jackal's  tail. 

Bussian.—Thej  will  not  see  all  the  world  by  looking  out  of 
their  own  window. 

Frahodh  Chandrody. —  How  can  an  answer  be  given  to  hi  in 
who  does  not  comprehend  Ms  own  spirit,  any  more 
than  it  is  possible  to  inform  a  blind  man  respect- 
ing the  figure  of  his  body  ? 

Bengal. — Many  elephants  cannot  wade  the  river  ;  the 
mosquito  says  it  is  only  knee  deep.     Is.  45.  9. 

Persian. — The  legs  of  those  who  require  proofs  of  God's 
existence  are  made  of  wood. 

Telugu. — "We  cannot  see  our  own  forehead,  our  ears,  or  our 
backs  ;  neither  can  we  know  the  hairs  of  our  head  ; 
if  a  man  knows  not  himself  how  should  lie  know 
the  deity  ? 

Sanskrit. — He  who  does  not  go  forth  aud  explore  all  the 
earth  is  a  well  frog. 

Aral). — The  man  is  strange — who  seeking  a  lost  animal, 
suffers  his  own  soul  to  be  lost — who  ignorant  of 
himself  seems  to  understand  Grod — who  doubts  the 
existence  of  God  when  he  sees  his  creatures. 


Hearers  not  Doers  gazers  in  a  Looking-glass. 
Jas.  I.  23,  25. 

God  has  given  iis  a  mirror  in  wliicli  we  may  see  the 
true  character  of  our  soul ;  we  may  thereby  grow  in  self- 
knowledge,  and  may  adorn  ourselves,  not  with  what  ministers 
to  pride  and  worldly  vanity,  but  with  the  ornaments  of 
meekness  and  holiness,  which  are  of  great  jDrice  in  God's 
sight.  This  mnror  is  his  holy  Word,  which  liolds  up  to 
■us  the  true  lineaments  and  features  of  the  soul,  and  sho^vs 
•us  how  greatly  it  has  lost  the  beauty  of  the  image  and 
likeness  of  God,  and  how  it  is  disgraced  and  deformed  by 
spots  and  blemishes  of  sin.  Tlie  swelhngs  of  pride,  the 
lines  of  envy  and  care,  the  shades  of  sensuality,  sloth,  and 


126         EASTERN  PROVERBS  AND  EMBLEMS 

eartliliness  appear  too  plainly,  when  we  look  into  tliis 
faithful  mirror,  which  is  not  like  flattering  friends  who  say 
smooth  things  to  us,  and  sometimes  puff  us  up  witli  the 
notion  that  we  are  clothed  with  various  graces  ;  hut  it  tells 
us  the  very  truth  concerning  our  spiritual  state ;  and  no 
veil  of  false  excuses,  or  artful  cloaking  and  colouring  of  our 
faults,  will  disguise  from  us  our  true  state,  if  only  we  never 
neglect  to  consult  this  mirror  in  sincerity  and  with  earnest 
prayer. 

There  is  looking  without  helping,  as  the  Levite  did,  Lvike 

lO. 

Hearers  not  doers  are  also  compared  to  those  leading 
captive  silly  women  ever  learning  never  coming  to  the 
truth,  2  Tim,  3.  7  ;  or  to  those  hearing  a  fine  song,  Ezek. 
33.  32  ;  children  with  rickets  have  large  heads,  but  weak 
joints.  God's  word  was  designed  as  milk  to  enable  persons 
to  grow,  I  Pet.  2.2.  A  fresh  corpse  can  have  the  image 
of  an  object  painted  on  the  eye,  but  it  reaches  not  to  the 
heart.  Some  hearers  are  like  a  sponge  which  suck  up 
everything,  but  all  goes  out  again ;  others  like  a  strainer 
letting  go  the  good  and  retaining  the  bad ;  while  some  are 
like  a  sieve  dropping  the  chaff  and  retaining  the  good  grain. 

CJiina. — The  doctrine  that  enters  only  into  the  eye  and  ear 

is  like  the  repast  one  takes  in  a  dream  ;  Ez.  33.  32. 
China. — Better  return  home  and  make  a  net  than  go  down 

the  river  and  desire  to  get  fishes. 
China. — To  look  at  a  plum  is  not  to  quench  one's  thirst. 
Bengal. — One  man  is  being  impaled,  while  the  other  counts 

the  joints  on  the  stake. 
Veman. — Let  the  sinner  listen  to  holy  texts   he   will   not 

relinquish  his  vile  nature  :  though  you  wash  a  coal 

in  milk — will  the  blackness  be  removed  ? 
.Veman. — AVhatever  he  devoid  of  understanding  may  read, 

his  virtue  continues  only  so  long  as  he  is  reading ; 

even  as  a  frog  is   dignified  only   so  long  as  it  is 

seated  on  a  lotus  leaf. 
Tiii'Ti. — It    is    not    in  speaking  continually  of  honey  that 

sweetness  comes  into  the  mouth. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  127 

Arcib. — Experience  is  the  looking-glass  of  the  intellect. 

Persian. — A  mirror  in  an  Ethiopian's  hand. 

Urdu. — If  the  camel  could  see  his  hump,  he  would  fall  down 

and  break  his  neck. 
China. — "Without  striking  the  flint  there  is  not  even  smoke. 
Tamul. — If  the  men  be  ugly  ;  what  can  the  glass  do  ? 
Arab. — A  learned  man  without  practice,  a  cloud  without 

water. 
Persian. — One  pound  of  learning  requires  ten  of  common 

sense  to  apply  it. 
Buddhagoslia. — A  reciter  of  the  law,  but  not  a  doer,  is  like 

a  cowherd  counting  the  cows  of  others. 


The  Wild  Goat  on  the  Mountains  protected,  so  the 
Eighteous.— Ps.  104.  18. 

How  safely  does  the  wild  goat  rest  on  the  side  of  the 
precipitous  mountain,  or  climb  the  dizzy  height,  where 
man's  brain  would  turn,  and  his  feet  would  inevitably 
slip  !  How  freely  and  fearlessly  does  she  leap  from  rock 
to  rock  !  Her  eye  is  as  true,  and  her  foot  as  sure  upon 
the  steep  and  slippery  crag,  as  on  some  beaten  road ! 
God  has  fitted  her  for  "the  high  hills"  on  which  he 
has  appointed  her  to  live,  and  has  endued  her  with 
those  faculties  of  the  foot  and  of  the  eye,  which  enable 
her,  even  in  the  darkest  night,  to  walk  on  rocks  and 
precipices  where  man  could  not  tread  securely  under  the 
noonday  light. 

The  lesson  taught  is  God's  protecting  providence,  which 
tempers  the  wind  to  the  shorn  lamb  ;  it  is  like  JacoVs 
ladder,  extending  from  heaven  to  earth,  though  God's  way 
to  us  maybe  in  the  sea,  Is.  43.  16 — z.c, leaving  no  track. 
God's  acts  are  like  clouds,  which  though  black  ha-ve  the 
rainbow  of  hope  from  Christ  the  Sun  of  Eighteousness,  or 
like  ■wheels  of  quick  and  easy  motion,  whicli,  though  wheel 
within  wheel,  are  regulated  by  the  main  wheel. 


128  EASTERN  PROVERBS  AND  EMBLEMS 

The  Tongue  an  Helm.— Jas.  3.  2-5. 
"We  are  told  to  keep  tlie  door  of  our  lips  ;  tlie  tongue' 
is  little  like  a  helm,  or  a  bit  in  a  horse's  mouth,  yet  it 
guides.  Sennacherib's  tongue  brought  death  on  185,000 
soldiers,  2  Kings  1 8.  28  :  so  Ananias  and  Sapphira's  tongue 
brought  death,  Acts  5,8-10. 

Bencjal. — His  tongue  is  a  sweeper's  shovel. 

Solomon. — A  soft  tongue  breaketb  the  bone  ;  a  wholesome 

tongue  is  a  tree  of  life. 
Telugu. — If  your  foot  slip  you  may  recover  your  balance, 

but  if  your  mouth  slips  you  cannot  recall  your 

words. 


Providence  as  a  Hen  sheltering  her  Chickens. 

Mat.  23.  27. 

A  hen,  on  seeing  the  hawk  that  is  hovering  over  her 
young,  hastens  for^yard  to  meet  her  frightened  brood. 
Fearless  in  that  defence  she  places  herself  in  front  of 
the  danger.  She  gathers  her  chickens  under  her  ^^■ings. 
Not  one  of  them  is  denied  admission  to  that  hiding-place, 
which  they  all  so  fondly  seek,  under  a  sense  of  their  own 
utter  helplessness. 

Christ  had  previously  called  the  Pharisees  the  Gurus 
(teachers)  of  that  day — hypocrites,  blind  guides,  serpents  ; 
in  this  text  all  is  love  to  the  people  of  Jerusalem, 
700;000  in  number. 

Man  is  more  inconsiderate  than  animals,  than  an  ox 
or  ass.  Is.  i.  3. 

1 .  A  hen  is  very  comjMssionate  to  her  yowig  ;  so  Christ 
wept  over  Jerusalem,  Mat.  23.  13.  The  hen  even  flies  at 
a  dog  approaching  to  her  young ;  so  Christ  resisted  the 
devil.  Mat.  4.  6,  8. 

2.  A  hen  becomes  weak  from  nourishing  her  young ; 
so  Christ  sweat  great  drops  of  blood,  Mat.  26.  30;  he 
bore  the  heavy  cross,  Luke  23.  14. 

3.  A  hen  dnrlcs  to  warn  her  young  of  danger;  so- 
God  pleads — why  will  you  die  ?  Ez.  14.  6. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  129. 

4.  A  hens  wings  receive  her  young,  Ps.  91.3.  God 
says,  I  liave  spread  out  my  hands,  Is.  65.  2,  come  to  me 
all  that  labour.  Mat.  11.  28,  29. 

A  hen  scratches  to  get  meat  for  her  young ;  she  fasts 
herself  to  give  meat  to  them ;  so  God  says,  Ho  every 
one  that  thirsts.  Is.  5  5 .  i .  A  hen  soon  forgets  her  young 
when  grown.  Not  so  God.  Can  a  woman  forget  her 
sucking  child?  Is.  49.  15.  A  hen  loses  her  young  in 
spite  of  herself,  God's  people  never  perish,  John  10.  28. 

Teluyti. — Will  he  who  planted  the  tree  not  water  it  ?    Luke 

12.  24. 
Persian. — The   provider  of  food  (God)  gives  to  daily  food 

wings  in  order  to  come. 


Honesty.— EoM.  13.  13. 

Christ  gave  the  golden  rule,  Mat.  7.12. 

Bengal. — The  thief  and  the  hog  have  one  path. 

Mehrew. — He  that  builds  his  house  with  other  men's  money 

is  like  one  that  gathers  himself  stones  for  the  tomb 

of  his  burial. 


Hospitality. — Roir.  12.  13. 
Justus  was  hospitable  to  Paul,  Acts  i  8.  7. 

Badaga. — He  does  not  ask  his  friend  to  go  away,  but  he 
makes  such  a  smoke  in  the  house  that  his  friend  is 
obliged  to  leave. 

Telugu. — A  kind  reception  is  better  than  a  feast. 


Who  are  God's  Jewels.— Mai.  3.  16,  17. 
Jewels  are  much  valued  in  every  country ;  hence  the 
New  Jerusalem's  gates  are  represented  as  made  of  pearls, 
Eev.  21.  21.     The  jewels  on  the   High  Priest's  breast- 
plate symbolized  the  twelve  tribes  as  dear  to  him.     An 


I30  EASTERN  PROVERBS  AND  EMBLEMS 

esteemed    wife    is  called  by  tlie    Hindus    a  jewel  of  a 
woman.      See  parable  of  the  Pearl,  Mat.  13.  45. 

The,  ricjlitmus  are,  like  jewels  in  seven  points  : — 

1.  All  jewels  are  dug  out  of  the  earth  from  rubbish, 
except  the  pearl  found  in  the  oyster ;  the  diamond  is 
only  crystallized  carbon  or  coal  hardened  in  the  earth ; 
so  believers  at  first  of  the  earth  earthy  (i  Cor.  15.  49) 
dead  in  trespasses. 

2.  Jewels  receive  a  fine  'polish,  which  requires  a  long 
time.  A  wheel  is  used  for  this  purpose,  so  adversity 
polishes  believers  to  put  on  the  new  man  as  it  did  to 
Job  and  David  ;  the  polishing  continues  till  all  the  flaws 
are  removed,  thus  the  Church  hereafter  by  affliction's 
rubbing,  will  be  without  spot  or  blemish. 

3.  Jewels  are  rare.  Many  stones  and  metals  are  not 
■equal  in  value  to  a  small  one,  so  believers  a  little  flock, 
Luke  12.  32,  not  many  wise  called.  Silver  and  gold  were, 
however,  as  stones  in  Solomon's  times,  i  Kings  10.  27, 
so  again  in  the  New  Jerusalem. 

4.  Jewels  are  very  hcautiful — yellow,  green,  purple ; 
so  the  graces  are  beautiful — as  love  with  John,  humility 
as  in  Mary,  patience  as  in  Jol — whatever  things  are 
lovely,  Philip.  4.  8.  Believers  like  jewels  shine  in  the 
•dark,  so  believers  are  the  light  of  the  world,  so  Peter  and 
John's  boldness  was  admired,  though  they  were  ignorant 
men.  Acts  4.  5.  Stephen's  face  shone  when  dying. 
Jewels  arc  ornamental,  set  in  a  croiun,  ring,  or  seal,  used 
by  brides  and  kings  ;  so  the  believer's  crown  will  be  an 
ornament  to  Christ's  crown,  Ex.  28.  29.  To  angels  is 
manifested  the  love  of  God  to  man. 

5.  Jewels  arc  duralle ;  such  as  the  Kohi  Nur  of 
Eanjit  Sing.  This  is  one  cause  of  their  value,  so  the 
hidden  man  of  tlie  heart,  i  Peter  3.  4  ;  when  earthly 
jewels  shall  be  destroyed  at  the  last  day  the  righteous 
shall  shine  forth.  Mat,  13.  43  ;  many  seeming  jewels  are 
only  glass,  so  with  hypocrites. 


ILLUSTRATIVE  OF  OLD  TRUTHS,  131 

6.  Jewels  arc  very  valuable ;  so  the  rigliteous  are  the 
pearls  of  creation,  of  great  price,  Mat.  13,  45,  redeemed 
not  with  corruptible  things,  i  Peter  i.  17,  the  precious 
sons  of  Zion  were  esteemed  by  the  Chaldeans  as  earthen 
vessels,  Lam.  4.  2,  yet  regarded  as  the  apple  of  God's 
eye,  Deut.  32.  10.  Ten  jewels — i.e.,  good  men — would 
have  saved  Sodom  could  they  have  been  procured. 

7.  Jewels  are  kept  carefully  ;  so  believers  are  kept  by 
the  power  of  God  ;  angels  have  charge  over  them,  IMat. 
4.  6.      The  Lord  is  their  shade. 

ClianaJc. — That  jewel  knowledge,  which  is  not  plundered  by 
kinsmen,  nor  carried  off  by  thieves,  which  does 
not  decrease  by  giving,  is  great  riches. 

Urdu. — Among  men  some  are  jewels  and  some  are  pebbles. 

Saiislcrit. — The  sandal  grows  not  in  every  wood. 


God  a  Judge. — Ret.  20.  12. 

From  God's  judgment-seat  there  is  no  escape  by 
bribery.  God  spared  not  the  devils,  neither  Xebuchad- 
uezzar  nor  Pharaoh.  He  is  the  Father  of  Liohts,  and 
knows  the  law  he  himself  made ;  he  is  patient,  because 
he  is  eternal ;  he  spared  the  world  in  IsToah's  time  120 
years ;  and  the  world  has  been  spared  now  6,000  years. 

The  eyes  of  the  Lord  are  in  every  place,  hcholcling  the 
evil  and  the  good.  There  is  no  secret  place  in  which  the 
sinner  can  hide  himself ;  for  God,  who  is  present  every- 
where, sees  in  the  dark  as  well  as  in  the  light.  He  hears 
us  when  we  do  not  speak,  because  he  hears  our  thoughts. 
As  the  light  of  the  sun  reaches  to  the  ends  of  the  world, 
so  his  power  is  everywhere,  Ps.  139. 

God  differs  from  earthly  judges  in  four  points : — 

The  judge,  who  punishes  sins  in  a  court  of  justice, 
receives  his  information  from  others,  and  can  know  only 
that  Mdiicli  the  witnesses  tell  him.  But  God  is  both 
judge   and  witness,  and   knows  all   things.      When   the 

K  2 


132  EASTERN  PROVERBS  AND  EMBLEMS 

judge  lias  condemned  a  man  and  lie  is  put  to  death,  lie 
has  no  more  that  he  can  do  ;  but  the  power  of  God 
reaches  hcyond  the  grave,  for  he  can  destroy  both  the 
soul  and  body  in  hell.  His  hand  shall  find  out  those 
whom  the  grave  has  hidden  from  our  sight,  and  they 
shall  be  brought  forth,  and  placed  before  his  judgment- 
seat  to  be  judged  for  their  past  lives.  Thefts,  murders,, 
and  other  sins  which  were  committed  in  the  dark,  and 
were  hidden  from  men  so  long  as  the  offenders  lived,, 
shall  then  all  be  discovered,  and  made  known.  With  the 
fear  of  this,  the  guilty  shall  tremble  when  they  rise  from 
their  graves ;  then  shall  they  call  upon  the  mountains  to 
fall  ujion  them,  and  hide  them  from  the  face  of  their 
judge,  Eev.  6.  1 6. 

Bengal. — Sand  sharpens  a  knife,  a  stone  the  axes,  good 
words  a  good  man,  a  thrashing  a  rogue. 

Bengal. — Before  a  turning-lathe  a  thing  cannot  remain 
crooked. 


Knowledge. — i  Sam.  2.  3. 
Empty  knowledge  puffs  up,  i  Cor.  8.  1,3. 

Menu. — A  wooden  elephant,   an  antelope  of  leather,  and  a 

Brahrnan  without  knowledge — these  three  things 

only  bear  a  name,  Eev.  3.1. 
Atmabodli. — By  ignorance  the  soul  is  ruined  ;  when  this  is 

removed,  the  soul  shall  shine  forth  as  the  sun 

when  tlie  clouds  disappear. 
Atmahodli. — The  flame  of  knowledge   which   blazes    forth 

when  the   contemplation  is   unceasingly  rubhed 

Tipon  the  fuel  of  the  soul,  consumes  all  the  stubble 

of  ignorance. 
Atmalodh. — Knowledge  alone  effects  emancipation,  as  fire 

is  indispensable  to  cooking. 
Avyar. — He  without  knowledge  is  blind. 
Kural. — Those  who  know  have  eyes  and  see ;    those  who 

know  not  have  only  two  holes  in  front. 
SansTcrit. — The  gem  of  learning  is  great  wealth  ;  it  cannot 

be  shared  by  cousins,  nor  lost  by  robbery,  nor 

exhausted  by  liberality,  Mat.  6.  19. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  i-. 


jj 


Sanskrit. —A.  reasonable  word  should  be  received  even  from 

a  child  or  parrot, 
Arab. — Iguorauce  is  the  greatest  poverty. 
Sanskrit. — One  void  of  learning  is  a  beast. 
Sanskrit. — The  spring  is  the  youth  of  trees,   wealth  is  the 

youth  of  men,  beauty  is  the  youth   of  women, 

intelligence  is  the  youth  of  the'young. 
Aral). — One  day  of  a  wise  man  is  worth  more  than  the  life 

of  a  fool. 
Niti  Shatak. — The  man  without  learning  is  a  beast. 


Sin,  a  Leprosy. — Is.  i.  6. 

Disease  called  an  arrow  flying  at  niglit,  Ps.  90.,  such 
as  cholera.  David  was  a  man  after  God's  own  "  heart ;" 
though  living  in  a  palace  of  cedar,  he  could  not  prevent 
disease,  the  fruit  of  sin,  from  entering  ;  no  soundness  in 
liis  flesh,  no  rest  in  his  bones,  an  emblem  of  sin ;  this 
was  the  man  once  so  lively  who  danced  before  the  ark 
Ps.  z^.7. 

Sin  is  like  leprosy  in  twelve  points  : — 

r.  Painful.      Pain  is  often  useful  in  warning  of  danger 
to  the  body  ;  thus  fire  warns,  but  the  absence  of  mental 
pain  is  often  an  opiate  to  the  conscience ;  thus  Cain  did 
not  feel  at  first   that   he  was  guilty   of  murder ;   he  said, 
Am  I    my    brother's    keeper  ?     Cen.    4.,    9.       So   when 
David    committed   murder   he    slept   well.       On  another 
occasion,    however,  he  states  the  arrows  of  the  Almighty 
are  within  him.  A  pain  often  points  out  the  seat  of  disease  ; 
opiates  are  not  good  in  such  a  case.     The  pain  of  future 
punishment  should  be  anticipated  like  as  in  the  case  of 
the  men  that  heard  Peter,  and  who  were  pricked  to  the 
heart.  Acts.  2.   ^y,   others,  however,  as   in  Judas's   case 
suffer  pain  without  any  benefit. 

2.  JFastcs  the  hody  and  hcauty.  His  beauty  consumes 
like  a  moth,  Ps.  39-  H-  The  Nazarites,  whiter  than  snow, 
became  black  as  a  coal,  Lam.  4.  8.  God  saw  once  every 
thing  he  made  was  good,  even  man's  body,  but  sin   has 


J 34  EASTERN  PROVERBS  AND  EMBLEMS 

dimmed  the  fine  gold.  "  They  are  altogether  become  filthy."' 
The  jaundiced  eye  does  not  always  see  its  own  ugliness ; 
so  with  the  sinner. 

3.  Impairs  the  strength  of  the  limbs.  The  strong  becomes 
rery  weak,  so  the  sinner — '•'  sin  revived,  I  died,"  The  sick 
man  tries  to  walk,  but  falls ;  he  has  the  will,  not  the 
power.  The  law  in  the  members  warring  against  the  law 
of  the  mind,  Eom.  7.  23. 

4.  Spoils  the  cqjpetite.  Food  is  necessary,  yet  there  is 
no  relish,  hence  death  ensues  ;  the  manna  of  God's  word 
is  despised  ;  the  honeycomb  of  the  promises  is  loathed ; 
the  wine  and  milk  of  Gospel  truth  are  rejected  ;  he  turns 
as  a  dog  to  his  vomit,  and  eats  husks,  Job  31.  21. 
Behold  he  prayeth,  was  the  sign  of  Saul's  spiritual  appetite. 
Acts  9.  1 1. 

5 .  Blasts  the  comforts  of  life.  The  ear  enjoys  not  music  ; 
Job  when  a  lej^er  said,  ]\Iy  soul  chooseth  strangling  rather 
than  life,  Job  7.  15.  A^anity  of  vanities,  says  Solomon, 
Eccl.  1.  2  ;  as  vinegar  upon  nitre,  so  songs  to  a  heavy 
heart.  Pro  v.  25.  20. 

6.  Unhinges  the  whole  hochj.  The  heart  and  limbs  feel 
local  complaints.  I  am  poured  out  like  water,  Ps.  22.  14; 
so  the  conscience  calls  bitter  sweet,  the  whole  head  is  sick. 
Tit.  1.5.      The  imagination  is  only  evil. 

7.  Terminates  in  death.  The  blood  is  affected,  and 
then  the  dust  returns  to  dust ;  he  that  liveth  in  pleasure 
is  dead,  i  Tim.  5.  6.  How  fearful  are  plagues,  such  as 
small-pox,  cholera,  yet  how  much  more  so  the  disease  of  sin. 

8.  Deeply  seated.  Not  skin  deep,  but  affecting  the 
vital  parts  of  the  blood  and  the  heart,  which  is  deceitful 
above  all  things. 

9.  Widely  spread  since  Adam's  time  ;  small-pox, 
leprosy  are  spread  to  every  part  of  the  body,  so  man's 
members  are  made  instruments  of  unrighteousness ;  "  his 
tongue,  a  Avorld  of  iniquity  ;"  his  eyes  full  of  covetousness  ; 
his  hands  defiled  with  bribes ;  his  feet  swift  to  shed 
blood. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  135 

I  o.  Extremely  complicated.  Now  the  fever  of  agitated 
passion,  the  palsy  of  want  of  natural  affection,  the  decay 
of  spiritual  affection — a  complication  of  disorders,  so  that 
what  is  a  remedy  in  one  case  is  a  poison  in  another. 

1 1 .  EcTcclitarij.  "  What  is  born  of  the  flesh  is  flesh." 
"  In  sin  did  my  mother  conceive  me,''  Ps.  5  i.  5.  By  one 
man  sin  entered  into  the  world,  Eom.  5 .  12;  so  Gehazi's 
family  inherited  from  him  the  leprosy,  2  Kings  5-  27. 

1 2.  Most  infectious.  The  atmosphere  of  the  earth  is 
charged  with  disease  which  is  caught  from  the  air  of  a 
room  or  from  clothes  ;  but  sin  from  a  glance,  or  a  word, 
as  in  David's  case.  Evil  communications  corrupt  good 
manners.  Only  Christ  was  exempt  from  this  infection ; 
like  a  sunbeam  he  could  penetrate  impurity  without  being 
soiled. 

13.  Very  loathsome  and  mcdignant.  The  drunkard's 
and  libertine's  complaints  are  such.  The  body,  as  in 
leprosy,  is  often  a  putrid  mass,  so  that  friends  cannot 
come  near.  Paul  says,  "  Who  shall  deliver  me  from  the 
(putrid)  body  of  this  death  ?" 

14.  Incurable  hy  human  7iieans ;  sin,  when  it  hath 
conceived,  brought  forth  dead.  Quack  doctors  will  not 
do.      No  doctors  can  cure  this  leprosy. 

Russian. — The  fleetest  horse  escapes  not  from  its  tail. 
Tamul. — Is  the  young  jackal  to  be  trained  to  howl  ? 
Arab. — The  shadow  of  the  deformed  is  deformed. 
Tamul. — A  lame  man  is  a  hero  before  a  cripple. 
Tamul. — As  if  oue  changed  his  pillow  to  cure  the  headache. 
Fersia7i. — If  you  keep    sour   milk  in   a  leathern  bag   100 

years,  it  will  still  be  sour  milk.      John  3.  5—7- 
Urdu. — Put  a  dog's  tail  into  a  straight  pipe  for  lOOO  years, 

it  will  still  be  as  crooked  as  ever. 


God's  People  graven  on  the  Palms  of  Ms  Hands. 

Is.  49.  15,  16. 

God  says  a  mother  may  forget  her  sucking  child,  but  he 
will  not  forget  his  people.  Is.  49.  15.     An  engraving  is  not 


136  EASTERN  PROVERBS  AND  EMBLEMS 

impressed  on  the  surface  as  writing  but  is  cut  in  or  graven 
with  a  pen  of  stone  or  of  writing  iron  ;  this  impression  is 
not  rubbed  out  like  tliat  of  ink  or  on  palm  leaves,  but 
remains  like  the  impression  of  the  style  on  leaves.  God's 
having  liis  people  graven  on  the  palms  of  liis  hands, 
means  their  being  in  a  secure  place,  and  one  easily  observed 
by  the  individual.. 

Hitopadesh. — He   by   whom   swans  are  made   white,  and 

parrots    greeu,    and    peacocks    variegated,    will 

provide  thy  subsistence. 
Sanskrit. — A  mother  curses  not  her  son  ;  the  earth  suffers 

no   harm ;     a  good  man   does  no    injury ;   God 

destroys  not  his  creation. 


Light.— Ps.  36.  9. 

Crod  the  sun,  the  source  of  light,  Jas.  1 .  1 7  ;  communi- 
cated to  the  body  through  the  eye,  Mat.  6.  22  ;  the 
path  of  the  just  like  the  shining  light,  Prov.  4,  i  8  ;  the 
favour  of  God  is  light,  Ps.  27.  i,  and  is  therefore  agree- 
able, Ecc.  1 1 .  7. 

Upanishad. — It    is    through    God's    shining    that    all  else 
shines  ;  by  his  lustre  the  universe  is  illuminated. 


The  Righteous  Bold  as  a  Lion. — Peov.  28.  i. 

The  roaring  of  a  lion  in  quest  of  his  prey  resembles 
the  sound  of  distant  thunder,  and  being  re-echoed  by 
the  rocks  and  mountains,  appals  the  whole  race  of 
animals,  and  puts  them  instantly  to  flight.  So  great  are 
the  terror  and  dismay  which  his  roaring  produces,  that 
many  animals,  which  by  their  swiftness  might  escape  his 
fury,  astonished  and  petrified  by  the  sound  of  his  voice, 
are  rendered  incapable  of  exertion.  He  never  flies  from 
the  hunters,  nor  is  frightened  by  tlieir  onset ;  if  their 
numbers  force  him  to  yield,  he  retires  slowly,  step  by 
step,  frequently  turning  upon  his  pursuers.      He  has  been 


ILLUSTRATIVE  OF  OLD  TRUTHS.  137 

known  to  attack  a  whole  caravan,  and  when  obliged  to 
retire,  he  always  retires  fighting,  and  with  his  face  to  his 
enemies.  "  An  army  of  deer  with  the  lion  as  leader  is 
more  terrible  than  an  army  of  lions  with  a  deer  as 
leader." 

A  lion  was  the  symbol  of  a  king;  Judah  is  called, 
from  its  brave  character,  a  lion's  whelp.  Gen.  49.  9  ; 
Babylon  is  called  a  lion  on  the  eagle  wings  of  conquest, 
Dan.  7.  4  ;  Paul  was  delivered  out  of  the  lion's  mouth — 
i.e.,  from  the  wicked — 2  Tim.  4.  i  7  ;  jSTebuchadnezzar  was 
called  a  lion,  Jer.  4.  7  ;  Christ  called  the  lion  of  the 
•tribe  of  Judah,  Eev.  5.  5. 

A  lion  is 

1.  Courageous;  such  was  David,  Ps,  27,3  ;  soNehemiah 
said,  shall  such  a  man  as  I  flee,  Neh.  6.  1 1  ;  so  Paul 
boldly  avowed  his  doctrine  to  be  what  the  governor 
called  heresy.  Acts  24.  14;  he  fought  with  beasts,  i  Cor. 
15.  32  ;  the  Apostles  said  they  must  speak  of  the  things 
they  had  seen,  Acts  4.  20 ;  so  Elijah,  i  Kings  10.  15,  19 ; 
Is.  41.  14.  The  lion  called  the  king  of  beasts,  so 
believers  are  more  than  conquerors,  Eom.  8.  3  ;  other 
beasts  fear  it,  so  Herod  feared  John,  Matt,  i  5  •  5  • 

2.  Strong.  Samson  says,  out  of  the  strong  lion  came 
forth  sweetness,  Judg.  14.  14;  Christ  as  a  lion  is  mighty 
to  save,  Is.  9.  6  ;  at  times  the  lion  is  still  when  he  crouches 
down  before  his  spring ;  Christ  is  now  a  lamb,  but  after- 
wards will  be  a  lion,  on  the  last  day.  Am.  3.  8. 

3.  3Iild :  to  these  submissive,  yet  firm ;  so  John  before 
Herod  ;  Paul  before  Pelix  ;  so  Moses. 

Bussian. — Pear  lias  mauy  eyes ;  be  fearing  the  wolf  enters 

not  the  forest. 
China. — Men  who  never  violate  their  conscience   are  not 

afraid  of  a  knock  at  their  door  at  midnight. 
Urdu. — The  leaf  cracked,  and  your  servant  lied. 
Fersian. — He  fled  from  his  own  shadow. 
Arab. — No  religion  without  courage. 


138  EASTERN  PROVERBS.  AND  EMBLEMS 

TurTc. — Among  ten  men  nine  are  women. 

Canara. — An  elephant  fears  not  fishes,  neither  do  the  good 

the  bad. 
African. — If  a  mouse  were  as  big  as  a  bullock,  yet  it  would 

be  the  slave  of  the  cat. 


Time  like  a  Mail-post,  Swift  Ships,  Eagles. — Job  9.  25,  26. 

Time,  in  its  rapid  devastating  course,  is  compared  to  a 
flood,  Ps.  90.  5  ;  to  a  talc  that  is  told,  Ps.  90.  9  ;  a  hancl- 
hreadth,  Ps.  39.  5  ;  a  dream,  Ps.  y  ■^.  20;  a  weaver's 
shuttle.  Job  "J.  6. 

In  Job's  days  human  life  had  been  gradually  shortening 
from  500  to  70  years. 

The  dromedary  post,  though  not  as  quick  as  a  horse 
in  a  given  space,  yet  maintains  an  uniform  continued 
progress. 

Time  is  like  a  mail-post,  in  four  j^oints : 

1.  The  postman  rides  on  swift  Jwrses  150  miles  a 
day,  while  the  caravan  moves  only  at  two  miles  an  hour. 

2.  Changes  in  order  to  increase  speed. 

3.  Delays  little  for  rest  or  mere  salutation,  Luke  10.  4. 

4.  Alloius  no  ohstniction  on  the  road.  The  Persian 
messengers  could,  by  royal  authority,  press  horses,  men,  or 
ships,  so  as  to  expedite  them,  Esth.  3.  15. 

The  post  may  be  stayed,  but  the  sun  never  stops. 
Sivift  shi2)s — i.e.,  made  of  2)apyrus  of  the  j^ile — which 
cut  through  the  water  with  easy  speed. 

lUdian. — Time  is  an  inaudible  file. 

Greek. — Man  is  a  bubble. 

Sengal. — There  is  no  hand  to  catch  time. 

Canara. — Life  is  a  lamp  exposed  to  the  wiud,  Jas.  4.  14. 

Arab. — AVho  is   able  to  restore  what  was  yesterday,  or  to 

plaster  over  the  rays  of  the  sun? 
Persian. — The  best  teacher  is  time. 
China. — As  wave  follows  wave  so  new  men  take  old  men's 

places. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  139- 

China. — Men  live  like  birds  together  in  a  wood  : 

"When  the  time  comes  each  takes  his  flight. 

China. — A    generation   is    like    a    swift    horse    passing    a 
crevice. 

China. — When  we  take  off  our  boots  and  stockings  to-day, 
That  we  shall  wear  them  to-morrow  who  can  say  ? 

Ganara. — The  pearl  though  originating  in  water  does  not 
become  water  again,  Prov.  4.  1 8,  I  Cor.  1 3.  II. 

Oriental. — The  world  has  nothing   constant,  but  its   insta- 
bility. 

Arah. — Every  day  in  thy  life  is  a  leaf  in  thy  history,  Prov.. 
27.  I. 

Kathil  Saritsdfjar. — The   rivers,   the   flowers,     the    moon's 
phases,  disappear  but  return,  not  so  youth. 


An  Oppressor  like  a  Crouching  Lion.— Ps.  10.  9. 

A  lion  is  proud,  strong,  and  crafty,  lying  in  wait  for  the 
prey ;  such  were  Nehuchadnczzar,  Dan.  3,  Manasseh,  2 
Kings  21.  16,  Bchohoam  ;  Satan  is  compared  to  a  roaring 
lion,  I  Pet.  5.  8,  active  as  wdth  Job,  knowing  his  time  is 
short,  Eev.  12.    12. 

Oppression  is  an  abuse  of  power,  the  practice  of  unjust 
and  uncharitable  actions  as  to  a  liired  servant.  Dent.  24. 
14,  or  widow,  Ex.  22.  21-24.  Oppression  makes  a  wise 
man  mad,  Ecc.  7.7;  grinds  the  face  of  the  poor.  Is.  3. 
15;  flays  the  poor,  Mic.  3.  1-3.  Envy  one  cause  of 
oppression,  as  in  Ahab  and  Naboth's  case  ;  pride  another,, 
as  in  Jezebel's  case. 

Telugu. — There  is  no  justice  in  oppression,  and  no  sight  in 

a  blind  eye. 
Bengal. — The  landlord  loves    the    peasant   with   the   same 

love  as  the  Musalman  has  to  the  fowl — i.e.,  which 

he  fattens  in  order  to  kill. 


HO  EASTERN  PROVERBS  AND  EMBLEMS 

A  Living  Dog  better  than  a  dead  Lion.— Ecc.  9.  4. 

"  Half  a  }oaf\%  better  thau  no  bread." 

"  He  witli  one  eye  sees  the  better  lor  it." 

"  A  standing  thistle  better  than  the  falling  cedar." 

"  A  living  sheep  better  than  the  dead  camel." 

"  A  living  hodman  better  than  the  dead  Emperor." 

This  text  points  out  the  vahie  of  life,  using  as  an  em- 
lolem  the  dog,  the  meanest  of  animals,  Matt.  15.  26,  and 
the  lion,  the  noblest,  Prov.  30.  30. 


Man  and  Wife  one  Flesh.— Matt.  19.  5. 

There  is  an  union,  but  not  like  the  one  in  Nebuchadnez- 
zar's image,  Dan.  2.  ■^'^.  iSTo  bitterness  is  to  be  shown, 
Col.  3.  19.  The  Egyptians  represent  a  man  without  a 
woman  by  a  single  mill-stone,  which  cannot  grind  alone. 

Talmud. — Even  though  the  wife  be  little,  bow  down  to  her 

in  speakiiig,  i.e.,  do  nothing  without  her  advice. 
Jainwriter. — The  husband  and  wife  must,  like  two  wheels, 

support  the  chariot  of  domestic  life,  otherwise  it 

must  stop. 
Arab. — Women  are  parts  cut  out  of  men.     Gren.   2.  23. 
China. — Husband  and  wife  in  perfect  accord  ; 

Are  the  music  of  the  harp  and  lute. 
China. — A  good  man  will  not  beat  his  wife  ; 
A  good  dog  will  not  worry  a  fowl. 
l^adaga. — If  you  yoke  a  buffalo  and  an  ox  together,  the 

one  will  push  for  the  swamp  and  the  other  for  the 

hill. 
Aral). — A  mule  yoked  with  horses.      2  Cor.  6.  14. 
Persian. — Tied  bv  the  neck,  i.e.,  married  to  a  bad  woman. 
Persian. — A  bad  wife  is   a  tree   growing  on  the  wall,  i.e., 

like  the  fig  tree  which  undermines  the  wall  by  its 

roots. 
jRussian. — A  wife  is  not  a   guitar,  i.e.,  which  having  done 

playing  with  you  hang  on  the  wall. 
Telugu. — The  house  is  small  and  the  wife  like  a  monkey. 
•China. — A  widow  is  a  rudderless  boat. 
Basque. — He  who  marries  a  wolf  often  looks  towards  the 

forest. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  i\x 

Talmud. — Grod  did  not  make  woman  from  man's  head,  that 

she  should  not   rule  over  hira ;  nor  from  his  feet, 

that  she  should  not  be  his  slave;  but  from  his  side, 

that  she  should  be  near  his  heart. 

Bliagavalgita. — Women  like  flowers   are  of  tender  fabric  ; 

and  should  be  softly  handled,  Eph.  5.  25. 
Badaga. — A  passionate  wife  is  as  bad  as  a  house  that  leaks. 
Bartrihari. — This  is  the  fruit  of  love  among  married  people, 
one  mind  among  two  persons  ;  where  there  is  dis- 
cord, it  is  the  marriage  of  two  corpses. 
MrichliaJcati. — 

Look  round  the  garden,  mark  these  stately  trees, 
AVhich  duly  by  the  king's  command  attended  ; 
Put  forth  abundantly  their  fruits  and  flowers, 
And  clasped  by  twining  creepers  ;  they  resemble 
The  manly  husband,  and  the  tender  wife. 


The  Miser. — Luke  12.  19. 

SansTcrit. — A  miser's  wealth  goes  by  fire,  robbers,  and  kings, 
TehigtL — Practising   the    humility   of  a  fox,  he  heaps  up 
wealth  and  does  not  use  it ;  thus  is  rice  sprinkled 
at  the  mouth  of  a  bandicoot  trap,  Prov.  13.  11. 
Badaga, — A  miser  is  a  tree  with  fruit  you  cannot  get. 


False  Peace  like  ITntempered  Mortar.— Ezek.  13.  10. 

Ill  Persia,  proper  mortar  is  made  of  plaster,  earth,  and 
chopped  straw  well  kneaded  together ;  but  often  to  save 
expense  tliey  put  mucli  water  to  a  little  plaster,  wliicli 
loohs  as  well  but  is  not  plaster.  There  is  no  cement  in  a 
house  so  built ;  it  is  like  the  house  011  the  sand,  which 
the  whirlwind  or  flood  breaks  down,  ]\Iat.  7.  27,  like 
some  of  the  bridges  in  India,  cemented  by  rubbish,  not 
by  mortar,  or  like  the  virgins  without  oil,  Mat.  25.  i  — i  3. 
Such  is  all  false  peace  without  repentance  and  faith  in  the 
atonement  of  Christ,  like  that  of  the  rich  fool,  Luke  12.  19. 

Bliagavadgita . — The  soul  floats  like  the  lotus  on  the  lake 
unmoved,  unruffled  by  the  tide,  Acts  20.  24 
16-25. 


142  EASTERN  PROVERBS  AND  EMBLEMS 

J[oder7i   GreeJc. — No   one  is   disgusted  with  his   own  bad 
smell. 

Telugu. — Like  sprinlding  rose-water  on  ashes. 

Arab. — Temperance   is  a  tree  which   has  contentment  for 
its  root,  and  peace  for  its  fruit. 

Malayalim. — Time   shows   the  value  of  a  bridge  built  of 
wood,  Prov.  5.  3,  I  Cor.  3.  13. 

3£odern  Greek. — Neighbour  !  your  house  is  on  fire.    Impos- 
sible, I  have  the  keys. 

Itussian. — The  bell  calls  to  church,  but  goes  not  in  itself. 

Oriental. — The   prosperity  of  an  ignorant  man   is  like  a 
garden  on  a  dunghill. 

Cliina. — "We  never  wander  so  far   away  as  when  we  think 
we  know  the  way. 

Cingalese. — Like  changing  the   pillow  when  suffering  from 
headache. 

Modern   QreeTc. — He  who    eats    flax-seed    eats    his    own 
shirt — i.e.,  the  future  sncrificed  to  the  present. 

Tamul. — As  quiet  as  a  snake  in  a  box. 

Bliagavatgita. — Without  quiescence  there  can  be  no  bliss. 
E'en  as  a  storm-tossed  ship  upon  the  waves. 
So  is  the  man  whose  heart  obeys  his  passions, 
"Which  like  the  winds  will  liurry  him  away. 

Buddliagoslia. — AVho  subdues  his  passions  is  a  lake  without 
mud. 

Aral. — Patience  is  the  key  to  joy. 


Mountains. — Dan.  2.  45. 

Their  solid  strength,  untouched  by  visible  decay,  gave 
-mountains  the  name  of  the  pillars  of  heaven,  Job  26.  11, 
"Their  majesty  defies  the  turbulence  and  confusion  of  the 
world  at  their  feet,  yet  God  weighs  them  in  a  balance, 
iTs.  40.  12. 

Raghuvaiise . — The   storm  may  uproot  the   trees,  but  not 

the  mountains,  Ps.  125.  2. 
jLrah. — AVhen  we  cross  one  mountain,  another  appears. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  143 

The  Spiritual  Net. — Mat.  13.47. 

As  the  sea  is  a  frequent  type  or  emblem  of  the  workl, 
so  "  the  fishes  of  the  sea,"  which  take  their  course  at 
will^  and  so  often  prey  upon  one  another  throughout  that 
waste  of  waters,  represent  the  vast  numbers  who  know 
not  God,  and  walk  in  the  way  of  their  own  hearts,  with- 
out any  sure  guide  or  rule  of  conduct,  and  too  often  only 
envying  and  provoking,  hating  and  devouring,  one 
another.  Into  this  broad  sea  of  the  whole  world  a  net 
was  to  be  cast ;  and  instead  of  their  lowly  labours  on  the 
little  sea  of  Galilee,  the  Apostles  were  to  be  employed 
in  gathering  men  out  of  every  clime  and  country  into 
the  Church  of  God,  and  in  drawing  them  under  the 
blessed  restraints  and  holy  discipline  of  "  the  obedience 
of  faith."  A  net  will  indeed  gather  of  every  kind,  and 
when  it  is  drawn  to  the  shore,  a  separation  is  made  of 
the  fishes  which  are  worth  the  pains  of  taking  out  of  the 
sea,  and  of  such  as  are  nothing  worth,  and  may  be  cast 
away.  Thus  among  those  who  are  gathered  into  the 
visible  Church  of  Christ,  there  "  are  good  and  bad,"  many 
false  professors  as  well  as  sincere  servants  of  God ;  nor 
will  the  good  be  separated  from  the  bad  until  the  net  is 
drawn  completely  to  the  shore,  which  will  not  be  till 
the  end  of  the  world.  The  fish,  whether  big  or  little,  are 
taken  out  of  the  sea  of  this  world,  a  stormy  place  full  of 
rocks,  subject  to  tempests. 


The  Night  of  Life  and  Day  of  Eternity.— Eoji.  13.  12. 

The  Shdnti  Sliatah  states,  "  Tlie  world  is  like  a  wild 
desert,  the  house  of  our  body  is  full  of  holes,  our  fancies 
rare  a  night  which  throws  the  veil  of  illusion  over  us  :  be 
watchful  and  defend  yourself  with  the  sword  of  know- 
ledo-e.  the  shield  of  resignation,  and  the  armour  of 
•  caution." 

Morning  comes  after  night,  so  the  morning  of  eternity, 


144  EASTERN  PROVERBS  AND  EMBLEMS 

Ps.  49.  14;  morning  longed  for,  Ps.   130.   6;  morning, 

makes  things  manifest,  Isa.  58.  8,  i  Cor.  4.  5  ;  morning 

brings  joy,  birds  sing,  tlowers    are  fresh,   Isa,  26.   19; 
morning  foreshows  the  king  of  day. 

Life  like  niglit  in  four  points : — 

1 .  A  state  of  darkness ;  whereas  light  symbolizes 
knowledge,  Is.  8.  20  ;  holiness,  i  John  i.  7;  comfort, 
Ps.  97.  II;   and  glory,  CoL  i.  12. 

2.  The  time  of  slcc^),  i  Thess.  5.  7,  hence  sleep  is 
called  the  son  of  night.  Half  our  days  we  pass  in  the 
shadow  of  the  earth,  and  the  brother  of  death  (sleep) 
extracts  a  third  part  of  our  lives. 

3.  Time  of  danger  beasts  and  thieves  prowl  about, 
Is.  21.  12;  heaven  is  light,  "  the  inheritance  of  the  saints 
in  light." 

4.  Inactimty,  ignorance,  Luke  i.  79,  niglit  an  emblem 
of  death,  John  9.  4.  The  Arabs  say  he  who  has  done 
justice  in  the  night  has  built  himself  a  house  for  the- 
next  day. 

Afylian. — "When  night  comes  fear  is  at  the  door ;  whea 

day  comes  fear  is  on  the  hills. 
Arab. — Night  is  blind,  I  Thess.  5.  7. 
Bussiaii. — At  night  all  cats  are  black. 
Oriental. — The  prosperity  of  the  ignorant  is  like  a  garden 

on  a  dunghill. 
Aral. — Nightly  prayer  makes  the  day  to  shine. 
Bengal. — AVhere  there  is  fear  of  the  tiger  it  is  evening. 
Arab. — The  day  blots  out  the  dread  of  night. 
Turk. — Night  is  the  day  of  the  wicked. 


The  Sensualist's  Old  Age.— EcciEg.  12.  1-7. 

This  is  a  description  of  the  dreary  old  age  of  the  man 
who  when  young  would  go  on  in  the  way  of  his  heart ; 
not  as  the  good  old  age  of  Abraham  and  David,  Gen.  i  5. 
15,  I  Chron.  29.  28,  or  the  serene  old  age  of  Isaac, 
Jacob,  Moses,  and  Joshua,   Is.  40.  30-31.      The  pious 


ILLUSTRATIVE  OF  OLD  TRUTHS.  145 

old  renew   tlieir   youth   as  the   eagles,  they  bring   forth 
fruit  in  old  age,  Ps.  92.  15. 

In  the  1 2  th  chapter  of  Ecdesiastes,  the  Preacher 
Solomon  admonishes  to  dedicate  youthful  days  to  the 
service  of  our  Creator,  considering  the  evil  days  of  the 
winter  of  life  which  are  coming  on,  when  the  faculties 
of  our  minds  and  bodies  often  fail.  For  then,  the  sun 
and  the  moon  and  the  stars  are  darkened — i.e.,  the  superior 
powers,  which  rule  in  the  body  of  man,  as  the  heavenly 
luminaries  do  in  the  world — viz.,  the  understanding  and 
reason,  the  imagination  and  the  memory — are  obscured  as 
when  the  clouds  interpose  between  us  and  the  lights  of  the 
firmament.  In  the  earlier  season  of  life,  the  clouds  of 
affliction  having  poured  down  their  rain,  they  pass  away, 
and  sunshine  succeeds  ;  but  now  the  clouds  return  after  the 
rain — i.e.,  old  age  itself  is  with  the  wicked  a  continual 
sorrow,  and  there  is  no  longer  any  hope  of  fair  weather. 
Tlie  keepers  of  the  house,  the  arms  and  hands,  which  are 
made  to  guard  and  defend  the  body,  begin  to  shake  and 
tremble  ,•  and  the  strong  men,  the  shoulders,  where  the 
strength  of  the  body  is  placed,  and  which  were  once  able 
to  bear  every  weight,  begin  to  stoop  and  hoiu  themselves; 
the  grinders,  the  teeth,  begin  to  fall  away,  and  cease  to  do 
their  work,  because  they  are  few.  Also  those  that  look  out 
of  the  windows  are  darkened — i.e.,  the  eyes,  those  windows 
of  the  soul,  through  which  we  look  at  all  things  abroad, 
become  dim ;  and  he  that  uses  them  is  as  one  who  looks 
out  of  a  window  in  the  night.  The  doors  are  shut  in  the 
streets — i.e.,  difficulties  and  obstructions  attend  all  the 
passages  of  the  body,  and  digestion  becomes  weak  when 
the  grinding  is  low.  The  youthful  and  healthy  sleep 
soundly,  and  are  apt  to  transgress  by  taking  too  much 
rest ;  but  the  aged  sleep  with  difficulty,  and  rise  up  at 
the  voice  of  the  bird,  at  the  crowing  of  the  cock.  The 
daughters  of  music  are  brought  loio ;  the  voice  falls,  and 
becomes  hoarse  ;  the  hearing  is  dull ;  and  the  spirits,  now 
less  active  than  they  used  to  be,  are  less   affected  by  the 

L 


146  EASTERN  PROVERBS  AND  EMBLEMS 

powers  of  harmony ;  and  so  the  okl  sit  in  heaviness, 
hanging  down  their  heads,  as  virgins  drooping  under  the 
sorrow  of  captivity.  Old  age,  being  inactive  and  help- 
less, becomes  afraid  of  that  which  is  hir/h  ,•  it  is  fearfnl  of 
climbing  because  it  is  in  danger  of  fallinQ-  •  and,  being 
nniit  to  endure  the  hardships  of  fatigue,  and  the  shocks 
of  a  rough  journey,  the  fears  which  are  in  the  loay  dis- 
courage the  old  from  setting  out.  Then  the  almond 
tree  flourishes — i.e.,  the  hair  of  the  head  becomes  white  as 
the  early  almond  blossoms  in  the  hard  weather  of  the 
winter  before  the  snows  ha^'e  left ;  and  even  the  grass- 
hopi:)cr  hceomcs  a  hurthen — i.e.,  the  legs,  once  light  and 
nimble  to  leap,  as  the  legs  of  that  insect,  and  which  used 
with  ease  to  bear  the  weight  of  the  whole  body,  are  now 
become  a  burthen,  and  can  scarcely  carry,  themselves  ; 
and,  when  the  faculties  thus  fail,  the  desire  fails  along 
with  them,  for  nothing  is  desirable  Avhen  nothing  can  be 
enjoyed. 

Such  are  the  evil  days  which  come  upon  many  when 
their  youth  is  passed  in  sin,  and  prepare  the  way  for  death, 
when  onan  goeth  to  his  long  home.  Then  the  silver  cord, 
the  nerves^  whose  coat  is  white  and  shining  as  a  cord  of 
silver,  is  loosed,  and  no  longer  does  its  office.  The  circula- 
tion of  the  blood  stops  at  the  heart,  the  fountain  of  life, 
as  when  a  pitcher,  which  draws  water,  is  hroken  at  the  ivcll, 
or  the  watering  wheel,  circulating  with  its  buckets,  wliicli 
it  both  fills  and  empties  at  the  same  time,  is  hroken  at  the, 
cistern.  Thus  do  the  vital  motions  all  cease  in  death  ;  and 
the  dust  returns  to  the  earth,  to  become  such  as  it  was  before 
man  was  made  out  of  it ;  and  his  immortal  sjnrit  returns 
unto  God,  the  fountain  of  immortality  from  whom  it  pro- 
ceeded. 

Aral). — Hoary  hairs  are  death's  messengers. 

Arab. — The  gravity  of  old  age  is  fairer  than  the  flower  of 

youth. 
China. — In  clothes  we  value  novelty :  in  men  old  age. 
China. — A  wall  is  cracked  and  lolly,  its  fall  must  be  speedy. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  147 

Afglian. — Oh  !   greybeard,  thou  eatest  earth — i.e.,  money  to 

au  old  man  is  as  useless  as  earth. 
Afghan. — The  ass  grown   old  did   not  know  his  master's 

house. 
Arab. — The  cat  became  blind  but  still  was  hankering  after 

mice. 
Bengal. — Plastering  an  old  hut  with  clay  and  cow  dung — 

i.e.,  passing  off  a  vile  article  as  excellent. 
Hebrew. — Old  age  is  a  crown  of  nettles  :  youth  is  a  crown  of 

roses. 
SansJcrit. — The  old  who  cannot   enjoy  sensual  objects  nor 

yet  abandon  them,  resembles  a  toothless  dog  lick- 
ing a  bone. 
SansJcrit. — Wealth  stops  at  the  house,  friends  and  relatives 

at  the  grave,  good  and  evil  deeds  follow  the  dying 

man. 


Oppressing  the  Poor  a  Sweeping  Rain. — Pkov,  28.  3. 

The  periodical  rains  which  follow  the  long-continued 
drought  of  summer  in  Eastern  cou.ntries,  sometimes  occasion 
a  devastation  unknown  in  a  European  climate.  The  rivers 
and  brooks,  in  consequence  of  the  periodical  rains,  over- 
flowing their  bounds,  carry  ruin  into  the  most  cultivated 
districts,  but  especially  among  the  dwellings  of  the  jDoor, 
which,  being  usually  built  of  mud,  or  of  bricks  burnt  only 
in  the  sun,  are  the  first  to  fall  before  the  torrent,  involving 
the  inhabitants  in  destruction. 

The  giants  before  the  flood  were  oppressors.  Gen.  6.  4,  i  2, 
1 3  ;  so  were  the  Egyptians,  Ex.  i .  i  3  ;  so  Jezebel,  i  Kings 
21.  7—13,  devoured  by  dogs,  2  Kings  9.  30-37  ;  not  so 
Job,  31.  13-15  ;  or  those  obeying  the  law  of  Moses,  Dent. 
I  5.  7— 1 1,  24.  10-15.  See  the  parable  of  the  Unmerciful 
Servant,  Mat.  18.  30-34. 

Oppression  of  the  poor  is  called  a,  panting  after  the  dust 
on  theu'  head,  Amos.  2.  7 — i.e.,  thereby  the  oppressors 
incline  to  rob  them  of  everything,  and  crush  them  to  the 
dust  of  death.  It  is  represented  as  a  selling  the  poor  for  a, 
pair  of  shoes,  Amos  8.  6,  to  mark  how  lightly  the  oppressor 

L   2 


148  EASTERN  PROVERBS  AND  EMBLEMS 

esteems  tliem,  and  for  liow  little  lie  is  disposed  to  ruin  them. 
It  is  called  a  crushing  and  treading  upon  them,  Amos  5. 
1 1 ,  to  signify  the  grievous,  afflictive,  and  debasing  tendency 
thereof.  It  is  called  a  slaying  of  them ;  a  clwpinng  their 
hones,  Mic.  3.  3  ;  a  frightening  and  tearing  them  in  the 
manner  of  lions,  wolves,  or  bears ;  to  denote  the  inhuman 
cruelty  contained  in  it,  and  the  utter  ruin  effected  by  it. 
It  is  represented  as  a  huilding  of  houses  and  cities  hj  Uood, 
Hab.  2.12;  because  oppressors  rear  these  structures  with 
the  wealth  extorted  from  others,  to  the  endangering  of  their 
life.  It  is  called  an  eating  of  God's  people  as  bread,  Micali 
3.  3,  to  mark  the  pleasure  and  greed  wherewith  wicked 
men  persecute  the  persons,  ruin  the  character,  and  consume 
the  substance  of  the  godly. 

The  widow  of  Zarephath,  i  Kings  17.  12,  was  happier 
than  Queen  Jezebel,  the  oppressor;  while  the  rust  of  the 
rich  man's  gold  shall  eat  his  flesh  as  fire,  Jas.  5.  2—3,  it 
shall  also,  like  the  dust,  be  a  testimony  against  him,  ]\Iark 
6.  II. 

Solomon  writes,  the  teeth  of  the  oppressor  are  knives  to 
devour  the  poor  from  off  the  earth,  Prov.  30.  14.  We 
are  to  open  our  mouth  for  the  dumb,  Prov.  31.8. 

bengal. — The  relation  of  the  carving  knife  to  the  pumpkin. 

China. — Unjustly-got  wealth  is  snow  sprinkled  with  hot 
water.  Lands  improperly  obtained  are  but  sand- 
banks in  a  stream. 


The  Righteous  as  the  Palm  Tree.— Ps.  92.  12. 

The  righteous  rescmlle  the  palm  tree  in  five  points  : 

1.  The  ixdm  tree  grows  in  the  desert.  Earth  is  a  desert 
to  the  righteous ;  true  believers  are  even  refreshed  in  it 
as  a  palm  is  in  the  Arabian  desert ;  so  Lot  amid  Sodom's 
wickedness,  and  Enoch,  who  walked  with  God  amongst 
the  antediluvians. 

2.  The  palm  tree  groius  on  the  sand,  hut  the  sand  is  not 
its  food ;  water  below  feeds  its  tap  roots,  though  tlie 
heavens  above  be  brass.     Some  righteous  live  not  as  the 


ILLUSTRATIVE  OF  OLD  TRUTHS.  149 

lily,  by  green  pastures,  Hos,  14.  5,  or  willow  by  water- 
courses, Is.  44.  4,  but  as  the  palm  of  the  desert ;  so 
Joseph  among  the  Cat-worshippers  of  Egypt,  Daniel  in 
voluptuous  Babylon.  Faith's  penetrating  root  reaches 
the  fountains  of  living  waters. 

3.  The  palm  tree  is  hcautifid,  with  its  tall  and  verdant 
canopy,  and  the  silvery  flashes  of  its  waving  plumes ;  so 
the  believer's  virtues  are  not  like  the  creeper  or  bramble, 
tending  downwards ;  their  palm  branches  shoot  upwards, 
and  seek  the  things  above,  Col.  3.  i  ;  some  trees  are 
crooked  and  gnarled,  but  the  righteous  is  a  tall  palm,  as 
■a  son  of  the  light,  Mat.  3.  12,  Phil.  2.  15.  The  Jews 
were  called  a  crooked  generation,  Deut.  32.  5,  and  Satan 
a  crooked  serpent.  Is.  27.  i;  but  the  believer  is  upright 
like  the  palm.  Its  beautiful  unfading  leaves  made  it  an 
emblem  of  victory  ;  victors  in  heaven  are  represented  as 
having  palms  in  their  hands,  Eev.  7.  9  ;  it  was  twisted 
into  verdant  booths  at  the  Feast  of  Tabernacles ;  and 
the  multitude,  when  escorting  Christ  to  liis  coronation 
in  Jerusalem,  spread  leaves  on  the  way,  John  12.  13. 
No  dust  adheres  to  the  leaves  as  it  does  with  other  leaves  ; 
the  righteous  is  in  the  world,  not  of  it ;  the  dust  of  earth's 
desert  adheres  not  to  his  soul.  The  leaf  of  the  palm  is 
the  same — it  does  not  fall  in  winter,  and  even  in  the 
summer  it  has  no  holiday  clothing ;  it  is  an  evergreen  : 
the  palm  tree's  rustling  is  the  desert  orison. 

4.  The  palm  tree  is  very  useful.  The  Hindus  reckon 
it  has  360  uses.  Its  shadow  shelters,  its  fruit  refreshes 
the  weary  traveller ;  it  points  out  to  water.  Such  were 
Barnabas,  a  son  of  consolation.  Acts  4.  36,  Lydia,  Dorcas, 
Acts  9.  39,  and  others,  who  on  the  king's  highway  showed 
the  way  to  heaven,  as  Philip  did  to  the  Ethiopian  eunuch, 
Acts  8.  34. 

The  palm  tree  hears  fruit  even  to  old  age.  The  best 
dates  are  produced  when  the  tree  is  from  thirty  to  one 
hundred  years  old,  and  30olbs.  of  dates  are  annually 
yielded  ;    so  the  righteous  grow  happier  and  more  useful 


ISO  EASTERN  PROVERBS  AND  EMBLEMS 

as  tliey  become  older ;  knowing  tlieir  own  faults  more, 
they  are  more  mellow  to  others  ;  like  the  sun  setting, 
beautiful,  mild,  and  large,  looking  like  Elim  in  the  desert, 
where  the  wearied  Jews  found  twelve  w^ells  and  seventy 
palm  trees,  Ex.  15.  27. 


Perseverance  as  the  Husbandman. — Jas.  5.  7. 

Arab. — A  poor  man  without  patience  is  hke  a  lamp  without 
oh. 

A7'al). — "When  you  are  an  anvil,  be  patient ;  when  a  hammer, 
strike. 

Malabar. — Tou  must  not  cast  away  the  paddle  when  you 
approach  the  shore. 

Sengal. — The  bundle  was  pressed  hard,  but  the  knot  was 
left  loose — i.e.,  business  neglected  at  the  close. 

Malabar. — By  practice  you  may  lift  up  even  elephants, 

Telugu. — With  a  single  blow  he  opens  not  nine  nuts. 

Niti  Shatak. — The  perseverance  of  a  man  of  constant  mind 
can  never  be  overwhelmed  by  misfoi'tune,  as  the 
flame  of  the  torch  turned  upward  never  goes 
down,  2  Cor.  6.  lO. 

Vrdu. — The  crows  keep  cawing,  but  the  corn  grows  not- 
withstanding. 

Turk. — Little  by  little  we  become  fat. 

Telufju. — He  watched  the  field  until  the  harvest,  and  then 
let  it  go  to  the  jackals. 


Polygamy. 
Malay. — Two   wives  under  one  roof:    two   tigers   in  one 


cage. 


Berifjal. — Who  has  two  wives  has  much  sorrow,  I  King* 
II.  4. 

Telugu. — Two  swords  cannot  be  contained  in  one  scabbard. 

Afghan. — Who  likes  squabbles  at  home  contracts  two 
marriages. 

Tamul. — Why  fire  the  house  of  a  man  who  has  two  wives ; 
i.e.,  the  fire  of  anger  and  jealousy  is  enough. 

Malay. — The  desire  of  the  heart  might  be  to  grasp  moun- 
tains, but  what  use  when  the  arm  will  not  reach 


ILLUSTRATIVE  OF  OLD  TRUTHS. 


i;i 


round  ? — i.e.,  a  man  desiring  to  marry  above  his 
station. 


Prevention  better  than  Cure. 

Bengal — "When  the  thief  has  escaped  men  are  very  wise. 

Gujerat. — Diseases  and  delays  indulged  augment. 

Polish. — What  I  see  not  with  the   eye  cannot  pain  the 

heart. 
Arab. — Shut  the  window  from  which  a  bad  smell  comes. 
&«*Z;nY,— Keeping    away  from  the  mire  is  better  than 

washing  it  off. 
Tamul. — Eelying  on  the   eiEeacy  of  the  proposed  remedy, 

will  you  put  your  hand  in  a  snake's  hole  ? 


Pride. — Peov.  21.  4. 

Exemplified  in  Haman,  Estli.  3.  15,  Nebuchadnezzar, 
Dan.  4.  30,  Agrippa,  Acts  12.  21-23,  Herod,  Acts  12. 
21-23,  Pliaraoli,  Ex.  5.  2. 

Afghan. — To  every  man  his  own  understanding  is  king. 

China. — We  fill  tanks,  but  the  heart  of  man  who  can  fill  ? 

Telugu. — Like  the  bat,  which  thinks  it  holds  up  the  sky. 

Canara. — He  has  to  live  on  gruel,  yet  requires  some  one  to 
wipe  his  moustache. 

Afghan. — The  fox  thought  his  own  shadow  very  large. 

Basque. — Pride  sought  flight  in  heaven,  fell  to  hell. 

Canara.— What  is   extended  will  tear  :  what  is   long   will 
break,  Prov.  16.  18. 

Telugu. — A  tooth  projecting  beyond  the  lips ;  a  wick  too 
big  for  the  dish. 

Arab. — His  head  in  the  dirt,  his  tail  to  the  sky. 

JSIahabharat . — 

The  sinner  is  ever  like  a  great  inflated  skin  ; 
The  imaginations  of  conceited  fools  are  baseless. 

Turk. — He  who  fiiUs  from  a  horse  or  ass  prepares  a  bed; 
He  who  falls  irom  a  camel  prepares  a  tomb. 

Tamul. — When  a  sieve  full  of  pride  is  sifted  nothing  re- 
mains. 

Sanskrit. — No  greater  enemy  than  pride. 


152  EASTERN  PROVERBS  AND  EMBLEMS 

China. — 

To  pretend  to  satisfy  bis  desires  by  possession, 
Is  extinguisbing  tire  witb  straw. 
Arab. — Coutent  enjoys  ricbes,  covetousuess  produces  cares  ; 
every   ambitious  man    is    a  captive,    and    every 
covetous  one  a  pauper. 
Japan. — Be  a  serpent  save  in   tbe  poison — i.e.,  learning 
witbout  pride,  Mat.  lO.  1 6. 


Punctuality  and  Watclaing  opportunity.— Ern.  5.  i6. 

Telugu. — Wben  tbe  dog  comes   a  stone  cannot  be  found. 

AVben  tbe  stone  is  found  tbe  dog  does  not  come. 
Japan. — To  cut  a  stick  wben  tbe  figbt  is  over. 
China. — Ligbtiug  a  fire  wben  tbe  breeze  is  blowing. 
Canara. — A  word  in  season  is  good  ;  out  of  it,  like  a  silk 

clotb  torn. 
Arab. — To  bammer  cold  iron. 
Talmud. — AVbile   you  bave  tbe  sboes  on  your  feet  tread 

down  tbe  tborns. 
'Benrjal. — They  fetch  the  salt  after  rice  is  eaten. 
Bussian. — Hurry  is  good  only  for  catching  flies. 
Sanskrit.— 'By  delay  (in  using  it)  nectar  becomes  poison. 


The  Heavenly  Race. — Heb.  12.  i,  2. 
World's  race  differs  from  the  heavenly  in  six  points  : — r 
It  was  the  practice  in  ancient  Greece  to  celebrate  once 
every  four  years  with  great  solemnity  certain  games,  as 
trials  of  bodily  strength  or  skill  in  Avrestling,  leaping, 
running,  the  quoit ;  these  were  attended  by  a  vast 
assemblage  of  i^eople  of  all  ranks.  The  prize  that  was 
contended  for  was  a  crown  or  chaplet  of  leaves,  with 
which  the  victor  was  crowned^  while  his  name  was 
proclaimed  by  heralds  in  the  presence  of  the  whole 
assembly ;  judges  were  appointed  to  decide  on  the  merits 
of  the  candidates,  and  to  see  that  the  several  contests 
were  conducted  according  to  the  laws  that  were  laid 
down. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  153 

The  foot-race  was  one  of  the  principal  of  tliese  games  ; 
and  St,  Paul  has  in  many  places  alluded  to  it  in  illustra- 
tion of  the  Christian  life,  i  Cor.  9.  24-27,  as  a  continual 
strife  or  contest  for  victory  over  our  manifold^  corrupt, 
and  deceitful  lusts ;  and  he  encourages  us  to  maintain 
the  conflict  by  the  thought  that  we  are  contending  for 
a  glorious  frizc  in  the  presence  of  a  great  crowd  of 
witnesses.  The  croion  for  which  we  contend  is  not  a 
chaplet  of  fading  leaves,  but  a  crown  of  righteousness 
and  glory,  i  Cor.  9.  25.  The  witnesses  of  our  manful 
efforts  are  the  great  company  of  those  cited  by  the 
Apostle,  who  have  before  us  gained  this  mastery  over 
sin,  the  world,  and  the  devil,  and  have  now  by  faith  and 
patience  attained  the  promises  ;  we  contend  for  the  prize 
of  our  high  calling  in  the  presence  of  God  and  of  his 
holy  angels. 

A  man,  who  was  about  to  contend  in  a  foot-race,  would 
first  lay  aside  every  weight  that  might  be  about  his 
person,  and  would  disencumber  himself  of  every  needless 
garment.  Yet  Paul  ran  his  race  in  Eome,  when  he  was 
a  x^risoner  in  chains.  Thus  we  are  to  prepare  ourselves 
for  our  course  by  laying  aside  every  weight ;  and  "  the 
sin  that  doth  so  easily  beset  us."  He  who  does  not  take 
pains  to  divest  himself  of  covetousness,  sensuality,  pride, 
and  other  too-easily  besetting  sins,  is  as  one  who  shoiild 
lade  himself  with  thick  clay  when  about  to  start  upon  a 
race,  Haljak.  2,  6, 

When  once  the  candidates  started  on  their  course, 
they  did  not  suffer  themselves  to  relax  in  their  efforts 
until  they  had  reached  the  end.  They  did  not  linger 
on  the  way,  nor  stop  to  look  back  with  satisfaction  on 
the  progress  which  they  had  made  ;  but  they  thought 
only  of  wliat  yet  remained  to  be  done  ;  and  they  kept 
the  eye  steadily  fixed  upon  the  mark  or  goal.  If  they 
found  themselves  disposed  to  give  way,  they  remembered 
the  prize  which  was  such  an  object  of  desire,  and  pressed 
forward  with  renewed  spirit,  Eev.  2,  10,      It  will  not  do 


154  EASTERN  PROVERBS  AND  EMBLEMS 


for  us  to  relax  our  efforts  to  obtain  tlie  mastery  over  our 
own  lusts  and  passions  as  they  will  gain  upon  us  if  we 
give  them  the  least  advantage,  Thess.  3.13. 

In  the  heavenly  race  all  may  be  winners  ;  there  is  no 
jealousy,  the  strong  are  to  help  the  weak ;  there  is  joy 
in  running,  Ps.  19.  5  ;  the  value  of  the  prize  is  an 
exceeding  weight  of  glory ;  the  spectators  are  angels, 
devils,  and  God ;  the  Judge  is  impartial,  and  perfect  in 
knowledge. 

Tamul. — To  advance  a  span  and  fall  back  a  cubit. 
Japan. — Fall  seven  times,  stand  up  the  eighth  time. 
Urdu. — Sweetmeats  are  not  distributed  during  a  battle. 
TamuJ. — A  noisy  dog  is  not  fit  for  hunting. 
Tamul. — He  lacks  sense  who  broods  over  the  past. 
Tamul. — When    on  the  way  to   heaven   do   you   carry  a 

spinning  wheel  under  your  arm  ? 
Bussian. — Who  hunts  the  bear  does  not  sleep   over  the 

sport. 
Afghan. — He  who  stands  still  in  mud,  sinks. 
Japan. — To  give  wings  to  a  tiger. 


God  will  not  Break  the  bruised  Eeed. — Mat.  12.  20. 

See  the  parable  of  the  Publican,  Luke  18.  9-14, 
illustrating  God's  kindness  to  the  humble  and  penitent. 

The  bruised  reed,  which  has  been  crushed  by  some 
weight  that  has  passed  over  it,  and  appears  to  be  bowed 
hopelessly  to  the  ground,  is  the  emblem  of  one  who  has 
been  crushed  under  the  burthen  of  his  sins,  and  of  all  that 
sorrow  and  remorse  which  are  sure  to  follow  in  their  train. 
Judas  was  so  weioiied  down  with  remorse  that  he  went  and 
hanged  himself.  Mat.  27.    5. 

"  The  smoking  flax"  is  another  emblem  of  the  same  case  ; 
and  with  this  additional  resemblance.  If  the  flax  which  has 
been  lighted  will  not  burn,  its  smoke  is  so  offensive,  that 
all  cry  out  impatiently  to  have  it  quenched  as  soon  as 
possible.  And  this  fact  is  elsewhere  used  to  show  how 
abominable  are  the  wicked  in  the  sight  of    their    holy 


ILLUSTRATIVE  OF  OLD  TRUTHS.  155 

Maker ;  for  lie  says  of  tliem,  and  especially  of  such  as  say 

to  their  fellow-sinners  :  "  Stand  by  thyself,  for  I  am  holier 

than  thou  :"  "  These  are  a  smoke  in  my  nostrils  (Is.  65.5), 

a  fire  that  burneth  all  the  day" — that  is,  not  a  quick  and 

pleasant  flame,  but  a  mere  smouldering  fire  ;  such  as  lingers 

m  flax  when  too  damp   for  any  flame  to  break  out,  and 

emitting  only  a  noxious  smoke.      God  will   not    rashly 

snap  asunder  the  last  thread  by  which  a  spiritual  life  keeps 

Its  hold  on  the  soul  of  one  who  has  fallen.     It  is  far  better 

to  be  as  a  bruised  reed  (of  a  contrite  and  humble  spirit), 

than  to  be  as  the  cedars  of  Lebanon  that  are  exalted  and 

lifted  up,  or  as  the  oaks  of  Bashan,  on  which  the  day  of 

the  Lord  of  Hosts  shall  be,  Isa.  2.  1 3. 


G-od  a  Refuge  and  Shield.— Ps.  17.  i ;  Gen.  12.  1-4 ; 
Dan.  2,  16-19. 

God  is  a  hiding  place.  Is.  32.  2,  and  a  strong  toioer — i.e., 
a  refuge  in  time  of  war.  Pro  v.  18.10.  But  the  name  "refuge" 
has  a  very  particular  meaning.      If  any  Israelite  killecf  a 
man  by  accident,  God  told  Moses  that  he  must  not  be 
treated  as  a  murderer,  because  he  did  not  design  to  murder, 
Num.  3  5 .     But,  lest  the  kinsman  or  relation  of  the  person 
killed  should  take  away  the  life  of  the  manslayer,  which 
was  allowed  to  be  done  in  the  case  of  murder,  he  was  to 
hurry  off  with  all  speed  out  of  his  way,  and  to  take  refuge 
in  one  of  the  six  cities  a^Dpointed  for  the  protection  of  such 
persons.      These  cities  were  well  supjjlied  with  water,  and 
plenty  of  provisions,  so  that  there  was  no  occasion  to  go 
out  of  them  to  buy,  which  would  endanger  the  manslayer. 
The  roads  to  these  places  were  all  plain  and  easy  of  access, 
kept  in  good  order,  and  provided,  wherever  it  was  necessary, 
with  bridges  to  cross  streams  of  water,  and  wherever  two 
roads  met,  there  were  hand-posts  pointing  to  the  proper 
du^ection,  on  which  was  written  in  large  characters,  so  that 
it  might  easily  be  read,  "  Eefuge,  Eefuge."     So  God  is  our 


156  EASTERN  PROVERBS  AND  EMBLEMS 

refuge,  to  whom  we  may  flee  in  distress,  as  the  manslayer 
•did  to  the  city  of  refuge. 


Rend  the  Heart,  not  the  Garment.— Joel  2.  13. 

Eending  the  garment  was  a  sign  of  grief,  as  Jacob  did. 
Gen.  37.  34,  Job.  i.  20. 

The  Eussians  have  a  proverb  "  People  sometimes  sin 
like  David,  but  do  not  sorrow  like  him,"  2  Sam.  12.   13. 
Eepentance  is  compared  to  aioal<:cninfj,^-^\\.  5.  1 4,  ia.  prick- 
ing at  the  heart.  Acts  2.  37,  smiting,  Luke  18.13,  coming 
to  oneself,  Luke  i  5.  17.  The  tear  of  repentance  is  dropped 
from  the  eye  of  faith ;  repentance  consists  in  attrition,  as 
when  a  rock  is  broken  in  pieces,  and  in  contrition,  as  when 
ice  is  melted  in  water  ;  the  former  is  the  work  of  the  law, 
the  latter  of  the  Gospel — the  one  is  like  a  hammer,  the 
other  like  dew.     Ice  must  not  only  be  broken,  but  melted, 
so  the  coldness  must  be  taken  out  of  the  heart.      False 
repentance  is  the  sudden  torrent  after  rain  in  the  mountains; 
or  like  people  who  throw  their  goods  over  in  a  storm,  and 
wish  for  them  again  in  a  calm.     False  repentance  is  also 
compared    to   the    sow    returning    to    wallowing   in   the 
mire,   2    Pet.  2.  22.      See  parable  of  Prodigal  Son,  Luke 
15.  11-32.     The  true  is  the  stream  flowing  from  a  living 
fountain. 

Divinely  applied  to  our  heart,  the  Gospel  is  not  only  a  net 
hut?,  plough,  breaks  up  the  fallow  ground,  tears  up  the  roots 
of  corruption,  and  prepares  us  for  receiving  the  good  seed  of 
grace.  How  proper  for  its  operation,  the  winter  of  adver- 
sity and  spring-tide  of  youth  !  How  necessary  that  every 
application  be  attended  with  the  dewy  influence  of  the 
Holy  Spirit  ! 

The  hypocrite's  repentance  is  like  Jonah's  gourd,  which 
came  up  in  a  night  and  perished  in  a  night,  Jonah  4.  10, 
or  a  deceitful  bow,  Hos.  7.  16. 

Examples  of  true  repentance  in  rending  the  heart  are 
met  in  Manasseh,  2  Chr.  3  3.  i  2-1  3,  Nineveh,  Jonah  3.  5-8, 


ILLUSTRATIVE  OF  OLD  TRUTHS.  157 

Peter,  Mat.  26.  75,  the  thief  on  the  cross,  Luke  23.  40- 
41,  Ahab  rent  his  clothes  and  his  heart,  i  Kings  21. 
27-29.  Examples  of  false  repentance  in  Pharaoh,  Ex.  9. 
27-34,  Saul,  I  Sam.  15.  24-30,  Judas,  Mat.  27.  3-5, 
Jews  pricked  to  the  heart.  Acts  2.  37.  The  furrow  will 
be  crooked  if  the  eye  looks  back.  The  plough  of  repent- 
ance breaks  the  hard  stony  soil  of  the  heart,  kills  the  weeds  ; 
Luke  9.  62. 

Aral. — The  fasting  of  desires  after  worldly  pleasures   the 

best  fasting. 
Afghan. — Paradise  is  a  good  place,  but  the  getting  there  is 

by  lacerating  the  heart, 
Arab. — It  is  more   useful  to   fly  from  yourself  than  from  a 

lion,  Pom.  7.  24. 
Aral). — The  best  part  of  repentance  is  little  sinning. 
TwrA;.— Only  a  fool  falls  twice  into  the  same  bole. 
Aral. — The  tears  of  repentance  are  cool,  and  refresh  the  eyes. 
Bussian. — Are  there  tears,  there  is  conscience. 
Mrichlialcati  Natah. — 

Why  shave  the  bead  and  mow  the  chin 

Whdst  bristling  follies  choke  the  breast : 

Apply  the  knife  to  parts  within, 

And  heed  not  how  deformed  the  rest : 

The  heart  of  pride  and  passion  weed, 

And  then  the  man  is  pure  indeed,  Mat.  23.  25. 

Resignation. 

See  Job's  case.  Job  i.  20-22  ;  Moses,  Ex.  3.  23-27; 

David,  2  Sam.  23.  25.  16.  10-12  ;  Jacob,  Gen.  43.  14, 

Persian. — God  rights  him  that  keeps  silence. 

Talmud. — Be  as  strong  as  a  leopard,  light  as  an  eagle,  quick 

as  a  goat,  and  brave  as  a  lion,  to  do  the  will  of  thy 

heavenly  father. 


God's  Grace  a  River. — Rev.  22.  i. 

The  river  of  God's  grace  differs  from  ecirtUij  rivers  in  nine 

points : — 
In  this  text,  as  in  various  others  in  the  Bible,  there  is 
an  allusion  to  the  flowing  rivers,  on  the  banks  of  or  near 


158  EASTERN  PROVERBS  AND  EMBLEMS 

wliicli  the  eastern  gardens  were  planted  and  cities  were 
erected;  and  the  church  of  God  is  called  a  city,  because 
like  a  city  it  is  composed  of  many  individuals  living 
together,  having  the  same  common  privileges ;  which  is 
refreshed  and  delighted  by  this  river  common  to  all — i.e., 
by  the  spiritual  blessings  which  God  bestows  upon  it, 
regaling  all  its  spiritual  senses,  and  supplying  all  its 
spiritual  need. 

A  flowing  river  is  often  spoken  of  in  Scripture,  when 
it  is  intended  to  describe  the  abundance  of  anything. 
Job  29.  6.  "The  rock  poured  me  out  rivers  of  oil" — i.e., 
great  plenty  and  abundance  of  oil,  Ps.  36.  8  ;  "  Thou 
shalt  make  them  drink  of  the  river  of  thy  pleasures ;" 
that  is,  thou  shalt  make  them  partake  of  that  abundant 
pleasure,  delight,  and  satisfaction  which  thou  didst  not 
only  enjoy  thyself,  but  bestowest  upon  thy  people.  In 
Job  40.  23,  it  is  said  of  the  hippopotamus,  "  He  drinketh 
up  a  river" — i.e.,  a  great  quantity  of  water.  "  Thou 
waterest  the  earth  with  the  river  of  God,"  Ps.  65.  9  ;  that 
is,  with  plentiful  showers  of  rain  from  the  clouds  ;  and 
"  river"  may  denote  the  constancy  and  jjrrpctuity  of  these 
pleasures  as  well  as  their  plenty,  John  7.  38.  "He  that 
believeth  on  me,  out  of  his  belly  shall  flow  rivers  of  living 
^vater" — i.e.,  he  shall  be  endued  with  the  gifts  and  graces 
of  the  Spirit  in  a  plentiful  measure,  which  shall  not  only 
refresh  himself,  but  shall  break  forth  and  be  communi- 
cated to  others  also  for  their  refreshing.  In  Psalm  46. 4, 
the  words  mean  the  gracious  presence  of  God,  and  the 
blessings  following  thence,  which  shall  make  Zion,  or  the 
Church  of  God,  glad. 

God  is  compared  to  a  place  of  hroad  rivers,  Is.  33.  2  i  ; 
by  him  saints,  in  their  situation  and  blessings,  are 
•  adorned  and  beautified  ;  by  him  the  air — i.e.,  the  soul's 
breathing,  is  rendered  pure  and  vjJwlesome  ;  by  him  they 
are  completely  defended  from  every  foe;  by  him  they 
have  full  access  to  the  profitable  commerce  of  the  celestial 
country ;  in  him  how  wide  their  prospect  into  eternity. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  159 

into  tilings  in  heaven  and  on  earth  !  How  inexlmustible 
his  fuhiess  to  quench  their  thirst ;  to  satisfy  their  desires, 
refresh  their  souls,  and  purge  away  their  filth. 

A  river,  however  large,  like  the  Amazon,  which  is  180 
miles  wide,  springs  from  a  small  fountain,  scarcely  seen, 
like  the  founts  of  the  Ganges  at  Gangautri ;  the  river  of 
grace  rises  far  away  in  heaven  from  the  throne  of  God.  A 
river,  not  like  a  tank,  has  much  water  constantly  flowing; 
all  may  come  to  it.  Is.  55.  i  ; — it  sometimes  overflows, 
so  at  Pentecost,  and  in  the  time  when  God's  knowledge 
shall  cover  the  earth.  In  its  course  it  is  impetuous, 
carries  away  impediments ;  so  Paul  went  out  a  lion, 
came  in  a  lamb,  Acts  9.6;  it  fertilizes,  the  righteous  are 
compared  to  willows  by  the  watercourses.  Is.  44.  4  ;  the 
banks  of  Indian  rivers  are  very  fertile ;  its  waters  are 
carried  to  the  oecan,  so  all  grace  ends  in  God ;  the  water 
is  always  new  and  fresh,  hence  grace  compared  to  a  tree 
of  life  bearing  twelve  manner  of  fruits  every  month. 

The  river  of  God's  grace  differs  from  earthly  rivers  in 
these  points — it  never  dries  up  ;  is  never  frozen  up ; 
breeds  no  noxious  animals ;  its  channel  is  not  shifted ; 
never  muddy  ;  cleanses  the  soul ;  its  fountain — the  Holy 
Spirit — is  eternal ;  its  waters  as  clear  as  crystal ;  no 
trail  of  the  serpent ;  no  tigers  near  this  river ;  no  gold 
alloyed  ;  no  blighted  flowers. 


The  Sacrifices  of  the  Body  and  of  Praise. — Rom.  12.  i. 

Paul  wished  to  be  delivered  from  his  body  of  death, 
referring  to  the  custom  of  fastening  a  living  body  to  a 
dead  one  until  the  criminal  so  fastened  died  from  the 
stench  of  the  putrefying  corpse  ;  and  yet  this  vile  body, 
which  will  be  glorified,  is  to  be  used  in  God's  service, — 
but  the  sacrifices  to  God  are  a  broken  spirit.  Sacrifice 
was  the  immediate  commerce  of  a  creature  with  its  God, 
in  which  the  Lord  of  all  condescended  to  receive  offerino-s 
at  our  hands.      Paul  in  this  view  offered  his  body  as  a 


i6o  EASTERN  PROVERBS  AND  EMBLEMS 

sacrifice,  and  lie  was  beheaded,  2  Tim.  4,  6.  We  are  to- 
offer  tlie  meat-oiTering  of  charitable  distributions,  the 
drink-offering  of  penitent  tears,  the  hen-offering  of  prayer, 
the  peace-offering  of  praise,  and  the  whole  burnt-offering 
of  worldly  desire.  The  priests  before  offering  sacrifices 
must  be  washed,  annointed,  and  put  on  white  garments  ; 
they  must  have  clean  hands.  Is.  52.  11,  so  must  we 
spiritually.  The  sacrifice  was  not  to  be  offered  with 
strano-e  fire  :  Nadab  and  Abihu  were  killed  for  doing  so  j 
neither  were  the  blind  to  be  offered.  Lev.  22.  22.  The 
sacrifices  of  the  wicked  are  an  abomination,  Prov.  21.  27  ; 
so  Absalom  found,  2  Sam.  i  5-7-1  3;  Jeroboam  in  his 
worship,  I  Kings  12.  26-33  ;  Jezebel's  fast,  in  order  to 
murder  Naboth,  i  Ivings  21.  9-12  ;  the  Pharisee  in  his 
prayer,  Mat.  23.  14. 

Tamnl. — Plowers  beyond  reach  are   sacred  to  God  ;   those 
within  reach  are  for  themselves. 


The  Troubled  Sea  of  Evil  Passion.— Is.  57.  20. 

Passions,  like  the  sea,  are  generally  considered  as 
terrible,  yet  they  have  their  use.  Men  do  not  reflect 
on  the  wonders  and  blessings  which  the  sea  presents  to 
us  in  so  visible  a  manner;  it  conveys  ships,  cools  the 
air,  yields  plenty  of  fish,  supphes  water  to  the  clouds, 
and  salt ;  the  saltness  of  the  sea  is  such  that  a  pound  of 
its  water  contains  two  ounces  of  salt.  The  sea  salt 
appears  to  be  lighter  than  that  which  we  use  in  common ; 
yet  it  is  not  drawn  into  the  air  by  evaporation,  nor  does 
the  salt  diminish  by  the  continual  pouring  in  of  fresh 
water  from  all  the  rivers  flowing  into  it,  yet  not  filling 
it ;  this  saltness  is  necessary  for  certain  purposes ;  it 
prevents  the  water  from  corrupting,  and  contributes  to 
make  it  so  heavy  that  the  greatest  ships  may  be  trans- 
ported from  one  place  to  another.  The  creatures  of  which 
the  sea   is  full  ought  also  to   excite    our   wonder  and 


ILLUSTRATIVE  OF  OLD  TRUTHS.  i6r 

admiration,  as  well  as  its  depth,  in  some  places  as  much 
as  five  miles. 

Evil  passions  lihc  tlic  troubled  sea  in  seven  jyoints  : — 

The  quiet  sphit  of  a  good  man  is  like  the  clear  water 
of  the  fountain  ;  but  the  restless  mind  of  the  wicked  is 
like  the  dirty  waves  of  the  sea,  when  the  mire  of  the 
bottom  is  stirred  up  by  their  motions.  Such  were 
Samson  Judg.  i6.  i6,  Saul,  i  Sam.  i6.  14.  The  wicked 
are  devoured  by  foolish  lusts,  i  Tim.  6.  9.  Our  wicked 
passions,  such  as  pride,  wrath,  and  envy,  disturb  our 
hearts,  like  the  winds  which  blow  upon  the  sea,  and 
nothing  can  quiet  them  but  the  word  and  grace  of  Jesus 
Christ,  who  spoke  to  the  raging  waves,  and  commanded 
them  to  be  still ;  so  can  He  now  command  our  restless 
spirits,  and  restore  them  to  peace ;  so  that  there  shall  be 
a  calm  M'ithin  us. 

The  wicked  and  their  passions  are  like  the  sea,  (i)  a 
collection  of  many  waters  (the  sea  in  scripture  sometimes 
means  numerous  armies) ;  so  the  passions  various,  Jer. 
51-42. 

2.  Sometimes  roars  and  swells,  the  waves  rise  in  great 
storms  60  feet;  such  are  persecutors  swollen  with  pride, 
Ps.  65.  7. 

3.  Bounds  set  by  God.  The  sea  shut  up  by  doors  ; 
hitherto  shall  thou  come.  Job  38.  8.  God  set  the 
sand  as  the  ocean's  boundary,  Jer.  5.  22,  the  clouds  as 
its  garment.  Job  38.  9,  and  darkness  as  its  swaddling 
bands.  Job  38.  9.  Still  at  God's  commands;  so  God 
quiets  the  wicked.  The  winds  and  seas  obeyed  Jesus, 
Mat.  8.  26  ;  so  God  stilleth  the  tumult  of  the  people, 
Ps.  65,  Jer.  5.  22. 

4.  Monsters  m.  it.  Job  41.  31,  some  are  80  feet  in 
length ;  so  Daniel's  four  beasts  of  the  sea  or  nionarchs, 
Dan.  7.  3  :  the  Eoman  beast  had  great  teeth ;  such  was 
the  emperor  ISTero,  who  killed  his  own  mother. 

5.  Restless  tides,    currents,   winds  always   agitate  it 

M 


i62  EASTERN  PROVERBS  AND  EMBLEMS 

such  was  Haman  against  Mordecai — i.e.,  the  sea  is  always 
in  motion  even  in  a  calm  ;  hence  the  peace  of  heaven  is 
represented  as  there  being  no  more  sea,  Rev.  21.  i — i.e., 
no  more  trouble.  The  Bible  compares  the  tranquillity 
of  heaven  to  a  sea  of  glass — i.e.,  still  without  storms,  no 
separation.  Mud  and  dust  are  cast  out,  so  from  the 
wicked  heart  arise  envy,  malice,  and  the  filthy  waves  of 
passion. 

So  men  change  from  restlessness,  Ahasuerus  turns 
off  Vashti  his  queen,  and  entertains  Esther,  a  Jewish 
maiden.  Ecuhcn  is  unstable  as  water.  Gen.  49.  4. 
Pharaoh  now  on  the  throne,  anon  in  the  bottom  of  the 
sea.  Hczcldah  healthy,  now  anon  hears,  set  thy  house 
in  order  for  thou  shalt  die.  Jcrmalcm  besieged  and 
freed  in  one  night.  In  youth  we  are  for  pleasure,  in 
manhood  for  fame,  in  age  for  riches,  as  if  thick  clay  must 
be  a  provision  for  heaven.  There  is  no  constancy  in 
health  or  wealth. 

6.  Deceitful ;  the  sea  allures  by  its  calmness,  then 
heavy  storms  arise  ;  so  the  w^orld  promises  content,  but 
that  cluster  never  grew  on  the  w^orld's  thorns ;  it  gives 
an  hour's  pleasure  and  violent  torture.  Dives'  dainties 
now  bite  like  a  serpent.  AcJtan's  wedge  of  gold  pur- 
chased the  stones  that  beat  out  his  brains.  Judas' s  thirty 
pieces  bought  the  halter  that  hanged  him.  Seehem's  lust 
brought  the  sword  upon  himself  and  the  city;  like  a  man 
in  the  sea  with  his  pockets  full  of  gold,  wliicli  hastens 
his  drowning.  Job  presented  kindness  to  Amasa,  but  it 
is  cruelty,  he  kissed  and  killed  him,  2  Sam.  20.  A(/ag 
is  hewn  in  pieces,  and  Jczehel  was  eaten  by  dogs  like  a 
piece  of  carrion.  Jacl  began  with  milk  and  butter,  but 
ended  with  a  hammer  ;  so  Adonijah,  i  Kings  1.50. 

7.  The  sea-water  is  unsatisfijing.  A  Persian  proverb 
states  :  "  He  who  covets  this  world's  goods,  is  like  one 
who  drinks  sea-water ;  the  more  he  drinks,  the  more  he 
increases  thirst,  nor  does  he  cease  to  drink  until  he  dies." 

We  all  have  to  pass  over  this  worldly  sea,  but  v/e  have 


ILLUSTRATIVE  OF  OLD  TRUTHS.  163 

the  Bible  as  our  chart.  Christ  is  the  Pilot,  and  the 
winds  from  heaven  waft  us  on  ;  hope  is  our  anchor— we 
can  thus  escape  the  hidden  rocks  and  wliirlpools  which 
abound  in  this  sea. 

T«;;«./.-W^ljhe  headache    be    cured   by  changing  the 

Lalita  Vistara.-Men  consumed  by  desire  can  gain  as  httle 
repose  as  fire  can  be  extracted  from  rubbing  two 
pieces  of  green  wood  under  the  water. 

MahaUarat.—Fassions,  when  uncontrolled,  are  sufficient 
to  destroy  a  man,  as  unbroken  and  unchecked 
horses  can  destroy  an  unskilful  charioteer  on  the 
road. 

Teh^^u.— Like  flies   that,  longing  for  honey,  approach  it, 

enter,  are  intosicated,  and  unable  to  extricate 

themselves,— so,    plunged    in     a    multitude    of 

passions,  a  sinner  perishes  without  escape. 
lalmid.—Fassions  are  like  iron  thrown  into  the  furnace, 

as  long  as  it  is   in  the  fire  you  can   make  no' 

vessels  out  of  it. 
Teh^u.—lf  thy    heart  become    calm    as    the    breezeless 

firmament    and    the    unruffled    waveless    deep, 

changeless    and    unfluctuating— this     is    deno- 

minated  freedom. 
Persmn.—What  fear  need  he  have  of  the  waves  of  the  sea 

who  has  Noah  for  his  pilot  ?     Mat   8    -^6 
Syriac.—Let  not  your  beast  run  in  a  meadow  without  a 

wall — I.e.,  passions  without  a  bridle 
8yriac.—Ee  not  as  water  which  takes  the  tint  of  all  colours. 
Unna.-The  water  that  bears  the  ship  is  the  same  that 

engulfs  it. 
TurTc.-TvxxBt  not  the  promise  of  the  great,  the  calm  of  the 

sea,  the  evening  twilight,  the  word  of  a  woman 

or  the  courage  of  the  horse. 
4^7,«,,.     Neither  does  a  libertine's  eye  rest  nor  a  thief's 

band. 

Fmme.— Cupidity  makes  a  man  as  restless  as  a  doff 
Mat.  21.  5. 

magamttgita—k.^  a  lamp,  standing  in  a  windless  place 
moves  not-that  is  the  likeness  of  the  devotee 
whose  mmd  is  subdued,  who  is  collected  in  self- 
devotion. 


M  2 


i64  EASTERN  PROVERBS  AND  EMBLEMS 

Hehrew. — "Were  tliere  no  passions  no  one  would  build  a 
house,  marry,  bring  up  children,  or  drive  any 
trade. 

Buddliaglwsa.—l^o  fire  like  passion  ;  no  spark  like  hatred  ; 
no  snare  like  folly  ;  and  no  tyrant  like  greed. 

Bliagavatgita . — The  heart  which  follows  the  dictates  of  the 
moving  passions,  carries  away  his  reason,  as  the 
storm  the  bark  in  the  raging  ocean.  Prov.  25.  28. 


Conscience  seared  as  with  a  Hot  Iron. — i  Tiir.  4.  1. 

Men's  conscience  is  compared  to  a  candle,  Prov.  20.  27,. 
to  lighten  us  in  the  darkness  of  this  world,  to  a  judge, 
John   3,   20;  a  loitncss,  Eom.   9.    i  ;  a   u-orm,    Mat.  10. 

44. 

The  Tclcgns,  referring  to  a  conscience  dead  to  all  moral 
restraint,  say  "  it  is  a  tongue  without  nerves  moving  all 
ways."  Eeason  is  compared  by  Plato  to  a  charioteer  driving 
his  two  horses,  concupiscence  and  anger. 

Conscience  called  God's  t'-iCf^crcw/f ;  named,  Luke  11.  35, 
the  light  within,  as  a  law  also  enlightens  and  directs  ;  a 
blind  man  sees  not  evil  coming,  neither  do  sinners  good 
and  evil,  life  and  death.  Sin  blackens  and  darkens  the 
light  of  conscience  ;  dirt  obstructs  the  sun's  rays  ;  so  David' » 
sonl  was  darkened  when  his  eye  was  dimmed  by  adultery. 
Nathan  awoke  him,  2  Sam.  12.  7.  Holiness  compared  to 
white,  shines  as  crystal,  or  is  transparent,  but  only  when 
the  sun  is  on  it. 

Conscience  is  called  by  Christ  the  ege  of  the  soul,  which,, 
if  single,  the  body  is  full  of  light ;  the  affections  are  apt  to 
go  to  excess ;  like  a  balance  when  one  side  moves  up,  and 
the  other  moves  down,  so  with  the  Jlesh  and  spirit,  CJal.  5. 
7;  thus — (a)  Sensualitg  blinded  Samson  and  Herod,  (b) 
Intemperance  others,  Hos.  4.  i  i ;  fumes  of  meat  and  drink 
obscure  the  upper  regions,  hence  Paul's  watching  and  fast- 
ing, 2  Cor.  II.  27;  he  who  comes  to  make  his  belly  his 
business  will  quickly  come  to  have  a  conscience  of  as  large 


ILLUSTRATIVE  OF  OLD  TRUTHS.  165 

a  swallow  as  liis  throat  ;  loads  of  meat  and  driuk  are  fit 
for  none  but  a  beast  of  burthen  to  bear ;  and  he  is  much 
the  greater  beast  of  the  two,  who  comes  with  his  burden  in 
his  belly  than  he  who  comes  with  it  on  his  back,  Prov.  23. 
29  ;  such  as  are  lest  at  the  barrel  are  generally  lueahest  at 
the  hook,  (c)  Covetousncss  buries  the  soul  underground  in 
darkness,  while  the  body  is  above  it,  Deut.  16.  9,  i  Sam. 
I  2.  3,  Ecc.  7.7.  (d)  Amhition  looks  high,  and  giddiness 
from  it  makes  a  mist  before  the  eyes.  Satan,  like  an  expert 
■v\Testler,  usually  gives  a  man  a  lift  before  he  gives  him  a 
throw.  Sensuality,  covetousness,  pride  are  the  devil's 
trident  to  strike  men's  hearts. 

The  conscience  is  seared  when  a  man's  wounds  cease  to 
smart,  only  because  he  has  lost  his  feeling ;  they  are  never- 
theless mortal;  he  does  not  see  his  need  of  a  surgeon; 
■acquitment  before  trial  can  be  no  security  in  this  case. 
Great  and  strong  calms  usually  portend  and  go  before  the 
most  violent  storms. 

China. — A    fleshy    pupilless    eye    (a  mind  with  conscience 

blind). 
Talmud.— The  flesh  of  the  dead  feels  not  the  knife — i.e.,  is 

past  feeling. 
Arah. —Heckon  him  with  the  beasts  who  does  not  distinguish 

good  from  evil. 
Bengal. — He  hides  his  head  in  the  biishes— ^'.e.,  fancying  he 

is  not  exposed. 
C'Jiina. — Talent  without  virtue  like  silver  without  a  master. 


The  Seed  of  God's  Word.— Luke  8.  ii. 

The  Word  of  God  is  compared  in  Scripture  to  a  keg,  to 
open  out  the  treasures  of  Divine  Wisdom;  as  milk,  to 
nourish  the  feeble-minded  ;  as  fire,  to  consume  or  enliven ; 
and  to  gold,  for  its  value  and  use  :  here  it  is  compared  to  a 
seed  on  account  of  its  hidden  qualities,  its  power  of  spread- 
ing from  a  small  beginning.       There  is  a   tree   in  New 


i66  EASTERN  PROVERBS  AND  EMBLEMS 

Zealand,  400  feet  high  and  50  feet  in  circumference,  yet 
this  has  sprung  up  from  a  small  seed. 

The  Word  of  God  like  seed  in  seventeen  jJoints : — 

1.  Seed-  is  small,  compared  with  its  fidure  'produce;  sO' 
faith  is  like  a  orain  of  mustard  seed  or  leaven  which 
leaveneth  the  whole  lump  ;  the  seeds  of  faith,  in  the 
1 1  til  chapter  of  Hebrews,  "  yield  plentiful  fruit." 

2.  Heed  must  he  soivn.  Industry  and  forethought  are 
required,  hut  bad  seed  springs  up  of  itself,  for  God  cursed 
the  ground,  so  that  it  gave  of  itself  thorns  and  thistles. 
The  seeds  of  faith  spring  up  as  the  gifts  of  God,  as  the 
radicle  from  the  kernel;  when  God  sows  in  the  wilderness 
an  oasis  springs  up. 

3.  A  tjood  seed  Q-equires  good  soil.  The  application  of  the 
plough  is,  however,  necessary,  as  weeds  grow  anywhere  ; 
Christ  in  his  parable  mentions  three  soils  as  unproductive. 
Our  heart  is  the  soil,  and  conviction  the  plough :  we  must 
be  moistened  by  the  tears  of  godly  sorrow,  saturated  by 
the  dews  of  God's  grace,  like  the  3,000  pricked  to  the 
heart  who  were  baptized,  Acts  2.  40,  41. 

4.  Seed,  must  he  huried.  Some  seeds,  though  thrown  on 
the  surface,  however,  strike  their  roots  deep,  and  require 
soil  above  them,  ]\Iat.  13.6,  but  in  other  cases  the  root 
and  stem  soon  wither;  so  Lydias's  heart  was  opened.  Acts 
16.    14;    believers    are   rooted    and   grounded    in     love, 

Eph.  3.  18. 

5 .  Seed  lies  for  a  time  in  tlie  earth  in  darkness.  Some- 
times a  very  short  time — so  the  thief  on  the  cross. 
Egyptian  mummy  seed,  after  being  buried  3,000  years, 
springs  up — so  the  Prodiijal  son  came  to  himself  after  he 
had  spent  all  in  riotous  living,  and  was  feeding  swine  ;  so 
Manasscli,  after  many  years,  sought  in  affliction  his  father's 
God,  2  Cliron.  33.  13,  "cast  thy  bread  on  the  waters," 
Eccl.  I  I .  I  ;  one  sowetli,  another  reapeth. 

6.  Seed  once  soivn  makes  steady  j^rof/rcss.  Christ  speaks 
of  the  blade,  the  ear  and  the  full  corn,  Mark  4.  27,  28  ; 


ILLUSTRATIVE  OF  OLD  TRUTHS.  167 


grow  in  grace.  They  shall  bring  forth  fruit  in  old  age, 
Ps.  92.  14.  Tlie  righteous  shall  grow  like  a  cedar  of 
Lebanon,  Ps.  92,  12. 

7.  Seed  depends  on  the  influence  of  heavy  rain,  ivhich 
waters  the  earth.  Light,  soil^  and  moisture  are  necessary  ; 
we  must  Avait  for  the  latter  rain  ;  so  Paul  plants,  Apollos 
waters,  but  Clod  gives  the  increase,  i  Cor.  3.  6.  God  will 
pour  floods  on  the  dry  ground,  Ls.  44.  3. 

8.  Seed  matured  yields  a  rich  return.  God's  word  is 
compared  to  rain  that  returns  not  again.  Is.  55.  10. 
You  shall  reap  if  you  faint  not,  Gal.  6.  9,  and  have  a 
hundredfold  more  in  this  ]3resent  time,  Luke  18.  30. 

9.  Produce  is  as  the  seed  sown.  There  is  a  great 
variety  of  seeds,  but  the  generic  distinction  remains,  as 
hgs  come  not  of  thistles,  Mat.  7.  16.  He  that  sows  to 
the  flesh,  reaps  corruption.  Gal.  6.  8. ;  he  sowing  the  wind 
reaps  the  whirlwind,  Hos.  6.  7.  Haman  sowed  pride, 
reaped  defeat;  so  the  drunkard.  Pro  v.  23.  29  ;  so  the 
rich  man  drowned  in  destruction,  i  Tim.  6.  9  ;  so  war 
from  lust,  Jas.  4.  i. 

1 0.  Water  is  required ;  hence  the  thorny  ground 
allows  none  ;  early  rain  necessary  after  the  seed  is  sown, 
and  the  latter  rain  when  the  corn  is  ripe,  Jer.  5.  24  :  so 
the  dews  of  the  Spirit. 

1 1 .  The  seed  dies — i.e.,  the  albumen  dissolves  ;  an  em- 
blem of  the  EesLirrection,  i  Cor.  15.  36. 

12.  If  soivn  too  deeply  no  air  comes :  hence  ploughing 
brings  the  seeds  up  :  for  malting  barley,  heat,  moisture, 
and  air  are  necessary,  thereby  the  starch  is  changed  into 
sugar :  the  seed  to  sow  is  reserved  from  the  choicest 
grain  by  the  husbandman. 

13.  A  sldlful  smver  reqidred.      Such  was  Christ. 

14.  Seeds  must  be  covered  from  the  birds,  Mat.  i  3.  4- 

15.  The  sooner  the  seed  is  sown  the  better  the  crop, 
2  Tim.  3.  15. 

1 6.  Diligciiec  needed ;  winds,  storm,  thunder  hinder  not 
the  sower. 


1 68  EASTERN  PROVERBS  AND  EMBLEMS 

17.  Seeds  must  he  widely  seattcred,  i  Cor.  i.  16.  Seed 
must  be  sent  from  land  to  land,  and  handed  down  to  others; 
some  seed  bad,  some  not  successful. 

When  the  corn  is  fully  ripe  it  bends  down  the  ear ;  so 
the  believer  is  to  be  clothed  with  humility,  i  Pet.  5.  5. 

Tamul. — Those  who  are  of  inferior  stature  may  accomplish 

great  things. 
Tamul. — The   seed   of  the  banyan  is  small,  but  the  tree 

affords  a  large  shade. 
Persian. — Vegetables  do  not  grow  on  a  stone ;  what  fault 

in  the  rain  ?    Mat.  23.  -^y. 
Tamul. — Though  it  may  rain  to  the  end  of  the  world,  a 

broken  potsherd  will  not  germinate,  Mat.  13.  5- 
Afghan. — When  you  fixed  your  hopes  on  the  soil  you  lost 

your  seed  in  it — i.e.,  by  neglecting  to  weed  and 

water. 


Self-conceit. — Peov.  26.  12. 
Wise  in  one's  own  eye,  Prov.  3.  7. 

Afghan. — The   fox   thought  bis   shadow  very  large — i.e.,  a 

little  man  puffed  up. 
Syriac. — If  the   camel  had  seen  his  hunchback  he  would 

have  fallen  and  broken  his  neck. 
Oriental. — When  the  wolf  is  alone  he  is  a  lion. 
China. — He  who  cannot  sleep  finds  his  bed  badly  made. 
Japan. — To  hide  the  head  but  not  hide  the  tail — i.e.,  as  the 

ostrich. 


Selfishness. 


Afghan. — The  one  was  dying  and  the  other  was  asking  his 

daughter  of  him. 
Fanjabi. — The  goat  was  weeping  for  his  life,  the  butcher  for 

bis  fat. 
Afghan. — Wliat  does  the  satiated  man  know  of  the  huugry 

man's  state. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  169 

The  Righteous  as  Sheep.— Mat.  10.  16. 

The  righteous  rcsemhlc  sheep  in  ten  points  : — 

1.  Cleanliness.  Not  like  swine,  dogs,  or  wolves,  the 
righteous  come  out  of  tlie  wilderness  of  sin,  yet,  as  subject 
to  Jilth,  need  washing,  i  Cor.  6.  11,  Ps.  51.  7  :  hence 
they  love  still  water,  Ps.  23.  2  ;   2  Sam.  24.  17. 

2.  Harmless :  innocent  as  doves,  but  wise  as  serpents, 
Mat.  10.  16:  not  crafty  as  foxes,  or  devouring  as  a  lion, 
I  Cor.  14,  20. 

3.  Meek.  So  Christ  was  led  as  a  lamb  to  the  slaughter. 
Is.  53.  7  ;  so  Stephen  and  Job ;  so  David,  Ps.  39.  9 ;  and 
Aaron  when  his  sons  were  killed. 

4.  ProfitaUe  ;  in  life  by  fleece,  in  death  by  their  flesh. 
So  the  blood  of  the  martyrs  was  the  seed  of  the  Church ; 
so  saints  are  lights.  Ten  saints  would  have  saved  Sodom, 
Gen.  18.  32;  being  dead  they  yet  speak,  Heb.  i  i .  4  :  so 
Jacob  proved  to  Joseph,  and  Joseph  to  Potiphar. 

5.  Obedient:  follow  the  shepherd  ;  the  shepherd  knows 
their  name ;  calling  them  they  follow  him,  Jolni  i  o.  4. 

6.  Feeble,  Gen.  33.  13.  They  are  apt  to  go  astray, 
I  Sam.  17.  20  :  they  have  many  enemies — wolves,  dogs, 
Eom.  8.  36;  nourished  for  slaughter,  Ps.  64.  22  ;  subject 
to  many  diseases,  Jer.  7.  28. 

7.  Love  union.      Saints  are  like  David  and  Jonathan 
scattered  by  dogs  they  soon  unite.  Acts  4.  23. 

8.  Live  on  little  :  often  on  barren  commons  ;  so  the 
righteous  are  content,  i  Tim.  6.  ^. 

9.  Need  a  shepherd,  Aci^  10.  3,  to  select  pasture,  i  Pet. 
5.  I  ;  to  select  shade,  Ps.  23.  2  ;  sheep  may  be  lost,  not 
so  believers :  pigs  and  cats  find  out  their  way,  not  so 
sheep.  When  one  strays  the  others  follow,  2  Sam.  20. 
1,2;  Acts  5.  36,  37.  Sheep  may  return  of  themselves, 
the  spiritual  sheep  never. 

10.  Love  gxQQn  pastures.  Cant.  i.  7. 

China. — A  sheep  was  never  known  to  climb  a  tree. 


I70  EASTERN  PROVERBS  AND  EMBLEMS 

The  Shipwrecked  Soul. — i  Tim.  i.  19. 

The  body  has  been  compared  to  a  casket,  the  soul  to  a 
jewel  ;  in  the  text  the  soul  is  like  a  ship,  launched  at  birth 
on  the  river  of  life,  constructed  with  great  skill,  fitted  up 
for  a  long  and  dangerous  voyage  over  the  ocean  of  life ; 
exposed  to  the  storms  of  temptation,  the  rocks  of  sin,  the 
waves  of  passion,  needs  a  good  bottom  of  faith,  so  necessary 
to  prevent  a  leak,  the  wind  of  God's  Spirit  to  fill  the  sails 
of  the  affections,  and  the  compass  of  God's  word;  Christ 
is  the  pilot. 

Turk. — The  soul  is  the  ship,  reason  is  the  helm,  the  oars  are 
the  soul's  thoiights,  and  truth  is  the  port. 

Malay. — The  boat  which  is  swamped  at  sea  may  be  baled 
out,  but  a  shipwreck  of  the  afTections  is  final. 


Silence. — Luke  21.  19. 

Solomon  states,  "Where  no  wood  is  the  firegoeth  out;  so 
where  there  is  no  talebearer,  the  strife  ceases,  or  is  silent." 

Sanskrit. — Silence  is  the  oruament  of  the  ignorant. 

Arab. —  Silence  is  the  remedy  for  anger. 

Syrian. — Shut  your  door  and  you  will  not  fear  an  enemy — 

i.e.,  silence  the  remedy  against  calumny. 
Sanskrit. — By  silence  there  is  no  quarrel ;  by  vigilance  no 

fear. 
Turk. — Two  ears  to  one  tougue,  therefore    hear   twice  as 

much  as  you  speak. 
Ifodern   Greek. — Tiie  tongue  has  no  bone,  yet    it    breaks 

boues. 
Arab. — Silence  is  the  sweet    medicine    of  the    heart,    Ps. 

37-  7- 
Sanskrit. — Where  frogs  are  the  croakers,  there  silence  is- 

becoming. 

Turk. — A  great  river  makes  no  noise. 

Avyar. — Do  not  come  near  oue  in  a  passion. 

Usthonian. — Time  heals  wounds. 

Avyar. — A  calumnious  mouth  is  a  fire  in  a  wind. 


I 


ILLUSTRATIVE  OF  OLD  TRUTHS.  171 

Death  a  Sleep  to  the  Righteous,— John  n.  n. 

Sleep  called  death's  brother.  Death  is  a  departure,  Phil. 

23,  from  a  wilderness  to  the  promised  land  ;  the  wicked 
are  driven  away,  Pro  v.  14.  32.  Sleep  in  death  is  applied 
in  Scripture  only  to  the  righteous,  as  to  Lazarus,  Solomon, 
Hezekiah,  Jehoshaphat,  Stephen. 

Death  is  like  natural  sleep  in  four  joints  : — 
( I )  Calm  in  its  commenecment ;  people  know  not  when 
they  are  dropping  off  to  sleep.  We  gradually  become 
insensible  to  outward  things  ;  such  was  Moses'  death.  (2) 
Best  from  labour ;  life  is  warfare  ;  death  is  peace  ;  the 
slave  hears  not  the  voice  of  the  oppressor,  Job  3.18.  (3) 
Atvakeninrj  to  vigour  after  sleep,  Is.  26.  19;  Isaiah  calls 
the  grave  a  bed.      (4)  Mind  active  even  in  dreams. 


Conscience  Asleep. — Em.  :;.  14. 

An  impenitent  sinner  is  said  both  to  be  "  asleep"  and  also 
to  be  "  dead."  He  is  "  dead,"  because  his  soul  is  destitute 
of  spiritual  life ;  as,  however,  it  has  a  capacity  for  receiv- 
ing spiritual  life,  he  is  compared  also  to  one  who  is  "asleej)," 
bat  who  can  wake  astain. 

A  man  who  is  buried  in  sleep  is  unconscious  of  all  that 
is  going  on  around  him.  His  mind  is  entertained,  indeed, 
with  dreams,  which  for  the  time  he  takes  for  reahties, 
while  the  real  and  important  business  of  life  is  totally 
unheeded  and  neglected  by  him.  Matters  which  affect  his 
interest,  or  even  his  life,  may  be  transacted  around  him, 
he  is  dreaming  on  ;  and  when  he  awakes,  he  will  find  how 
material  it  would  have  been  to  him  to  have  resisted  the 
drowsiness  in  which  his  faculties  for  the  time  were  lost. 
The  building  may  be  in  Hames,  or  the  thief  may  have 
broken  througli  the  house,  but  the  owner  sleeps  on  in  total 
ignorance  of  his  danger  or  his  loss,  until  it  is  too  late  to 
escape  the  one,  or  to  prevent  the  other.     The  ship  was  on 


172  EASTERN  PROVERBS  AND  EMBLEMS 

the  point  of  being  engulfed   in   tlie  raging  waves,  wlien 
Jonah  was  fast  asleep  ! 

In  sleeping  we  are  disturbed  by  vain  hopes  and  fears  ; 
on  awakening  they  are  all  gone,  Job  20.  8.  In  dreams 
we  run  away  when  there  is  no  danger,  and  are  delighted 
with  that  which  is  nothing  but  a  shadow.  We  think  we 
are  flying  through  the  air,  while  we  are  motionless  in  our 
bed  ;  we  think  we  have  found  great  treasures,  but  we  awake 
and  are  as  poor  as  ever.  Of  that  which  is  real  we  have 
no  knowledge,  while  our  mind  is  thus  filled  with  shadows  : 
but,  perhaps,  we  dream  that  we  are  sailing  on  the  water, 
while  the  cliamber  in  which  we  sleep  has  taken  fire  ;  and 
we  know  it  not  till  the  flames  reach  our  body  and  awaken 
lis  ;  then  we  start  up,  but  it  is  too  late  to  escape. 

Shdiiti  Shatak. — The  careless  sinner  is  a  moth,  unaware  of 
approaching  evil,  hovering  over  a  lighted  lamp 
until  consumed  by  it,  or  a  fish  falling  into  the 
hands  of  the  angler. 

Telngu. — AVhat  matters  it  whether  we  drink  milk  in  a  dream 
out  of  bell-metal  or  gold?  Is.  14.  20. 

Arab. — To  sleep  on  the  mountain  peaks. 

Malay. — To  fight  in  a  dream — i.e.,  labour  in  vain. 

Tamul. — The  wealth  seen  in  a  dream,  the  water  observed  in 
a  mirage. 

Veman. — Tliey  live  like  a  silkworm  in  a  cocoon,  seemingly 
secure,  but  in  reality  helpless,  Prov.  7.  22. 

Mahahharat. — Seeing  thy  spirit  abides  like  a  bird  in  a  body, 
which  resembles  mere  foam,  why  sleepest  thou  iu 
this  dear  abode,  which  is  so  transitory  ? 


The  Smoke  of  God's  Anger. — Is.  6$.  2-5. 

Nothing  is  more  offensive  to  the  nostrils  than  smoke, 
Prov.  10.  20.  The  expression,  "  There  went  up  a  smoke 
out  of  his  nostrils,"  signifies  God's  wrath  against  those 
who  did  what  was  offensive  to  liim.  When  Sodom  and 
Gomorrah  were  destroyed  by  brimstone  and  lightning,  a 
dense  smoke  arose  from  the  ruins  indicating  the  terrible 


ILLUSTRATIVE  OF  OLD  TRUTHS.  173 

fire  that  was  there,  Gen.  19.  28  ;  so  God  is  said  to  be  to 
the  wicked  a  consimiing  fire,  Heb.  12.  29;  as  fire  he 
appeared  in  the  burning  bush,  Ex.  3.  2  ;  on  Sinai,  Ex.  19. 
18,  to  Isaiah,  6.  4,  Ezekiel,  i.  4,  John,  Eev.  i.  14,  and  as 
a  flaming  fire  will  he  appear  at  the  Judgment  Day,  2  Tim. 
I.  8;  then  all  will  be  confusion,  as  when  fire  breaks  out, 
Eev.  6.  10;  it  will  be  sudden,  like  at  Belshazzar's  feast^ 
Dan.  5.  5  ;  it  will  destroy  everything  ;  while  the  wicked' 
wiU  be  only  stubble,  liah.  i.  10,  the  righteous  will  be  as 
the  burning  busli  on  which  fire  had  no  effect,  Ex.  3.  2. 
God's  anger  is  described  in  Job,  37th  chapter. 

Smoke  quickly  disappears,  not  so  the  smoke  of  God's 
anger,  Eev.  14.  1 1.  In  Eev.  9.  2,  the  smoke  which  rose 
from  the  bottomless  pit  refers  to  gross  errors  which  darken 
the  understandino-. 


The  Righteous  a  Soldier.— 3  Tm.  2.  3,  4. 

A  soldier  is  one  employed  in  military  affairs,  bearing 
arms  under  military  command.  Mat.    8.  9.     Every  true 
believer  is  a  soldier  to  fight  the  good  fight  of  faith  against 
the  world,  the   flesh,  and  the  devil,  Is.  51.  9   Col    ->    ic 
2  Tim.  4.  7.  '        '  ""     ^' 

The  rightcovs  is  like  a  soldier  in  twelve  points  : 

1.  Under  a  ccvptain.  Christ  is  the  Captain  of  our 
salvation,  Heb.  2.  lo;  there  is  a  covenant  in  Baptism. 

2.  Leaves  all  other  ivorldly  affairs,  2  Tim.  2.  4.  The 
righteous  forsake  all,  as  did  the  apostles  ;  their  heart  was 
set  on  things  above,  they  minded  not  the  things  of  the 
flesh,  Eom.  8.  5  ;  they  were  crucified  with  Christ,  Col. 
3.  I — I.C.,  a  painful  separation  from  the  world  like 
crucifying. 

3.  When  enlisted  is  armed,  so  the  beKever  has  armour, 
Eph.  6.  10,  12,  but  only  one  offensive  weapon,  the  sword. 

4.  Uniform  worn  to  distinguish  Mm,  so  the  garment  of 
love  and  humility,  i  Pet.  5.  5. 


174  EASTERN  PEOVEEBS  AND  EMBLEMS 

5.  Clad  at  the  Klnys  co:pcnsc.  The  lJelie^'e^'s  white 
raiment,  an  emblem  of  purity,  was  purchased  with  Christ's 
blood,  Eev.  7.  14. 

6.  Enemies  fixed  for  Jiim.  The  world,  the  flesh,  and 
the  devil.  Paul  Avrites,  that  the  believer  is  more  than  a 
conqueror,  Eom.  8.  37. 

7.  Obedience  in  everything,  Mat.  8.  9 ;  so  Paul,  Acts 
26.  19. 

8.  Order  and  discipline,  i  Cor.  14.  33. 

9.  Acquainted  with  devices  of  the  enemy;  wise  as 
.serpents,  2  Cor.  2.  11. 

10.  Courage  necessary,  no  turning  back,  Heb.  11.  38, 
the  cause  good,  Is.  41.  10,  a  good  conscience,  i  Pet.  3.  16, 
sure  of  victory,  Ptev.  12,  11. 

1 1.  Endures  hardships,  Mat.  10,  22,  Heb.  11.  38,  David 
watered  his  couch  with  his  tears. 

12.  The  riglitcous  soldier  is  sure  of  victory,  more  than 
conqueror,  Ptom.  8.  37. 

Tamul. —  Of  what  use  is  a  moustache  to  a  sneaking  soldier? 
China. — To  hide  the  head  and  leave  the  back  exposed,  Eph. 

6.  13- 

Breton. — A  cat  in  gloves  is  no  use  to  catch  mice. 
Telugu. — Even  a  sheep  will  bite  a  man  without  a  stick. 
Tamul. — Those  who  regard  relationship    are    not    fit    for 

military  service,  2  Tim.  2.  4. 
Tamul. — The  handle  of  the  axe  is  the  enemy  of  its  kind. 
China. — Armies  are  kept  1,000  days  to  be  used  on  one. 
Ifiti  SJiatak. — Eortune  conquers  tlie  wise  no  more  than  a 

straw  ;  the  elephant,  whose  cheeks  are  streaked 

with  the  mai'ks  of  passion,  is  not  fastened  by  the 

fdameuts  of  the  lotus. 


The  Righteous  shall  shine  as  the  Stars. — Dan.  12.  3. 

The  bodies  of  the  righteous  after  the  resurrection  will 
be  bright  and  dazzling,  like  Christ's  body  on  the  mount 
of   transfiguration,    Llat.    17.    i  ;   Paul,  on   his   way  to 


ILLUSTRATIVE  OF  OLD  TRUTHS.  175 

Damascus,  saw  a  light  brighter  than  the    sun,  the  efful- 
gence of  which  blinded  him  for  three  days,  Acts  1 1 . 

The  rirjhtco'as  will  he  like  the  stars  in  five  points  : — 

(i)  A  great  ornament  to  the  Heavens  ;  (2)  they 
differ  in  brightness,  i  Cor.  i  5.  40  ;  (3)  guide  mariners  on 
the  ocean  and  travellers  at  night,  so  believers  on  the 
dark  ocean  of  life  ;  (4)  thougli  distant,  they  exercise  an 
influence,  as  a  cloud  of  witnesses,  Heb.  12.  i;  but  many 
do  not,  as  there  are  stars  so  far  from  this  world  that 
their  light  has  not  reached  the  earth  from  the  time  of 
Adam's  creation,  thougli  travelling  like  the  sun's  light 
at  the  rate  of  i  2,000,000  miles  in  a  minute  ;  many  of 
them  are  bigger  than  tlie  earth,  though  they  seem  so 
small,  and  are  so  remote  that  a  cannon  ball  would  take 
700,000  years  to  reach  the  nearest  of  them  ;  (5)  their 
member  is  immense  ;  the  redeemed  in  Heaven  are  a  great 
multitude  whicli  no  man  can  number. 

Tamul. — Though   astrological  calculations  prove  false,  the 
stars  will  not. 


The  Rich  are  only  Stewards. — i  Cob.  4.  2. 

Parahle  of  the  Stcv:ard. — Luke  19.  11—27, 

In  this  place,  as  in  many  others,  God  compares 
himself  to  a  master,  and  we  are  placed  on  earth  not  to  do 
our  own  will,  but  the  will  of  him  who  placed  us  here ; 
we  have  nothing  which  is  properly  oicr  oion,  but  what- 
ever we  seem  to  have  is  entrusted  to  us  by  another,  who  has 
left  us  in  charge  for  a  season,  and  will  call  us  to  account 
when  he  .shall  return,  Luke  1 6.  We  are  not  our  own,  but 
are  bought  with  a  price  ;  and  it  is  therefore  our  great  duty 
to  glorify  God  in  our  body  and  in  our  spirit,  which  are 
his,  I  Cor.  6.  20. 

The  various  faculties  of  our  soul  and  body ;  the 
opportunities  afforded  by  having  our  days  lengthened ; 
the    gifts    of    station,    education,    friends,    and    worldly 


1/6  EASTERN  PROVERBS  AND  EMBLEMS 

substance  ;  the  knowledge  of  religious  truth  and  all  the 
means  of  grace  ;  the  various  occasions  for  doing  or 
receiving  good  ;  these  and  numberless  advantages  and 
blessings,  which  are  daily  and  hourly  extended  to  us, 
must  all  be  accounted  for. 

The  rich  are  stewards,  having  a  great  master,  the  King 
of  Heaven;  a  great  charge,  their  souls ;  and  much  e?i^?'Ms^ec? 
to  them  ;  they  must  impvve  their  property  (see  parable 
of  the  Talents,  of  the  Barren  Fig  Tree,  and  of  the  Eich 
Fool,  who  thought  he  was  absolute  proprietor ;  hence  Christ 
said  it  was  easier  for  a  camel  to  go  through  a  needle's 
eye  than  for  those  trusting  in  riches  to  enter  heaven — i.e., 
an  impossibility  in  human  sight — as  the  Bengalis  say, 
"  A  horse's  eggs,  or  putting  an  elephant  into  a  narrow 
dish." 

Tamul. — Money  is  a  man-stealer. 

Talmud. — Eiches  without  wisdom  is  food  without  salt. 

China. — Fortune  is   the  good   man's   prize,  but  the  bad 

man's  bane. 
Tiravellavar. — AVhen  the  good   man  gets  riches  it  is  hke 

fruit  falbng  in  the  midst   of  a  village — i.e.,  all 

partake  of  it. 
Canara. — The  riches  of  the  good  are  like  water  turned  off 

into  a  rice  field.     Prov.  19.  17  and  1 1.  25. 
China. — Wealth  among  men  is  like  dew  among  plants  ; 

Foam    on    the   waves   is   the  fame    which   earth 

grants. 
Eaghuvansa. — The  good,  like  clouds,  receive  only  to  give 

away. 
SansTcrii. — The  rivers   themselves  drink  not  their  water ; 

nor  do  the  trees  eat  their  own  sweet  fruit.     The 

clouds  eat  not  the  crops  ;  the  riches  of  the  good 

are  employed  for  tlie  benefit  of  others. 

China. — AVealth  is  but   dung — i.e.,  useful  only  in  being 

spread. 

— t-^-t — 

The  Stronghold,  Faith  in  God.— Is.  26.  i. 
In  times   of  plunder  and  war  in  India  property  and 
people  were   insecure,  hence   they  were  taken  to  strong- 


ILLUSTRATIVE  OF  OLD  TRUTHS.  177 

holds  for  protection.      Oude,  in    the  days    of  the  king, 
had  many  of  these. 

Faith  is  like  a  stronghold  in  three  points  : — 

( I )  Built  on  a  roc/j  to  prevent  its  being  undermined  ; 
such  were  the  fortresses  of  Gwalior,  Cliunar,  Dowlatabad  ; 
the  believer  dwells  in  the  munition  of  rocks,  Is.  33.  16  ; 
Christ  is  the  rock  of  ages,  i  Cor.  10,  4.  (2)  Strongly 
defended;  yet  Babylon,  with  its  walls  300  feet  high  and 
gates  of  brass,  was  taken.  Tyre  like  Calcutta,  a  great 
trading-place,  is  now  only  a  rock  for  fishermen  to  dry 
their  nets,  though  it  was  once  a  stronghold.  Jerusalem 
had  three  walls  round  it,  yet  it  was  ploughed  up ;  not  so 
the  heavenly  Jerusalem,  God  is  to  it  a  wall  of  fire.  (3) 
Fully  supijlicd  with  provisions  and  arms,  not  like 
Jerusalem  where  the  women  eat  their  own  children,  or 
Carthage  where  the  women  cut  off  their  hair  to  make 
bow-strings ;  in  the  believer's  weakness  is  God's  strength 
made  perfect,  2  Cor.  1 2.  9.  Elijah  was  surrounded  by  a 
strong  army,  but  he  saw  the  mountain  full  of  Angels  under 
the  form  of  horses  and  chariots  of  fire,  2  Ivings  6.  17. 

Arcib. — The  strength  of  the  heart  is  from  the  soundness  of 
the  faith.     Mat.  17.  20,  Heb.  11.  33-38. 


The  Death  of  the  Righteous  an  unsetting  Sun. 

Is.  60.  19,  20. 

The  righteous  dying  sets  like  the  sun  in  one  part  of 
creation,  but  it  is  only  to  rise  amid  glowing  clouds  and  a 
clear  blue  sky  in  another  region  ;  but  even  when  setting 
his  light  lingers,  and  the  western  clouds  are  bright  with 
his  beams.  The  heat  of  the  day  has  gone,  and  man  ceases 
from  labour.  Even  the  twilight  is  beautiful — at  eventide 
it  shall  be  light,  Zech.  1 4.  7.  The  Hindu  wi'itings  state  that 
old  age  "is  like  a  dried-up  stream,  fallen  as  a  tree  levelled 
by  thunder,  dreaded  as  a  house  in  ruin ;  it  takes  away 
vigour,  as  if  a  man  were  placed  in  a  marsh."  Very 
different  is  the  English  proverb,   "  Nothing  old  but  shoes 

N 


1 78  EASTERN  PROVERBS  AND  EMBLEMS 

and  hats."      Solomon  compares  the  path  of  the  just  to  the 

light  shining  more  and  more  to  the  perfect  day,  though 

the  morning  might  he  cloudy  and  stormy  ;  such  as  was 

that   of   Simeon's,  Luke  2.  28-32,    Teter's,    2  Pet.  1.3, 

I  i-i  6  ;  they  were  not  like  the  wicked,  drivm  away  in  his 

wdckedness. 

As  the  Aloe  is  green  and  well  liking,  till  the  last  best  summer 

of  its  age, 
And  then  haugeth  out   its  golden  bells  to  mingle  glory  with 

corruption ; 
As  the  Meteor  travelleth  in  splendour,  but  bursteth  in  dazzling 

light ; 
Such  is  the  end  of  the  righteous ;  their  death  is  the  sun  at 
its  setting. 
Modern  GreeJc. — The  more  a  good  tree  grows  the  more  shade 

does  it  afford. 
Japan. — The  heart  is  the  same  at  sixty  as  at  three. 
China. — By  length  of  journey  he  knew  the  horse's  strength. 
So  length  of  days  shows  a  man's  heart. 


I  ♦  I 


Earthen  Vessels  hold  the  Soul's  Treasures. 

2  COE.  4.  7. 

The  body  is  compared  to  an  earthen  vessel  as  l)eing 
hrittle,  leaky,  mean,  of  little  value.  The  unsearchable 
riches  of  Christ  are  the  soul's  treasures. 

Bengal. — In  a  coarse  torn  bag  to  put  fine  rice. 

Arab. — Good  honey  in  a  dirty  vessel. 

Arab. — Though  theboube  crooked  the  arrow  reaches  its  mark. 

Persian. — The  ignorant  is  in  the  midst   of  riches  like  an 

earthen   vessel   covered  with  gold ;    the  learned 

man  in  the  midst  of  poverty  like  a  precious  stone 

encased  in  a  vile  metal. 
Veman. AVhen  one  has  learned  to  speak  prudently,  why 

should  we  think  of  his  youth  or  age  ?     May  not 

a  lamp  burn  bright  though   held   in  the  hand  of 

an  infant  ? 
Badaga. — So   busy   in   saving  a  grain   of  salt   he  lost  the 

salt  vessel. 
TamuL The  vessel  may  be  crooked  :  what  matters  it  if 

bakes  the  bread  ? 


ILLUSTRATIVE  OF  OLD  TRUTHS.  179 

Fersian. — The  diamond  fallen  into  the  dunghill  is  not  the 
less  precious.  The  dust  which  the  wind  raises 
to  the  sky  is  not  the  less  vile. 


Christ  the  Lily  among  Thorns.— Cant.  2.  2, 

The  wicked  compared  to  thorns  in  nine  points : — 

1.  Little  use  or  vcduc  except  for  hedges  or  fuel,  Prov.  lo. 
20  ;  so  Antioclius,  Dan.  11.  21  ;  men  gather  not  grapes 
from  thorns,  Mat.  7.  16. 

2.  Change  not  their  nature,  the  same  in  the  garden  as 
in  the  jungle,  so  Pliaraoh  was  not  changed  by  miracles 
nor  Saul  by  being  made  king,  so  Jeroboam  worshipped 
a  calf  notwithstanding  God's  promises. 

3.  Encumber  the  earth;  draw  away  its  moisture,  so  the 
Canaanites,  Num.  33.  55  ;  Josh.  23.  13  ;  Abiinelech  called 
the  bramble  was  made  king,  killed  his  seventy  brethren, 
plagued  the  Shechemites,  Judges  9.  i  ;  so  tlie  barren 
fig-tree,  Luke  13.7;  when  the  wicked  perish  there  is 
shouting,  Prov.  11.  10. 

4.  Low  things  ;  mount  not  as  tlie  cedar ;  they  over- 
run fields. 

5.  Annoy  hj  their  pricking ;  so  the  Canaanites  were 
thorns  in  the  Jews'  sides,  jSTum.  2)?)-  5  5,  Josh.  23. 
13  ;  so  the  Samaritans  to  the  Jews,  Neh.  6.6;  scofiing 
at  the  Jewish  sabbaths  and  sacrifices,  ISTeh.  4.  2,  3  ;  so  the 
priests  threatened  the  apostles.  Acts  4. 1 7  ;  so  Saul  breathed 
out  slaughter.  Acts  9.  i  ;  Christ  was  called  a  wine-bibber,  a 
Samaritan  or  devil ;  Paul  was  called  a  pestilent  fellow.  Acts 
24.5.    Ahab  said  to  Elijah,  Are  thou  the  troubler  of  Israel  ? 

1  Kings  18.  17;  Lot's  righteous  soul  was  vexed  in  Sodom, 

2  Pet.  2.  7,  8  ;  Delilah  vexed  Samson,  Judges  16.  16. 

6.  Care  needful  in  walking  among  them,  otherwise  one 
gets  entangled  and  scratched ;  Christ  warned  us  to  be 
wise  as  serpents,  Mat.  10.  16;  Paul  was  scratched  by 
the  Jews  who  were  thorns ;  thorns  hindered  the  growth 
of  good  seed,  Mat.  13.  7. 

N  2 


i8o  EASTERN  PROVERBS  AND  EMBLEMS 

7.  Sometimes  useful  as  hedges,  so  the  earth  heljDed  the 
woman,  Eev,  12,  16. 

8.  Hard  and  knotty,  2  Sam,  23.  6. 

9.  Thorns  tlirown  into  the  fire,  Is.  10.   17  ;    Ps.  9.  17; 
Is.  30.  33  ;  so  Saiil  and  his  family,  the  Jews. 

Teliigu. — A  jackal's  rage — i.e.,  a  contemptible  thing. 
Italian. — A  thorn  ia  small,  but  he  who  has  felt  it  does  not 
forget  it. 


Treasures  laid  up  in  Heaven. — Mat.  6.  20. 

Veman  observes  :  "  If  you  consider  your  possessions 
as  your  own  fools  alone  will  agree  with  you  ;  that  alone 
is  yours  which  you  have  bestowed  on  others." 

Earthly  treasures  can  be  destroyed  by  lire,  floods, 
the  Hindus  could  be  secured  against  Mahrattas  and 
thieves,  white  ants,  rust,  Job  20.  5-29,  No  treasures  of 
Moguls.  The  earth  itself,  with  its  treasures,  is  kept- in 
store  reserved  unto  fire,  2  Pet.  3.  7;  Solomon  calls  ill-got 
riches  treasures  of  wickedness,  Prov.  10.  2,  as  Ptchoboam 
found,  so  did  Nebuchadnezzar,  Dan.  4.  31. 

See  the  parable  of  the  hid  treasure,  Mat.  13.  44,  and 
of  the  rich  fool. 

Telugii. — "Worldly  possessions  are  like  a  drop  of  water  on  a 
lotus  leaf. 


Death's  Shadowy  Valley.— Ps.  23.  4. 

Life  is  a  journey  through  a  waste  howling  wilderness, 
the  dark  valley  of  the  mountain  of  death  forms  its  close, 
bounded  by  the  river  of  death. 

Death  is  like  some  valleys  in  seven  2wints  ; — 

I .  Dark  ;  the  sunbeams  enter  not,  so  no  natural  light 
illumines  the  grave's  path  ;  it  is  like  a  dark  tunnel.  The 
apostles  feared  when  they  entered  the  cloud.  Mat.  17.  5. 
Satan  wraps  the  valley  often  in  clouds  of  doubt  and  dark- 


ILLUSTRATIVE  OF  OLD  TRUTHS.  i8i 

ness — a  darkness  that  may  be  felt ;  so  the  Jews,  when 
entering  the  dark  cleft  of  the  Eed  Sea,  found  it  "a  land  of 
darkness,"  Job  1 8.  5-21;  the  righteous  in  death,  how- 
ever, have  no  sting,  i  Cor.  i  5.  57  ;  the  Sun  of  Eighteous- 
ness  illumines  the  gloom. 

2.  Lonely ;  mountain  passes  are  solitary — all  pass 
through  this,  but  none  meet  even  though  they  die 
together.  Angels,  however,  are  present,  but  as  a  matter 
of  faith  more  than  of  consciousness.  Jacob  said  of  the 
desert,  "How  dreadful  is  this  place?"  Gen.  28.  17. 
Moses,  entering  the  cloud,  exclaimed,  "  I  exceedingly 
quake,"  Heb.  12.  21.  The  Jews  crossed  the  Eed  Sea 
at  night  wlien  quite  dark. 

3.  Sometimes  Pa  wi/^^^;  tliorns,stones,and  briers  abound; 
so  death  is  the  wrenching  of  soul  and  body ;  even  Christ 
prayed  that  the  cup  might  pass  from  him.  Mat.  26.  39. 

4.  Dangerous  ;  robbers,  wild  beasts  in  the  dark  possess 
the  valley ;  the  domain  of  death,  the  king  of  terrors.  Some 
have  passed  through  this  valley  amid  showers  of  stones, 
others  wrapped  in  flames,  others  knee-deep  in  blood. 

5.  Leads  to  a  strange  land.  Separates  temporal  and 
seen  from  eternal  things  ;  no  correspondence  with  friends  ; 
in  a  moment,  millions  of  miles  distant  from  earth. 

6.  A  route  never  retraced ;  the  great  gidf  between  ; 
this  tree  sprouts  not  again.  Job  14.  7  ;  no  work,  no 
device  in  the  grave,  Ecc.  9.  10. 

7.  Has  two  termincdions ;  the  gate  of  life,  the  gate  of 
death,  the  land  of  rest,  and  that  where  the  worm  never 
dies,  like  Pharaoh's  butler  and  baker,  who  looked  forward 
to  the  third  day,  but  with  very  different  feelings.  Gen.  40. 

All  have  to  pass  this  valley ;  it  is  the  house  appointed 
for  all  living.  Job  30.  23  ;  the  righteous  walk  in  the 
valley  implying  calmness,  Prov.  14.  32;  as  to  them  the 
shadow  of  death  is  like  the  shadow  of  a  sword  harmless. 
Death  is  even  counted  a  treasure,  Phil,  i .  2  i . 

Tamul. — Is  it  kind  to  abandon  one  in  the  middle  of  a 
river  ? 


1 82  EASTERN  PROVERBS  AND  EMBLEMS 

Tamul. — I   rest   my  foot  on    a  branch  breaking,  and  my 
hand  on  one  about  to  break. 


The  Spiritual  Warfare. — 2  Cob.  10.  3. 

Life  is  compared  in  the  BilDle  to  a  dream,  an  eagle 
hastening  to  its  prey,  a  hand-breadth,  a  swift  ship,  a  tale 
told ;  in  the  text  to  a  war.  The  Niti  Shatah  states  "  time 
no  more  conquers  the  wise  than  a  straw  the  elephant ;  he, 
whose  cheeks  are  streaked  with  the  marks  of  passion,  is 
not  fastened  by  the  filaments  of  the  lotus." 

What  a  strange  thing  is  war,  yet  it  is  everywhere,  and 
vile  as  it  is  and  very  destructive  to  life  and  comfort,  we 
ourselves  are  engaged  in  it,  whether  we  will  or  not ; 
there  is  war  in  the  natural  creation ;  the  hawk  is  always 
in  arms  for  the  seizing  of  his  prey ;  the  tiger  and  the 
wolf  are  at  war  with  cattle ;  birds  and  beasts  are  per- 
secuting one  another ;  and  the  innocent  birds  are  destroyed 
by  the  cruel  and  rapacious.  Even  in  seas  and  rivers, 
there  are  sharks,  alligators,  and  pike  which  devour  other 
kinds.  Among  mankind,  nation  rises  in  arms  against 
nation,  and  kingdoms  are  divided  against  themselves. 
The  invisible  world  is  also  at  war ;  tlierc  was  war  in 
heaven,  Hqy.  12.  7,  when  Satan  and  millions  of  Angels 
rose  in  rebellion  against  God,  prompted  by  pride  and 
jealousy.  God  himself  has  his  enemies  among  Angels 
that  excel  in  strength ;  principalities  and  powers  are 
confederate  against  all  the  great  and  merciful  designs  of 
heaven;  and  the  war,  which  they  began  there,  is  carried 
on  upon  earth  against  us  (men)  and  our  salvation.  We 
are,  tlierefore,  born  to  a  state  of  war,  and  are  accordingly 
enlisted  as  soldiers  at  our  baptism  under  Jesus  Christ  the 
captain  of  our  salvation,  under  whose  banner  we  are 
to  fight  against  His  and  our  enemies.  Our  Christian 
profession  is  called  a  fight  of  faith,  i  Tim.  6.  1 2,  because 
it  is  subject  to  all  the  dangers,  losses,  fears,  and  mis- 
carriages of  war;  and  the  same  rules  are  to  be  observed,^ 


ILLUSTRATIVE  OF  OLD  TRUTHS.  ■  183 

the  same  measures  followed,  in  the  one  case  as  in  the 
other ;  with  this  difference,  that  spiritual  dangers  are  a 
thousand  times  worse  than  hodily,  and  call  for  more  valour 
and  more  vigilance. 

Being,  therefore,  soldiers,  we  are  to  do  as  soldiers  do. 
To  put  on  the  whole  armour  of  God  ;  the  helmet  to  save 
the  head  in  natural  war ;  and  there  is  the  protection  of 
Grod,  the  helmet  of  salvation  in  spiritual  war.  The  sJiield 
of  faith,  which  we  are  to  hold  up  against  the  fiery  darts 
of  the  enemy.  The  sword  of  the  spirit,  the  word  of  God, 
sharper  than  any  two-edged  sword,  which,  when  skilfully 
used,  will  give  mortal  wounds  to  the  adversaries  of  our 
faith.  We  must  practise  the  j97';«Zc?2,cc  which  is  necessary 
in  earthly  war,  considering  that  we  are  here  in  an  enemy  s 
country,  in  continual  danger  of  being  surprised  by  evil 
spirits,  who  are  always  upon  the  watch,  and,  therefore,  we 
must  be  sober  and  vigilant.  A  drunken  soldier,  in  a  time 
of  war,  is  in  danger  of  death — a  drunken  Christian  is  in 
danger  of  damnation.  All  levity,  dissipation,  and  foolish 
jesting  are  to  be  avoided,  as  tending  to  make  the  mind 
effeminate  and  careless,  and  insensible  of  its  dangerous 
situation  in  this  life ;  in  consideration  of  which  we  are  to 
pass  the  time  of  our  sojourning  here  in  fear, ^"s,  they  do  who  are 
encompassed  with  enemies.  We  are  to  study  the  interests 
of  the  two  parties  at  war.  The  last  enemy  is  death,  our 
worst  the  enemy  within.  The  grand  enemy  of  man,  which 
is  the  devil,  has  his  allies  who  assist  him  in  his  warfare 
against  us  ;  these  are  the  world  and  tlie  flesh.  The  world 
receives  his  principles,  and  works  with  him  by  the  great 
force  of  custom,  fashion,  and  example ;  the  flesh  wars 
against  the  spirit,  and  is  to  be  denied  and  mortified  as  we 
stop  and  seize  the  supplies  of  provision  when  they  are 
upon  the  road  to  the  camp  of  an  enemy.  As  the  mind 
of  a  soldier  is  intent  upon  victory,  and  he  runs  at  all 
hazards  to  obtain  it,  so  has  the  Christian  the  same  object 
in  view  ;  sin  and  death  are  to  fall  before  him,  and  the 
kingdom  of  heaven  is  to  be  the  prize. 


l84         EASTERN  PROVERBS  AND  EMBLEMS 

In  war  soldiers  must  submit  to  hardships  from  want  of 
clothes,  houses,  food,  sleep ;  but  they  look  forward  with 
joy  to  the  expiry  of  their  time  of  enlistment.  Job  7.  2. 
So  believers  wish  like  the  dove  to  flee  away  and  be  at 
peace,  Ps.  55.  6. 

Malabar. — We  lie  straight  only  in  our  coffin,  Eom.  I.  24. 
Urdu. — A  snake  in  the  sleeve. 
Aral). — The  best  fighting  is  against  yourself. 
BJwgavatgita. — The  soul  floats  like  the  lotus  on  the  lake, 

unmoved,  unrufiled  by  the  tide, Acts  20.24;  16.25. 
Bengal. — The  crocodile  in  the  water  and  the  tiger  on  shore, 

both  strive  to  break  my  neck. 
Tehigu. — Like  fish  going  against  the  stream. 
Basque. — The  wolf  and  the  dog  agree  at  the  expense  of  the 

goat  which  they  eat  together. 
Turk. — The  world  is  a  mill :  sometimes  it  grinds  flour;  one 

day  it  will  grind  us. 


The  Righteous  are  Watchmen.— Mat.  26.  42,  43. 

The  Shdoiti  Shatak  compares  man  to  "  one  in  a  ferry- 
boat crossing  the  whirling  gulf  of  this  world,  which  he 
must  do  with  watchfulness  so  as  not  to  be  drowned  in  the 
abyss."  David  says,  his  soul  watched  for  the  Lord  more 
than  they  that  wait  for  the  dawn,  Ts.  i  30.  6  ;  an  allusion 
to  the  watchmen  on  the  city  wall  or  the  watchers  of  the 
temple  who  passed  the  night  there  in  devotional  exer- 
cises, anxious  to  catch  the  flrst  beams  of  the  morning  sun 
on  the  hallowed  day  of  atonement. 

Watchmen  were  set  on  high  towers  to  give  notice  of 
fire,  or  the  invasion  of  an  enemy's  approach,  hence  called 
seers,  i  Sam.  9.  9 ;  Is.  2 1 .  11;  watchman,  what  of  the 
night.  Is.  21.  11;  the  night  is  far  spent,  Eom.  13.  12. 

The  righteous  are  watchmen  in  seven  'joints  : — 
I.  Must  have  sharp  eyes  to  be    overseers,  see  to  a  dis- 
tance, Ez.  33.  6;  if  the   blind  lead  the   blind  both  fall 
into  the  ditch.  Mat.  15.  14. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  185 

2.  lilust  be  active,  not  drowsy,  look  for  tlie  morning, 
Ps.  130.  6,  otherwise  wolves  come  in.  Acts  20.  29;  while 
men  slept  the  enemy  sowed  tares,  Mat.  13.  25. 

3.  Must  endure  hardship,  the  heat  of  the  day,  cold  of 
nisht ;  sentinels  are  out  in  all  weathers,  so  Paul,  2  Cor. 
II.  23-30;  the  Apostles  were  beat,  Acts  16.  22. 

4.  Consult  not  their  own  interest,  Paul  sought  not  theirs 
but  them,  2  Cor.  12.  14,  Is.  58.  i. 

5.  Charged  with  the  care  of  others,  Heb.  13.  17; 
death  the  punishment  of  sleeping  on  their  post. 

6.  AjJjJointed  to  the  duty,  Ez.  33.  7. 

7.  Prevent  evils  of  fire  by  forewarning,  so  angels  were 
watchmen  to  Lot  in  Sodom,  Gen.  19. 

Angels  called  watchers,  Dan.  4.  1 7 ;  hence  represented 

full  of  eyes,  Ez.  i .  18;  said  to  have  wings  to  move  about, 

Zech.  I.  11;    I    Kings    22.    19;   2    Kings  6.    17;  gave 

warnino-  to  Lot,  observant.     All  men  have  to  set  a  watch 

-on  the  door  of  their  lips,  Ps.  141.  3. 

Malay. — The    crow    kuows    the   instant    we    look    at    it, 

and  the  bison  will  perceive  the  approach  of  the 

hunter. 
Kurd. — Think  of  tlie  wolf,  but  keep  a  rod  in  readiness  for 

him. 
Basques. — When  you  have  the  wolf  in  your  company,  you 

ought  to  have  the  dog  at  your  side. 
Modern  Greek. — When  the  fox  is  hungry  he  pretends  that 

he  is  asleep — i.e.,  in  order  to  catch  the  chickens. 
Aral.—''  The    mouse    fell    from    the    roof.      Take    some 

refreshment,"   said   the   cat.     "  Stand  thou  oif," 

was  the  reply — i.e.,  trust  not  an  enemy. 
Aral). — They  trusted  the  key  of  the  pigeon-house  to  the 

cat. 
Welsh. — The  fence  of  a  bad  farmer  is  full  of  gaps. 
Tamul.—  li\ke  a  cat  on  a  wall  watching  his  position. 
Bengal. — The  fowl  knows  the  serpent's  sneezing. 
Talmud. — Eepent  a  day  before  your  death. 
Afghan. — Though  the  cock  crows  not,  morning  will  come. 
Servian. — When  you  go   as   a  guest  to  the  wolf,  see  that 

you  have  a  hound  with  you. 


i86  EASTERN  PROVERBS  AND  EMBLEMS 

Stissiai). — Thieves  are   not  abroad   every  uigbt,  yet  every 

nigbt  make  fast. 
Turk. — The  day  dawns  late  in  the   house  where  the  cocks 

are  numerous. 
Menu. — Women,  if  confined  at  home  by  faithful  guardians, 

are   not  really  guarded  ;  but  those  women,  who 

guard    themselves    by  their  own   will,  are  well 

guarded. 
Turk. — He  is  a  fool  who  falls  twice  into  the  same  hole. 
What    six    proverbs   illustrate    the    need    of    watch- 
fulness ? 


The  Waterer  Watered  or  Fatness  for  the  Liberal. 

Peot.  II.  25. 

Liberality  is  called  a  sowing,  2  Cor.  9.  6  ;  a  lending, 
Prov.  19.  7.  Ahraham  was  no  loser  by  his  liberality  to 
Lot  Gen.  13.  9,  14,  15),  nor  by  his  hospitality  to  the 
three  men  Gen.  13.  2).  He  thereby  entertained  angels 
unawares ;  in  the  care  he  took  of  the  religious  instruction 
of  his  servants,  he  was  rewarded  by  their  fidelity  to  him, 
as  appears  from  the  conduct  of  his  eldest  servant,  Gen. 
24.  The  widow's  oil  increased  not  in  the  vessel,  but  by 
pouring  it  out,  2  Kings  4.  I,  7.  The  harlcy  bread  in 
the  Gospel  multiplied  by  breaking  and  distributing  it  ; 
the  grain  brings  increase  not  by  the  lying  in  a  heap  in 
the  garner,  but  by  scattering  it  upon  the  land,  so  with 
the  graces  of  faith,  hope,  and  love  ;  the  talent  gathereth 
nothing  in  the  napkin  but  canker  and  rust. 

China. — As  the  rivers  pour  their  waters  back  again  into  the 

sea,  so  what  a  man  has  lent   is  returned  to  him 

again. 
Arab. — The  garment  in  which  you  clothe  another  will  last 

longer  than  that  in  which  you  clothe  yourself. 
"Bengal. — A  giver  is  like   a   cocoa-nut,  hard  without,  good 

within  ;  a  miser  is  like   a  bambu,  hard  without, 

but  hollow  within. 
Fersian. — A  closed  fist  (miser)  is  the  lock  of  heaven  ;  an 

open  hand  (liberal)  is  the  key  of  mercy. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  187 

Arab. — A  rich  miser  is  a  summer  cloud  without  rain. 

Aral. — Spend  that  which  will  not  remain  with  you  ;  pur- 
chase that  which  will  remain. 

Aral. — Purchase  the  next  world  with  this,  so  shalt  thou 
gain  both. 

Qldna. — "Wealth  is  but  manure — i.e.,  useful  only  in  bein"" 
spread. 

Telugu. — Doing  with  this  hand,  receiving  the  reward  with 
the  other."^ 

Turk. — Ton  will  not  carry  away  with  you  but  those  things 
which  you  have  given. 

Turh. — AVho  gives  alms  sows  one  and  reaps  one  thousand. 


The  Wedding  Garment,  or  Meetness  for  Heaven. 

Mat.  18.  3. 

TJrdu.—'Y\iQ  deaf  man  is   fit  for  heaven— i.e.,  he  hears  no 

evil. 
Mussian.—'^\iQ  cat  wishes  for  fish,  but  fears  the  water. 
Telugu.~li  you  put  a  crow^  in   a  cage  will  it  talk  like  a 

parrot  ? 
TawmZ.— Though  the  little  bird  soar  high,  willit  become  akite  ? 
Talmud.— Thh   world  is  the  antechamber  of  the  nest,  a 

preparation  before  entering  the  palace. 
A/gJian.— Assea  cannot  be  tethered  in  heaven — i.e.,  though 

there  be  room,  it  is  only  for  men, 
Teleffu.—Thej  seated  the   dog  in   the  palankin,  on  seeing 

filth  it  jumped  down  and  ran  after  it. 
Chi7ia. —The  liig  who  has  been  fed  on  dirt  nauseates  rice 

boiled  in  milk. 
Veman.—A  thief,  if  he  goes  to  a  holy  place,  will  only  pick 

the  pockets  of  the   comers ;  he  has  no  leisure  to 

draw  near  and  bow  to  the  God.     If  a  dog  enters 

a  house,  will  he  tend  the  hearth  ?  2  Peter  2,  22.. 
I'eysian.—The  ass  of  Jesus  does  not  go  to  Mecca. 


The  Wilderness  World.— CA^'T.  8.  5. 

The  Shdnti  Shatak  states  "  our  mortal  bodies  are  liable 
to  decay— our  earthly  friends   are   Hke  passengers   on   a 

*  The  Germans  say,  Many  wiU  swaUow  an  e^o■  and  ffive  away 
the  shell  m  alms.  00  o  j 


1 88  EASTERN  PROVERBS  AND  EMBLEMS 

journey  whom  we  meet  casually  and  from  whom  we 
soon  separate."  In  the  wilderness  the  sun  smites  by 
day  and  the  cold  by  night,  serpents  infest  the  rocks, 
while  sand-storms  often  overwhelm  the  traveller,  or  the 
simoom  destroys  thousands  of  men  and  camels,  some- 
times they  perish  by  thirst ;  like  this  is  the  world  which 
Solomon,  the  wisest  and  richest  of  men,  called  vanity 
of  vanities,  Ecc.  i.  2,  and  Paul  called  dross  and  dung,  Phih 
2).  ^.  Man  is  born  to  trouble  as  the  sparks  that  fly  up- 
wards, Job  5.  6.  People  hasten  through  a  desert  looking  for 
rest  at  the  end,  Heb,  4.  i,  like  Lot,  they  must  not  linger 
in  Sodom;  all  creation  is  groaning  under  the  curse, 
Eom  8.  22. 

In  reading  of  the  journey  of  the  Hebrews  from  Egypt 
to  Canaan  by  the  way  of  the  wilderness,  we  see  a  pattern 
of  our  own  life,  and  of  all  the  trials  we  are  to  undergo 
in  our  progress  through  this  Avorld  to  the  kingdom  of 
heaven.  The  Jews'  journey  began  with  baptism  in  the 
Eed  Sea,  a  deliverance  from  Pharaoh  and  his  host,  so 
our  baptism,  with  which  our  Christian  life  begins,  is  an 
escape  from  the  Spiritual  Pharaoh.  As  they  were 
sniyportcd  by  manna,  and  the  waters  of  the  rock,  so  must 
we  Live  by  bread  from  heaven,  and  our  thirst  must  be 
satisfied  by  the  waters  of  life.  The  end  of  this  our 
pilgrimage  upon  earth  is  the  possession  of  the  heavenly 
land,  which  God  hath  promised  to  us,  but  in  the  way  to 
it,  we  must  undergo  trials  and  temptations  of  every  sort, 
and  die  in  this  wilderness,  as  Moses  and  his  people  did, 
before  we  can  obtain  it.  As  they  proceeded  by  encamp- 
ments, and  wandered  many  years  in  the  wilderness,  so  is 
our  life  a  pilgrimage,  and  their  example  assm-es  us  that 
we  have  here  no  abiding  place,  no  fixed  habitation ;  like 
them  we  have  the  pillar  of  cloud  by  day  and  of  fire  by  night. 

The  world  a  ivilderness  in  fifteen  points  : — 
I .  A  ivastc  Mdld  place,  little  planting  ;  so  the  earth  in 
spiritual  matters. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  189 

2.  Abounds  in  tliorns  ;  the  wicked  are  briars  destined 
to  be  burnt,  Heb.  6.^. 

3.  Dangerous ;  wild  beasts  numerous,  the  wicked  are 
compared  to  wolves,  bears,  lions,  dogs,  Deut.  8.  i  5  ;  Jer. 
2.  6  ;  Mat.  12.  43  ;  hence  is  God  a  wall  of  fire  to  keep 
off  beasts,  Zech.  2.  5  ;  thieves  abound.  Acts  21.  38;  Job 
was  robbed  in  Arabia ;  people  travel  in  caravans  com- 
posed of  persons  of  different  countries,  this  keeps  off 
robbers,  so  is  the  communion  of  saints  necessary. 

4.  No  path,  liable  to  wander,  hence  a  guide  necessary 
through  the  sands.  Is.  35.  8.      Lonely. 

5.  Storms    frequent;    the    simoom    buries    thousands 
of  men  and  animals.      So  passions. 

6.  The  sand  is  hurning  ;  the  sky  is  as  brass ;  water 
and  shade  wanting. 

7.  Though  barren,  oases  are  found — i.e.,  cultivated  spots 
for  a  short  rest,  so  for  the  Christian  are  ordinances. 

8.  Foggy  and  misty,  so  Satan  raises   heresies  to  hide 
sin  (misleads  travellers), 

9.  Food  little,  so  the  husks  of   this  world,  Luke  15. 
16  ;  the  bebever  gets  manna  from  heaven. 

1 2.  Lightly  equi2)ped  to  travel  easier,  Heb.  i  2.  i  ;  the 
covetous    man    loads     himself    with    thick   clay,    Hab. 

2.  6. 

13.  A  varied  route — mud,  good  roads,  desert,  green 
fields,  slough  of  despond,  valley  of  humiliation,  mountains 
of  opposition,  the  rock  of  ages. 

14.  A  strange  country  passed  through,  Heb.  11.  13;  Ps. 
39.  12;    stay   only   a   day  or  two  in  each  place,  Heb. 

13.  14. 

15.  Congenial  companioiis  Sind  fellow-travellers  divide 

griefs  and  double  joys,  Ps.  119.  74,Ecc.  4-  9-io  ;  relieve 
the  tedium  of  the  way. 

QJur^. — A  traveller  amid  the  discomforts  of  a  bad  kbau 
(inn),  reflects  he  has  only  to  pass  the  night 
there. 


igo         EASTERN  PROVERBS  AND  EMBLEMS 

CJiina. — To  meet  an  old  friend  in  a  distant  country  is  like 
the  deliglit  of  rain  after  a  long  drought. 

Afghan. — The  world  is  a  traveller's  serai  (inn). 

Tamul. — Conversation  on  a  journey  is  equal  to  a  convey- 
ance. 

Tin-k. — Though  the  ass  goes  to  Mecca  he  becomes  not  a 
pilgrim  for  this. 

Bamayane. — As  two  logs  of  wood  meet  on  the  wide  ocean 
and  soon  part,  so  wives,  relatives,  riches,  having 
come  into  contact  with  men,  hasten  away  again. 


The  Wicked  are  Wolves  and  Locusts. — Mat.  io.  i6. 

Stephen,  surrounded  by  tlie  fierce  Council,  when  they 
gnashed  upon  him  witli  their  teeth,  stopped  their  ears,  and 
ran  upon  him  with  one  accord,  although  they  had  just 
before  seen  his  face,  as  though  it  had  been  the  face  of  an 
angel,  Acts  7-57;  Stephen  was  like  him  who  is  brought 
as  a  lamb  to  the  slaughter,  and  as  a  sheep  before  her 
shearers  is  dumb,  so  he  opened  not  his  mouth. 

Wolves  are  fierce  and  cowardly  ;  they  often  carry  off 
children  and  devour  them ;  they  love  to  hunt  in  packs, 
are  particularly  fierce  against  sheep,  fond  of  darkness, 
hence  bad  judges  were  compared  to  evening  wolves, 
Zeph.  3.  3.  The  wicked  are  also  called  slaves  of  sin, 
■John  8.  34,  dry  bones,  Ez.  37.  3. 

The  wicked  are  compared  to  locusts,  Eev.  9.  3,  as 
being  cunning.  Pro  v.  30.  24-27,  voracious,  rapid  in  niove- 
jnent,  carried  about  by  every  wind,  very  numerous. 

Modern  Greelc. — Nourish  a  wolf  in  winter  that  he  might 
devour  you  in  summer. 


The  Words  of  the  Wise  Goads  and  Nails. — Ecc.  12. 10,  11. 

As  the  elephant,  when  sluggish  and  disobedient,  must 
be  quickened  and  corrected  by  the  goad,  which  has  a 
stinging,  correctly  aiming,  and  deeply  penetrating  effect. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  191 

SO  does  our  sleeping  conscience  need  the  continual  i^ricks 
and  admonitions  of  a  faithful  expounder  of  Scripture,  both 
for  correction  and  instruction  in  righteousness,  2  Tim.  3. 
16.  And  as  it  is  the  use  of  "nails"  to  fasten  what  is 
loose,  or  what  would  otherwise  drop  to  pieces,  so  the  exhor- 
tation of  a  wise  preacher  should  fix  in  our  treacherous 
memory  what  we  might  otherwise  "  let  slip." 

God's  word  is  compared  to  a  hammer  breaking  the  rock 
in  pieces,  but  the  hand  of  God  is  required ;  according  to 
the  strength  and  skill  of  the  holder  is  the  blow;  this 
hammer  fastens  the  nails  of  conscience  and  of  promise ;  it 
pierces  even  a  stone. 

Fit  words  are  apples  of  gold  in  pictures  of  silver,  Pro  v. 
25.  II  ;  this  is  a  definition  of  a  parable  or  a  proverb  which 
sets  off  grave  sentiments  by  elegant  language,  as  the 
appearance  or  imitation  of  finely-coloured  fruit  is  improved 
by  its  shining  as  through  a  veil,  through  the  network  of 
a  silver  vessel  finely  carved,  or  like  oranges  in  baskets  of 
silver.  The  beauty  of  truth  is  heightened  by  the  veil  of 
imagery.  Christ,  without  a  parable,  spoke  not  unto  the 
people. 

Arab. — Proverbs  are  the  lamps  to  words. 

Persian. — A  word  and  a  stone  thrown  away  do  not  return. 

Persian. — Great  talkers  are  like  broken  pitchers,  everything 
runs  out  of  them. 

Tamul. — The  force  of  an  elephant  is  subdued  by  a  goad. 

Tamul. — An  elephant  requires  a  goad,  and  boiled  rice  a 
chilU  (a  spice). 

Hebrew. — What  flowers  are  to  gardens,  spices  to  food,  gems 
to  a  garment,  and  stars  to  heaven,  such  are  pro- 
verbs interwoven  in  speech. 

Sanskrit. — Chewing  the  chewed— ?.e.,  repeating  idle  words. 

China. — Good  words  are  a  string  of  pearls. 

Telugu. — Sweet  as  a  cuckoo  warbling  in  a  garden  are  the 
charming  words  of  the  wise  ;  but  the  words  of 
sinners  are  vile  as  the  cawing  of  a  crow. 

Aral. — Truth  is  a  cutting  sword. 


PART    III. 


Who  is  the  Altar  for  Believers  ?—Heb.  13.  10. 

Christ's  sacrifice  lilce  an  altar  in  six  points : — 

I.  All,  even  the  most  polluted,  might  approach  it. 
Christ  ^yas  also  the  brazen  serpent  on  high,  John  3.14;  (2) 
Its  horns  or  four  corners  a  place  of  refuge  for  the  guilty, 
I  Kings  2.  28  ;  (3)  The  altar  the  only  place  for  sacrifice, 
so  prayer  can  be  offered  only  through  Christ's  mediation, 
Heb.  9.  28;  (4)  The  incense  for  it  was  beaten  and 
prepared,  so  prayers  must  be  from  an  humble  sj)irit ; 
no  strange  incense  allowed  to  be  offered  ;  incense  to  be 
offered  morning  and  evening,  so  special  prayer  then ; 
(5)  The  altar  was  sprinkled  with  hlood  once  a  year,  so 
Christ  was  once  offered  ;  (6)  Fire  was  necessary  to  kindle 
the  incense  on  it,  so  the  Holy  Spirit's  influence  is  requisite. 


Who  has  the  Everlasting  Arms  ? — Deft,  t,^)-  -7- 

God's  strength  is  denoted  by  his  arms.  A  stretched- 
out  arm  attributed  to  Him,  Jer.  27.  5. 

I.  The  arm  an  essential  part  of  man,  msais  strength 
in  labour  and  fighting  is  shown  by  it,  Ex.  15.  16  ;  so  is 
the  power  of  God  to  protect  us  from  three  enemies,  the 
flesh,  the  devil,  and  tlie  world ;  God  lays  bare  His  holy 
arm.  Is.  52.  10 — i.e.,  as  servants  strip  up  their  sleeves  and 
make  their  arms  ready  for  service. 


EASTERN  PROVERBS  AND  EMBLEMS.         193 

2.  Holds  things;  so  God  led  tlie  Jews  through  the 
wilderness  by  his  glorious  arm,  Is.  63.  12. 

3.  Sign  of  love  ;  young  lambs  carried  in  arms,  Is.  40. 
I  I  ;  outstretched  by  father  to  call  back  his  child.  Thus 
Laban  embraced  Jacob,  Gen.  29.  13;  and  on  meeting 
them  Jacob  embraced  Joseph's  sons,  Gen.  48.  i  o  ;  so  Esau 
embraced  Jacob  at  meeting,  Gen.  33.  4. 

4.  Sign  of  strength,  so  Sampson  broke  with  his  arm 
the  cords  like  flax,  and  slew  many  men  with  the  jawbone 
of  an  ass,  Judg.  15.  15,  and  overthrew  the  house  of  the 
Philistines,  so  God's  arm  brought  salvation,  Is.  63.  12. 

Man's  arm  is  of  flesh,  and  cursed  is  he  that  makes 
flesh  his  arm,  Jer.  17.  5;  God's  of  spirit,  Job  11.  9; 
man's  arm  short,  God's  long,  Jer.  60.  i  ;  man's  arm  for  a 
time,  God's  always ;  no  king  saved  by  the  multitude  of 
an  host,  Ps.  t,t,.  16. 

Persian. — God,  who  gives  teeth,  also  gives  bread.     Is.  49. 

15- 
Bengal.— 1^  a  man's  destiny  be  crooked,  even  in  a  jungle  of 

dark  grass,  a  tiger  attacks  him. 
China  — To  catch  a  man  with  his  teeth. 
Mahahharat. — Long  are  the  arms  of  a  clever  man. 


What  Bags  wax  not  Old?— Luke  12.  33. 

Men  count  up  their  money,  put  it  into  bags,  seal  them 
up  that  they  may  be  safe,  and  reserved  for  a  long  time. 

God  seals  up  the  sins  of  his  people  in  His  bag.  Job 
14.  17  ;  thus  Israel's  defection  was  remembered  after  390 
years,  Ps.  25.  7;  his  lanes  are  fuU  of  the  sins  of  his 
youth.  Job  20.  II;  Saul  was  dead,  but  his  sin  was  alive, 
there  was  a  triennial  famine  on  account  of  Saul  having 
slain  the  Gibeonites.  God  brought  the  sin  of  Josephs 
brethren,  committed  twenty  years  before  to  their  mind. 
Gen.  42.  21  ;  old  sins  will  be  old  serpents,  and  sting  unto 
death,  Num.  32.  23. 

0 


194  EASTERN  PROVERBS  AND  EMBLEMS 

Canarese. — Alms   are   food  prepared  for  a  journey,    Eev. 

14.13. 
Ballinical. — The  pious  need  no  memorial ;  their  deeds  are 

their  memorial. 


How  Born  again  ? — John  3.  3. 

A  Brahmin  is  called  dvija,  twice-born — i.e.,  first  by 
nature,  and  second  by  dedication  to  his  religion,  A 
Christian  is  twice-born  in  regeneration,  which  is  com- 
pared to  an  old  tree  grafted,  through  which  its  nature 
is  changed  and  improved,  and  the  old  stock  is  made 
to  bear  good  fruit.  A  child  when  new  born  is  a  perfect 
man  as  to  limbs,  though  not  yet  at  their  full  growth  and 
size ;  similar  is  God's  grace  in  the  new  birth.  Christ,  in 
his  conversation  with  Nicodemus,  showed  the  need  of  the 
new  birth. 

The  new  birth  of  a  Christian  is  expressed  by  the 
emblems  of  a  resurrection,  Col.  3.  i  ;  a  transformation, 
Eom.  12,  2,  having  a  heart  of  Jiesh,  Ez.  36.  26;  a  neia 
creation,  2  Cor.  5.17;  putting  off  the  old  man,  Eph.  4. 
2 2  ;  metal  figures  cast  in  a  mould,  Rom.  4.  1 7  ;  adoption, 
Eom.  8.  I  5. 

Believers  are  called  by  the  world  its  offscourinf/,  but 
by  God  His  jewels,  yet  though  by  nature  children  of  wrath, 
by  the  new  birth  they  become  sons  of  God  ;  like  the 
angels,  they  have  access  to  their  Father,  Rom.  8.  14; 
their  petitions  are  heard,  Mat.  7.  7— 1 1,  and  they  become 
heirs  of  God,  4.  7. 

Sakontala. — How  could  a  mortal  to  such  charms  give  birth  ? 
The  lightning's  radiance  flashes  not  from  earth. 

African. — The  daughter  of  a  crab  does  not  give  birth  to  a 
bird. 


Who  is  the  Bread  of  Heaven? — John  6.  51. 

Man  has  a  soul  as  well  as  a  body,  and  as  the  body 
cannot  live  without  food,  so  neither  can  the  soul.  The 
soul  can  never  die  like  the  body ;  the  death  of   the   soul 


ILLUSTRATIVE  OF  OLD  TRUTHS.  195 

is  when  it  has  no  life  to  love  and  serve  God  ;  like  a  dead 
body  it  can  serve  no  one ;  is  displeasing  to  God,  as 
a  dead  body  is  offensive  to  us.  Our  Lord  Jesus  is  called 
"  bread"  because  all  our  spiritual  life  must  come  from 
him.  Bread,  to  do  us  good,  must  be  eaten  ;  and,  by  faith, 
we  feed  on  Jesus  Christ.  Faith,  then,  is  the  mouth  of 
the  soul,  or  the  way  by  which  this  spiritual  nourishment 
is  received  into  the  soul.  Jesus  is  called  the  "  Bread  of 
Life"  and  the  "  Living  Bread"  to  those  who  believe  or  trust 
in  him  ;  he  gives  this  spiritual  life  to  serve  God  here,  and 
this  is  but  the  beginning  of  a  life  which  shall  never  end, 
for  he  who  eats  of  this  bread  "  shall  live  for  ever." 

The  hungry  know  the  value  of  bread.  Pro  v.  27.  7  ;  gold 
is  no  use  in  a  starving  city,  and  all  need  bread,  for  hunger 
will  eat  through  a  stone  wall. 


Who  are  Buried,  with  Christ  ?— Rom.  6.  4. 

The  old  mem — i.e.,  our  corrupt  nature,  derived  from  the 
first  man,  dies  by  the  'paiiifid  lingcrinej  death  of  spiritual 
crucifixion  to  the  world ;  it  becomes  dead  to  sin  but  alive 
to  righteousness,  Eom.  6.  1 1,  and  is  bvuied  with  Christ,  a 
great  honour,  not  like  Jehoiakim,  said  to  have  had  the 
burial  of  an  ass,  Jer.  22.  19. 


Satan  in  Everlasting  Chains  of  Darkness. — Jude  6. 

Chains  signify  the  degradation  of  tlie  devils ;  they  are 
— (i)  marks  of  bondage,  as  Paul  wore  them  before  Felix, 
Acts  26.  29  ;  pride  compassed  the  wicked  as  a  chain,  Ps. 
73.  6,  while  love  is  to  the  good,  the  bond  of  perfectness. 
Col.  3.  14  ;  (2)  heemj,  i  Kings  12.  10;  Peter  was  fastened 
with  two  chains  to  prevent  his  escape.  Acts  i  2.  6  ;  (3)  a 
subject  of  rcproetch,  2  Tim.  i .  6.  The  devils  are  banished 
from  tlie  presence  of  God,  the  light  of  heaven,  and  now 
in  their  dungeon,  lead  a  severer  captivity  than  the  Jews 
endured  in  Egypt. 

0  2 


196  EASTERN  PROVERBS  AND  EMBLEMS 

The  City  in  Heaven. — Heb.  12.  22. 

An  eartlily  city  differs  from  the  heavenly  in  five  ;points — 

Earthly  cities  were  often  founded  by  blood  and  rapine, 
Mic.  3.  10,  or  like  Babel  to  perpetuate  a  name,  Gen.  1 1.  4  5 
built  of  stone  or  wood  surrounded  with  walls,  infested  by 
dogs,  often  burnt  or  sown  with  salt,  Judg.  9.  45  ;  the  city  of 
the  heavenly  Jerusalem  has  God  as  its  architect ;  nothing 
evil  in  it.  A  city,  from  its  numerous  inhabitants,  is  called  a 
mother,  2  Sam.  20.  19;  while  Babylon  was  called  a  widow 
as  desolate,  Isa.  47.  9.  The  city  in  heaven  is — (i> 
well  situated  far  above  earth;  (2)  surrounded  by  walls  of 
salvation,  Job  i.  10,  its  walls  of  gold  and  streets  of  pearl; 
no  enemy  can  approach  it ;  the  palace  and  court  of 
the  king;  guarded  by  holy  angels,  Ps.  34.  7,  Dan.  4.  23  ; 
(3)  various  nations  in  it,  a  great  multitude  of  which  no 
men  can  number,  Eev.  7.  9 ;  (4)  enriched  by  the  best  of 
earth  and  creation;  (5)  its  citizens  are  all  first-born — i.e., 
the  choicest,  the  first-born,  thus  had  a  double  portion,  and 
were  superior  in  rank.  Gen.  49.  3.  The  term  first-born  is 
applied  also  to  inferior  things,  Job  calls  worms  the 
first-born  of  death,  18.  i  3,  as  death  is  called  by  the  Arabs 
the  mother  of  vultures. 


Content.— I  Tim.  6.  8. 

jirah. — Content  lies  in  three  things — satisfied  with  what  is 

given — no  reliance  on  what  is  in  men's  hands — 

acquiescing  in  God's  decrees. 
Hebrew. — Who  is  rich  ?     He  who  is  content  with  what  he 

has. 
Tamul. — Though  the  river  is  full  to  overflowing,  a  dog  laps 

— i.e.,  amid  the   greatest  abundance  one  enjoys 

only  wha';  is  required. 
Takeram. — Trees  are  carried  away  by  the  flood,  while  rushes 

remain. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  197 

Christ  drank  a  Bitter  Cup.— Mat.  26.  39. 

The  master  of  a  feast  appointed  to  each  of  his  guests 
his  particular  cup,  Jer.  25.  15.  This  cup  denoted  Christ's 
intense,  sufferings,  Mat.  20.  22,  he  sweat  blood;  wine 
mixed  with  bitter  inoredients  was  aiven  to  malefactors 
before  being  put  to  death,  to  render  them  insensible  to  the 
acute  pain  of  hanging  on  a  cross.  Christ  refused  to  drink 
the  latter  cup.  Babylon  is  represented,  Jer.  51.  7,  as  a 
golden  cup  in  the  hands  of  Jehovah — i.e.,  to  give  pain ; 
the  cup  of  salvation,  Ps.  16.  13,  denoted  the  joy  from  the 
river  of  God's  pleasure,  Ps.  2)^.  8  ;  the  cup  of  the  wine 
of  God's  wrath,  Eev.  14.  10,  was  the  vengeance  of  God 
apportioned  to  each. 

Joseph's  cup  was  that  out  of  which  he  drank,  and  wdiich 
was  taken  from  Benjamin's  sack,  Gen.  44.  1 2  ;  and  the  cup 
which  our  Lord  gave  to  his  disciples  at  the  Last  Supper  was 
one  out  of  which  they  drank  the  wine.  "  The  cup  of  sal- 
vation," is  an  expression  taken  from  the  custom  of  the  Jews 
of  making  a  feast  after  presenting  their  thank-offerings, 
when  the  i^riests  and  offerers  ate  and  drank  together. 
Among  other  rites,  the  master  of  the  feast  took  a  cup  of 
wine  in  his  hand,  and  solemnly  blessed  God  for  it,  and  for  the 
mercy  which  was  at  that  time  acknowledged,  and  then  gave 
it  to  all  the  guests,  of  which  every  one  drank  in  his  turn. 
Christ,  suffering  on  behalf  of  sinners,  in  the  hour  of  his 
agony,  prayed,  "  0  !  my  Father,  if  it  be  possible,  let  this 
cup  pass  from  Me,"  Mat.  26.  39.  When  afflictions  are  the 
result  of  God's  vindictive  justice,  then  "cup"  has  a  more 
awful  sense,  and  the  Avicked  are  often  threatened  with  the 
dregs,  which  is  the  most  unpleasant  part  of  the  liquor, 
Lsa.  51.  17, 

Japan. — A  good  medicine  tastes  bitter. 

Telugu. — Are  there  sweet  diseases  and  delicious  medicines  ? 


198  EASTERN  PROVERBS  AND  EMBLEMS 

Hell  is  the  Blackness  of  Darkness. — Mat.  22.  13. 

Heaven  is  compared  to  a  banquet  in  which,  amid  blazing 
lights,  chosen  guests  sit  down;  no  night  there;  but  hell  is 
the  cellar  outside  all  in  darkness ;  this  implies  terror  as  in 
Egypt,  Ex.  10.  21  ;  se^paration  from  good  people,  they 
stumble  and  wander ;  evil  deeds  in  secret  are  called 
cliambers  of  imagery,  Ez.  8.  12. 

Some  fires  have  light  but  are  dark.  Hell  is  the  blackness 
of  darkness,  Jude  13;  in  earth  there  is  some  light ;  in 
hell  none  natural,  artificial,  or  spiritual  ;  in  earth  some 
comfort,  in  hell  none.  The  Egyptian  darkness  might  be 
felt,  Ex.  2.  22,  but  was  only  for  a  time. 


Death-bed  Bepentanee,  or  making  Swords  when  the 
War  conies. — Luke  12.  20. 

Fersian. — Barley  at  the  foot  of  a  steep  ascent  is  useless 
— i.e.,  Ton  have  starved  your  horse,  so  that  he 
has  become  thin  and  weak,  it  will  be  to  no  pur- 
pose to  feed  him  when  you  come  to  a  steep 
ascent — i.e..  Preparation  for  an  enterprise  should 
be  made  beforehand. 

Bussian. — "When  he  was  drowning  he  promised  an  axe  ;, 
when  he  was  rescued  he  gave  only  the  haudle. 

Oriental. — The  wise  know  how  to  quit  the  world  before  the 
world  quits  them. 

Turh. — He  who  at  eighty  begins  to  learn  music  can  hear 
himself  at  the  judgment  day. 

Arab. — While  the  antidote  is  coming  the  snake-bitten  man 
dies. 

Kurd. — When  the  hen  dies  her  eyes  are  fixed  on  the  dung- 
hill. 

Gujcmii. — When  thirsty  to  dig  for  water. 

Tdu(ju. — Three  causes  of  transient  repentance — viz.,  the 
pains  of  travel,  the  effects  of  preaching,  and  the 
sight  of  death. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  199 

China. — It  is  too  late  to  pull  the  rein  when  the  horse  is  on 
the  edge  of  the  precipice.  It  is  too  late  to  stop 
the  leak  when  the  vessel  is  in  the  midst  of  the 
river. 

Turh. — We  die  as  we  live. 


Sin  as  a  Debt  Blotted  out. — Acts  3.  19. 

Chanak  writes,  "  to  extiuguish  fire,  remove  disease,  and 
pay  debts  are  of  use  as  they  increase  if  they  remain." 
Sinners  are  debtors,  the  money  duty  to  God,  Gal.  5.3; 
Eom,  8.  12,  15,  27. 

The  wicked  are  had  debtors  in  six  ^points : — 

1.  Unconcerned  about  the  debt,  so  Cain  who  slew  his 
brother,  Gen.  4.  7;  Mat.  18.  24;  Luke  16,  i. 

2.  Wasteful  about  saving  up ;  so  the  prodigal  son. 

3.  Love  not  to  see  tlie  creditor  or  settle  accounts ;  who 
is  God,  say  the  wicked. 

4.  Afraid  of  the  hailiff,  so  Cain  afraid  of  every  one  he 
met,  Gen.  4.  13,  14;  Adam  hid  himself.  Gen.  Z-  ^ '^  so 
Felix,  Acts  24.  25. 

5.  Dilatory,  so  the  debtor  who  asks  a  suspense. 
Mat.  18,  29;  so  excuses  for  the  supper,  Luke  14.  18. 

6.  Unable  to  imy,  Eom.  3.  19;  hence  punishment, 
2  Kings  4.  I.      Death  will  arrest,  Eccl.  8.  8. 

God  forgives  the  Delt,  novj  hy 

1.  Staying  the  process,  Job  33.  19,  21,  24. 

2.  Cancelling  the  bond,  Col.   2.  14;  the  handwriting 
against  us,  he  abolishes  the   old   covenant,  Heb.  8.  1 3 
sins  cast  into  the  depths  of  the  sea,  Mic.  7.  19.  ' 

3.  Acquittance  written  on  the  conscience,  Eom.  8.  6. 


The  Dew  of  God's  Providence.— Hos.  14.  5. 

The  dew  arising  from   the  moisture  evaporated  by  the 
sun  in  the  day,  and  falling  by  night,  refreshes  the  parched 


200  EASTERN  PROVERBS  AND  EMBLEMS 

earth,  and  often  supplies  the  want  of  rain.  The  short- 
lived character  of  the  form  of  godliness,  without  the 
power,  is  compared  to  early  dew  exhaled  soon  by  the 
sun,  Hos.  6.  4.  The  love  of  brethren  is  compared  to  the 
dew,  Ps.  I  33.  3.  God's  AVord  is  said  to  drop  as  rain,  and 
distil  as  dew,  Deut.  32,  2.  God's  influences  are  likened 
to  a  cloud  of  dew  in  the  heat  of  harvest,  Isa.  1 8.  4.  The 
refreshmg,  vivifying  influence  of  God's  spirit  is  in  this 
text  compared  to  the  silent  but  powerful  dew  as  the  dew 
of  herbs,  Isa.  26.  19. 

Providence  like  the  cleiu  in  seven  points  : — 

1.  Dciv  comes  from  above,  from  the  air,  not  from  the 
clouds  ;  "  drops  down ;"  so  Christ  promised  to  send  from 
above  the  Comforter,  John  14.  16.  Every  good  gift  is 
from  above,  Jas.  i.  17. 

2.  DeiD  is  the  result  of  the  sun's  influenec.  The  sun 
evaporates  the  water  which  the  cold  makes  to  descend, 
hence  the  brighter  tlie  sky  the  more  dewy  the  night ;  so 
Christ  shed  down  the  Spirit.  The  sun  must  w^ithdraw 
for  the  dew  to  fall ;  so  Christ  said  he  must  go,  but  the 
Spirit  will  abide,  John  14.  16. 

3.  Dew  falls  from  a  calm  unclouded  shy.  Wind  or  a 
cloud  will  dissipate  it ;  Christ,  the  Sun  of  Eighteousness, 
dispels  the  clouds  of  unbelief.  If  we  walk  in  the  light 
we  have  fellowship  with  God;  when  the  mind  is  so 
clouded  by  passion,  the  dew  of  the  Holy  Spirit  does  not 
fall. 

4.  TJic  dews  descent  is  silent  and  imperceptiUe  ;  rain 
falls  in  torrents.  Dew  is  seen  only  by  its  crystal  drops, 
Job  38.  28;  2  Sam.  17.  12.  The  dew  like  gravitation 
is  known  by  its  effects.  The  Kingdom  of  God  cometh 
not  by  observation.  The  still  small  voice  alone  is  heard, 
I  Kings  19.  1 1,  I  2.  Conversion  is  a  change  taking  place 
in  the  mind ;  hence  the  Spirit's  influence  is  compared  to 
the  wind,  John  3.  2  ;  we  cannot  see  it  or  tell  whence  it 
comes,  but  we  know  it  by  its  effects. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  201 

5.  Tlic  dew's  influence  is  all  pervading.  Where  dash- 
ing rain  will  not  enter  dew  will ;  it  rests  on  blades  of 
grass  ;  the  traveller's  head  is  filled  with  dew ;  so  under 
Christ's  influence.  All  partake,  it  pervades  each.  All 
things  are  become  new;  the  dry  bones  live,  Ezek.  37.  3. 

6.  Dew  often  copious,  always  seasonable.  In  Israel 
once  for  3^  years  there  were  no  dews — how  lamentable 
were  things,  2  Sam.  i .  2  i .  The  Spirit  in  the  latter  day 
is  to  be  poured  on  young  and  old.  When  the  weather  is 
hottest,  the  dew  is  heaviest ;  so  Stephen,  when  stoned, 
saw  heaven  opened.  Acts  7-55;  so  John,  banished  to 
Patmos,  was  in  the  Spirit  and  saw  wonderful  visions, 
Eev.  I .  I  o.  Innumerable  are  the  drops  of  dew  ;  such  are 
God's  graces. 

7.  The  deids  effects  arc  most  ohvious  and  salutary. 
Egypt  would  be  almost  uninhabitable,  were  it  not  for 
the  dews  ;  the  dew  of  heaven  was  promised  to  Ishmael. 
When  the  ground  is  parched  the  dew  gives  new  life  ;  so 
the  letter  IdUeth,  but  the  Spirit  gives  life,  2  Cor.  3.  6. 
The  sun  hardens  the  soil.  The  growth  of  plants  from 
the  dew  is  often  wonderful ;  so  the  believer  strikes  his 
roots  deep  in  the  Eock  of  Ages,  and  in  humility  bends 
towards  the  dust,  but  the  refreshing,  sheltering  branches 
shoot  up  in  beauty,  the  flowers  and  leaves  from  the  dew- 
drops  look  as  pearls,  so  beautiful  are  they — so  the  robes 
of  righteousness.  A  fragrant  smell  arises  in  the  morning 
from  the  dew  on  flowers ;  so  Christ  is  the  savour  of 
sweet  ointment,  "  Awake,  0  north  wind ;"  dead  souls  are 
nauseous.  Fruitfulness  and  moisture  are  necessary  to 
the  growth  of  plants,  the  dew  of  heaven,  and  fatness  of 
the  earth  are  conjoined  to  the  fruits  of  the  Spirit ;  the 
righteous  bring  forth  fruit  in  old  age ;  are  we  withered, 
God  is  no  niggard  with  gifts.  God  will  open  the  windows 
of  heaven,  Mai.  3.  1 1. 


202  EASTERN  PROVERBS  AND  EMBLEMS 

The  Spiritual  Life  mounting  on  Eagle's  Wings. 

Is.  40.30,  31. 

Sinritual  life  like  the  eagle  in  eight  joints : — 

1 .  The  eagle  is  the  king  of  birds  as  the  lion  is  of  beasts, 
so  the  saints  are  the  excellent  in  the  earth,  Ps.  16.  2,  3, 
more  excellent  than  their  neighbours,  of  whom  the  world 
was  not  worthy,  Heb.  11.  38,  Believers  are  sons  of  God 
and  of  royal  blood,  Eev.  1.6;  while  the  wicked  feed  on  the 
wind,  or  husks,  Hos.  12.  i,  the  righteous  have  spiritual 
manna  and  ano-els  as  attendants, 

O 

2.  Long  and  quick  sighted,  Job  39.  29,  hence  a  man 
is  called  eagle-eyed.  The  eagle  can  look  at  the  sun,  or  see 
from  above  tish  in  the  w^ater,  so  believers  behold  the  glory 
of  God  with  open  face,  2  Cor.  3.18;  and  as  the  secrets  of 
the  Lord  are  with  them  that  fear  him,  Ps.  25.  14,  Gen. 
18.  17,  they  see  the  end  of  the  wicked,  2  Sam.  14.  20. 

3.  Swift,  they  have  long  wings  ;  hence  Solomon  says, 
"  Eiches  make  themselves  wings,  and  fly  away  like  an 
eagle,"  Ps.  23.  5.  David,  lamenting  the  death  of  Saul 
and  Jonathan,  says,  "  They,  as  friends,  were  stronger  than 
lions  and  swifter  than  eagles,"  2  Sam.  1.23.  Nebuchad- 
nezzar came  as  an  eagle  against  the  temple.  Job  compares 
life  to  an  eagle,  9.  26,  Ez.  17.  2-10,  liev.  14.  6  ;  hence,, 
Nebuchadnezzar  is  represented  as  a  great  eagle,  with 
great  wings  and  long  feathers — i.e.,  having  various  nations 
in  his  empire,  and  took  the  highest  branch  of  a  cedar. 
The  Eomans  are  called  eagles,  Deut.  28.  49.  The  prayer 
of  the  righteous  swiftly  reaches  heaven. 

4.  Mouoit  high,  out  of  sight ;  lost  in  the  clouds,  above 
the  tempest  and  lightning,  trees  appear  as  slnaibs,  a  city 
as  a  village ;  worldlings  are  moles  or  w^orms  which  grovel 
in  the  earth,  but  believers  have  their  conversation  in 
heaven,  Phil.  3.  20,  mounting  up  on  the  wings  of  faith  and 
prayer,  Col.  2)-  ?>>  not  like  Nebuchadnezzar,  who  built  his 
nest  on  high  for  purposes  of  pride,  Dan.  4.  30. 

5.  Not  tired  in  their  flight.  Believers  do  not  faint. 
Is.  40.  3  I  ;  though  the  flight  to  heaven  be  long,  yet  the 
wings  of  faith  and  love  bear  them  up. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  205 

6.  Aim  at  high  things,  not  at  flies  or  worms.  A 
liussian  proverb  says,  "Eagles  catch  no  flies,"  Ph.  3.  8  ; 
not  like  the  crow,  who  goes  out  early  for  this  purpose, 
Job  39,  27,  28. 

7.  Nestle  on  high,  Ez.  17.  37,  amid  lofty  rocks  above 
the  clouds,  where  no  enemy  can  come. 

8.  Lively  in  old  age,  by  moulting  the  eagle's  youth  is 
renewed,  Ps.  103.  5.  On  getting  new  feathers  his  power  of 
flight  is  renewed.  The  eagle  is  so  strong  as  to  be  able  to 
carry  away  a  lamb  or  a  child.  Believers  put  on  the  new 
man,  the  old  is  cast  off.     Angels  have  immortal  youth. 

The  young  are  home  on  the  mother's  wings,  Deut.  32. 
1 1-14,  so  the  Jews,  Ex.  19.  4. 

Aitareya  Veda. — Though  a  hundred  bodies  like  iron  chains 
hold  me  down,  yet  like  a  fiilcon  I  quickly  rise. 
Persian. — The  lion  does  not  eat  the  dog's  leavings. 


The  Earnest  of  the  Spirit. — 2  Coe.  i.  22. 

In  various  parts  of  India  at  the  ceremony  of  betrothal 
the  bride's  father  offers  to  the  bridegroom's  father,  as  an 
earnest,  betel-nut,  turmeric,  and  flowers  ;  betel-nut,  clothes,. 
and  flowers  are  offered  on  a  similar  occasion. 

An  earnest  is  something  of  value  which  one  person  gives 
to  another  to  hind  a  bargain.  If  one  has  a  house  to  sell, 
and  any  one  is  disj)osed  to  buy  it,  it  might  not  be  quite 
the  proper  time  for  the  seller  to  give  him  immediate  posses- 
sion, or  for  him  to  settle  all  the  terms  ;  but  to  make  sure 
of  the  house,  the  buyer  would  give  a  part  of  the  payment, 
and  this  would  show  tliat  he  was  in  earnest,  and  engaged 
to  have  it,  and  that  tlie  seller  was  quite  in  earnest,  and 
engaged  to  sell  it.  Then,  to  have  the  Spirit  of  God  in 
us,  is  to  have  God's  earnest  that  he  will  give  us  heaven. 
And  how  shall  we  know  that  God's  Spirit  is  acting  in  us  ? 
Why,  when  he  is  acting  hy  us.  If  we  are  "  led  by  the 
Spirit"  we  shall  "walk  in  the  Spirit,"  Rom.  8.  14.  We 
cannot  have  the  Holy  Spirit  if  we  lead  unholy  lives. 


204         EASTERN  PROVERBS  AND  EMBLEMS 

The  Angelic  Encampment.— Ps.  34.  7. 

Angels  are  said  to  be  full  of  eyes,  before  and  behind, 
Eev.  4.  6,  to  denote  their  knowledge  of  the  past  and  future, 
I  Pet.  I.  12.  Angels  are  called  a  host,  Gen.  32.  i  ;  com- 
manded by  Christ,  the  Captain  of  Salvation  ;  they  protect 
the  saints ;  they  slumber  not  like  some  watchmen,  are 
called  holy  watchers,  Dan.  4.  i  3  ;  the  figure  of  Cherubim, 
an  order  of  angels,  had  four  faces — that  of  a  man,  repre- 
senting their  majesty,  prudence,  and  beauty ;  that  of  a 
lion,  their  strength  and  courage ;  that  of  an  ox,  their 
patience  and  diligence ;  and  that  of  an  eagle,  their  quick 
vision  and  continued  vigour. 

The  great  Mogul  at  Agra  nsed  to  have  an  encampment 
several  miles  in  circumference,  accommodating  many 
thousand  soldiers  ;  it  was  soon  broken  up,  and  removed 
to  another  j)lace.  The  angels'  encampment  has  many 
millions  of  troops  in  number,  Dan.  7.  5-14.  Christ  on 
the  Cross  said  he  could  call  to  his  aid  twelve  legions 
of  angels,  or  80,000.  Those  angels  are  encamped,  and 
are  powerful ;  they  broke  the  iron  gates.  Acts  12.  10; 
caused  earthquakes,  Mat.  28.  2;  destroyed  185,000 
Assyrians  in  one  night ;  killed  all  the  first-born  in  Egypt 
in  one  night ;  they  are  orderly  ;  Michael  and  his  angels 
fought  with  the  devil,  Eev.  i  2.  7-9.  They  smote  Herod 
for  his  pride,  Acts  12.  23,  Balaam  for  his  covetousness, 
Sodom  for  its  sin.  Gen.  19.  11. 


Example. — i  Pet.  2.  21. 

China. — The  best  cure  for  drunkenness  is  when  sober  to 
observe  the  drunken  man. 

Arab. — The  mistakes  of  a  learned  man  are  like  a  ship- 
wreck, which  wrecks  many  others  with  it. 

Basq_ue. — Corruption  begins  from  the  head — i.e.,  from  the 
chiefs. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  205 

The  Great  Family  of  Believers. — Eph.  3.  14. 

God  is  our  father,  the  Church  our  mother;  all  the 
faithful  are  our  brethren.  The  many  millions  of  angels 
in  heaven  are  comprehended  within  this  family  as  well  as 
the  saints  upon  earth.  As  faithful  people  are  our 
brethren,  it  must  be  our  duty  to  love  them,  and  to  bear 
in  mind  that  wise  advice  of  Joseph  to  his  brethren,  see 
that  ye  fall  not  out  hj  the  way,  Gen.  45.  24.  In  our 
journey  through  life,  we  are  under  so  many  trials  and 
afflictions,  that  it  is  both  foolish  and  wicked  for  the 
faithful  to  add  to  one  another's  troubles  by  strife  and 
envying,  by  quarrellings  and  disputiugs.  Proud  people 
are  ashamed  of  their  poor  relations ;  but  we  must  not  be 
ashamed  to  own  the  poorest  child  in  the  family  of  God, 
Avho,  perhaps  after  a  laborious  life  of  faith  and  patience, 
will  be  our  superior  in  the  kingdom  of  heaven. 

A  family  is  a  resting-place  from  worldly  cares,  so  is 
the  family  whose  father  is  God ;  Christ  the  elder  brother 
or  head,  Col.  i .  1 7  ;  the  Holy  Spirit  the  guide ;  and  all 
true  believers  members. 

Russian. — Away  from  our  native  country  even  a  crow  is 

dear. 
Basque. — Blood    boils    without   fire — i.e.,  injury   done    to 

one's  relations. 
China. — A  powerful  man  regards  no  burden  ;  a  tradesman 

no   distance ;    to   a   learned  man   no   country  is 

foreign,    and   a   fine    speaker    finds   no    enemy, 

Eph.  2.  19. 
Malay. — Will  a  man  put  out  his  salt  in  the  rain  ? — i.e.,  a 

man  exposing  the  faults  of  his  family. 
Hasqiie. —  The  big  fish  lives  on  the  little  ones. 
Spanish. — The  wrath  of  brothers  is  the  wrath  of  devils. 


Satan  the  Father  of  Lies. — John  8.  44. 

Jesus  Christ  is  the  true  lirjht ;  but  the  devil  is  the  prince 
of  darkness,  the  god  of  this  world,  who  blinds  men's  eyes 
that    they   may  not  see    the  truth,   2   Cor.  4.  4.     The 


2o6  EASTEJ^N  PROVERBS  AND  EMBLEMS 

Saviour  is  a  shepherd  who  gives  his  life  for  the  sheep ; 
but  the  devil  is  a  lion  who  goes  about  seeking  what  he 
may  devour,  i  Pet.  5.5.  The  one  is  a  lamb,  meek  and  harm- 
less ;  the  other  a  serpent,  full  of  devices  and  more  subtle 
than  any  beast  of  the  field.  The  one  raises  men  to  life  ; 
tlie  other  was  a  murderer  from  the  beginning.  The  one  is 
our  advoeate  with  the  Father,  suffering  and  pleading  for  the 
pardon  of  our  sins ;  the  other  is  the  accuser  of  the 
brethren;  first  tempting  them  to  fall  into  sin,  and  then 
iiccusing  them  that  they  may  fall  under  the  judgment  of 
God.  Jesus  Christ  is  the  truth  and  the  devil  is  the  father 
of  lies.  And  lastly,  Jesus  Christ  is  the  true  God 
worshipped  by  all  believers,  and  the  devil  is  the  false 
god  worshipped  under  a  variety  of  names.  The  children 
of  the  devil  are  like  the  devil,  as  the  young  viper  is  like 
the  old  one. 

Judas,  the  traitor,  was  hence  called  a  devil,  John  6.  70, 
as  God  is  called  the  father  of  mercies,  so  is  the  devil  of 
lies ;  he  was  first  an  angel  of  light,  and  then  by  his  lies 
induced  one-third  of  the  angels  to  rebel  against  God ;  he 
told  lies  to  Eve  in  the  garden,  Gen.  3.  6,  and  to  Christ 
in  the  desert.  The  devils  are  also  compared  to  hirds 
of  prey  for  their  piercing  eye,  sudden  pouncing,  residence 
in  the  air,  Eph.  2.  2,  yet  Satan  was  once  called  the 
son  of  the  morning.  Is.  14.  12,  The  Danes  call  lies 
the  devil's  daughters. 

Spanish. — When  the  devil  says  his  prayers  he  is  about  to 

cheat — i.e.,  an  angel  of  light. 
Afglian. — She  herself  commits  the  sin  and  curses  Satan  for  it. 
Aral). — He  gives  advice  such  as  the  cat  gave  to  the  mouse 

or  the  devil  to  men. 


Keep  the  Feet  in  God's  House. — Ecc.  5.  i. 

This  text  means  take  heed  to  your  ways  in  God's 
house.  See  that  ye  walk  circumspectly.  As  in  walking 
we  take  as  much  care  as  we    can  to    keep    our  feet  from 


ILLUSTRATIVE  OF  OLD  TRUTHS.  207 

stumbling ;  so,  in  going  to  the  house  of  God,  we  must 
take  care  about  the  state  of  our  minds.  Wlieu  Moses 
saw  the  Angel  of  the  Lord  in  tlie  burning-bush,  the  voice 
of  God  said  to  him,  "  Put  off  thy  shoes  from  off  thy 
feet,  for  the  place  whereon  thou  standest  is  holy  ground," 
Ex.  3.  5  ;  and  when  Joshua  saw  the  same  Angel,  he 
said,  "  Loose  thy  shoe  from  off  thy  foot,  for  the  place 
whereon  thou  standest  is  holy,"  Josh.  5.  15.  In  both 
these  instances  it  is  believed  that  the  Lord  Jesus  Christ 
took  human  form  in  appearance,  before  he  really  took 
our  nature,  and  died  to  redeem  us,  and,  by  commanding 
the  removal  of  the  shoe  from  the  foot,  he  showed  that 
nothing  which  was  defiled  could  acceptably  appear  in  his 
presence.      So  Jacob  in  the  desert.  Gen.  28.  17. 

Look  before  you  leap.  He  that  hastens  with  his  feet 
sinneth,  Prov.  19.  2;  John  18.  10.  Chanak  s.q.js,,  "A 
IDrudent  man  moves  with  one  foot,  but  does  not  move 
the  other  till  he  considers  where  he  goes  to."  The 
Fhilistines  were  punished  for  touching  the  ark,  i  Sam, 
6.  1 9  ;  a  beast  that  touched  Sinai  was  to  be  killed, 
Heb.  12.  20;  Nebuchadnezzar  was  chastised  for  usino- 
at  a  feast  the  vessels  of  the  temple,  Dan.  5.  23. 
The  sacrifice  of  fools  is  an  offermg  without  obedience. 
Christ  flogged  those  that  bought  and  sold  in  the  temple, 
John  2.  15. 

CJdnese. — Destroy  all  passion  when  you  light  Buddha's  lamp. 
Malabar. — Sport  not  with  a  king,  nor  with  fire,  water  and 

elephants. 
Veman. — Observances  void  of  purity  of  heart !  to  what  end 

are  they  ?  to   what  is  the   preparation   of  food 

without  cleansing  the  vessel  ?  Mat.  15.  8. 
Malalar. — Elephants  will  fall  down  if  the  feet  sUde. 
Bussian. — Set  a  fool  to  worship  and  he  will  break  his  neck. 
Persian. — What  has  a  dog  to  do  in  a  temple  ? 
Tamul, — A  cat  that  lives  in  the  temple  fears  not  the  gods 

— i.e.,  familiarity  breeds  contempt. 


2o8  EASTERN  PROVERBS  AND  EMBLEMS 

God's  Name  on  the  Believer's  Forehead. — Eet.  22.  4,  5. 

The  Vishnuvitcs  have  the  tilul',  or  foreliead  mark,  a 
longitudinal  line  marked  in  vermilion ;  the  Sivites  a 
parallel  line  of  a  turmeric  colour.  The  Athenians  marked 
an  owl  on  their  captives'  foreliead ;  idolaters  put  on  such 
the  mark  of  their  god  as  Jupiter's  thunderbolt,  Ne^^tune's 
trident.  The  forehead  is  the  most  cons2ncuous  part ;  the 
countenance  being  the  index  of  the  mind,  and  implies 
an  open  confession,  as  Paul  was  a  chosen  vessel  to  hear 
Christ's  7iame  before  the  Gentiles,  Acts  9.  15,  16.  It 
was  a  custom  of  ancient  date  in  Asia  to  mark  servants 
on  the  forehead ;  hence  in  Ezek.  9.  4,  the  Angel  sets  a 
mark  on  the  foreheads  of  the  men  who  cry  for  the  abomi- 
nations of  the  time.  The  Jews  were  forbidden  to  hrand 
the  forehead,  Lev.  19.  28.  Only  the  High  Priest  bore 
on  it  a  plate  of  gold,  on  which  the  name  of  God  was 
written, 

Paul  said,  I  bear  on  my  body  tlie  marks  of  the  Lord 
Jesus — i.e.,  the  scars  of  the  stripes  he  received,  Gal.  6.  i  7. 
Believers  have  God's  mark  in  regeneration,  and  sancti- 
fication  impressed  on  them,  i  Pet.  2.9;  the  oiamc  is 
Jehovah,  Zech.  14.  20;  WTitten  not  with  m^-,  but  with 
the  Spirit  of  the  Living  God,  2  Cor.  3.  3. 


Christ  the  sure  Foundation.— Is.  28.  16;  i  Tet.  2.  6-8. 

God's  Church  is  compared  to  a  building,  as  the  temple 
was  the  visible  residence  of  God.  "  Ye  are  the  temple  of 
God,"  I  Cor.  3.  16. 

A  good  building  must — 

I ,  Be  erected  on  a  solid  foundation  :  all  rests  on  the 
foundation.  Christ  is  the  "  roeJc  of  ages,"  "  the  foundation 
of  Apostles  and  prophets,  Christ  being  the  chief  corner- 
stone,"  Eph.  2.  20,  as  well  as  the  foundation.  Some  build 
on  the  sa7id  of  self -righteousness,  but  "  God  lays  in  Sion 
a  tried  stone,  a  precious  corner-stone,"  Is.   28.  16.     The 


ILLUSTRATIVE  OF  OLD  TRUTHS.  209 

foundation  is  out  of  sights  so  Christ  must  be  strong  to  bear 
the  superstructure  ;  earthquakes  cannot  destroy  it. 

2.  Have  a  regular  and  orderly  erection,  the  rule  of  archi- 
tecture applied  to  its  building,  so  Israel's  Church  was  "accord- 
ing to  the  -pattern  shown  in  the  mount,"  Heb.  8.  5.  Sin 
breaks  up  the  harmony  of  society,  grace  unites  in  a  church, 
"  God  is  not  the  author  of  confusion."  "  That  he  mirjlit 
gather  together  in  one  all  things.'''  On  the  regularity  of  a 
building  depends  much  of  its  strength,  so  "  the  unity  of 
the  spirit  in  the  bond  of  peace,"  how  symmetrical  was 
Solomons  temple,  so  the  spiritual  one,  "the  lohole  building 
fitly  framed." 

3.  Be  composed  of  many  stones.  Every  stone  has  its 
place,  though  there  be  many ;  some  are  polished,  as  James, 
Cephas,  John  "  pillars,"  some  of  these  are  hidden,  some 
form  the  cojnng,  yet  all  are  on  the  foundation.  Some 
houses  are  of  turf,  or  layers  of  brick,  or  sandstone,  or 
marble,  but  God's  houses  are  of  lively  stone,  i  Pet.  2.  4  ; 
pictures,  statues,  sometimes  seem  alive,  but  here  the  stones 
are  living — i.e.,  active. 

4.  Undergo  a  great  transformation.  Polished  statuary 
and  fine  buildings  are  originally  from  the  quarry,  so 
believers  were  encrusted  with  fleshly  lusts,  sunk  in  the  mire 
of  spiritual  corruption ;  so  Paid  the  blasj)hemer  preached 
the  faith  he  once  destroyed,  "  Look  imto  the  rock  whence 
ye  were  hewn." 

5.  Have  a  sldlful  architect  in  their  transformation, 
Christ  is  such,  Heb.  3.  4.  Stones  are  inactive  to  raise  them- 
selves from  the  quarry;  scaffolding  and  masons  are  required; 
so  in  Solomon's  temple,  Jews,  Canaanites,  Tyrians,  were 
employed ;  Cyrus  was  subsequently  God's  servant  for  its 
rebuilding,  Ez.  5.  13;  in  the  scaffolding  of  Solomon's 
temple  no  noise  of  axe  or  hammer  was  heard. 

6.  Be  cemented  in  the  strongest  way.  Th.Qvc 2:)osition  unites 
stones,  but  the  best  union  is  cement,  the  whole  body  com- 
posed of  that  which  every  joint  supplieth,  Eph.  4.  6  ;  love 
is  the  hond  of  perfectness,  Col.  3.  14.     Earthquakes  may 

p 


2IO  EASTERN  PROVERBS  AND  EMBLEMS 

split  the  building  without  breaking  the  cement,  "who  shall 
separate,"  Eom.  8.  35. 

7.  Be  formed  into  a  complete  hcibitation,  fast  in  extent, 
and  ornamental,  "  a  fount  for  cleansing,  illuminated  by  the 
seven  spirits  of  God ;"  it  has  a  throne  of  grace.Heb.  4.  6. 

JIalabar. — The  foundation  for  a  tliatclied  and  for  a  tiled 
house  will  be  laid  the  same  way. 

Persian. — A  little  water  is  sufficient  for  clay  already 
moistened — i.e.,  little  instruction  will  suffice  for 
him  who  has  got  a  foundation  by  previous  study. 


God  the  Fountain  of  Living  Waters. — Jee.  2.  13. 

Water  is  essential  for  life  as  well  as  for  health,  it  is  con- 
tinually applied  in  Holy  Scripture  to  represent  the 
necessity  of  divine  grace  ;  and  thus  a  well  or  spring  of 
water  becomes  an  emblem  of  the  eternal  source  of  all 
spiritual  blessings,  and  of  salvation  itself.  The  blood  of 
our  blessed  Saviour,  by  which  his  people  are  washed  from 
the  defilements  of  sin,  is  called  a  fountain  opened  to  the 
house  of  David,  and  to  all  the  inhabitants  of  Jerusalem, 
for  sin  and  for  uucleanness,  Zech.  13.  i.  The  quickening 
and  refreshening  influences  of  the  Holy  Spirit,  are  in  like 
manner  compared  by  our  Lord  Himself  to  rivers  of  living 
water,  John  7.  38  ;  God  declaring  Himself  "a  fountain  of 
living  waters,"  sets  Himself  forth  as  the  source  of  all 
temporal  and  spiritual  good. 

With  what  eager  longing  must  the  pilgrims  crossing  the 
desert  look  forward  to  their  repose  on  the  favoured  spot, 
where  a  perpetual  spring  creates  a  little  island  of  verdure 
or  oasis  in  the  midst  of  the  burning  plain  ! 

God  is  called  "  The  Fountain  of  Living  Waters," — i.e., 
waters  always  moving,  flowing,  and  in  action  ;  the  con- 
stant supply  of  all  the  comfort  and  relief  we  can  i^ossibly 
need  ;  in  contrast  to  dead  or  stagnant  waters,  which  con- 
stantly send  forth  a  noisome  smell. 


ILL  USTRA  TIVE  OF  OLD  TR  UTHS.  2 1 1 

The  sun  lias  not  the  less  light  for  filling  the  air  with 
light.  A  fountain  has  not  the  less  for  filling  the  lesser 
vessels.  There  is  in  Christ  the  fulness  of  a  fountain.  The 
•overflowing  fountain  pours  out  water  abundantly,  and  yet 
remains  full.  God  is  such  an  overflowing  fountain ;  he 
fills  all,  and  yet  remains  full.  As  the  worth  and  value  of 
many  pieces  of  silver  is  in  one  piece  of  gold,  so  all  the 
petty  excellences  scattered  abroad  in  the  creature  are 
united  in  God. 

God  is  like  a  fountain  in  eight  points  : — 

(i)  The  source  of  rivers,  so  God  of  life,  natural  and 
spiritual,  Eev.  21.  6;  (2)  yields  ahundantly :  God  is  an 
ocean  of  goodness  ;  (3)  2^ours  freely  into  low  places,  Jas. 
4.  6  ;  so  the  founts  of  the  Ganges,  rising  in  the  snows  of 
Gangotri,  flow  into  the  Ganges  valley ;  (4)  free  to  all.  Is. 
54-1;  (5)  clear:  rivers  have  sediment  in  them;  (6) 
pleasant :  refreshes  the  garden  of  the  Church ;  water  makes 
vegetation  spring  up,  even  in  the  sandy  deserts ;  (7)  con- 
stant :  tanks  dry  up  often  in  hot  weather.  Abraham's 
servants  dried  up  the  well ;  but  this  is  a  fountain  sealed 
against  filth,  Cant.  4.  12  ;  (8)  often  hidden:  yet  known 
by  its  waters.  Christ's  fountain  was  opened  on  the  cross 
when  his  side  was  pierced,  and  when  he  sweat  blood;  the 
dying  thief  was  a  monument  of  its  efficiency. 

Baghuvansa. — The  roads  leading  to  perfection,  which  vary 
according  to  the  different  revealed  systems,  all 
end  in  Thee  (God),  as  the  waves  of  the  Ganges 
flow  to  the  ocean. 

Bhagavat  Gita. — Ou  God  all  this  universe  is  woven,  as  "-ems 
on  a  strins:. 


The  Fowler  of  Souls.— Eph.  6.  ir. 

We  sometimes  see  a  fluttering  of  wings  among  the  '^rass 
on  a  bank,  which  shows  that  some  poor  bird  is  taken 
in  the  snare,  and  is  vainly  struggling  to  be  free,  but  the 

P  2 


212  EASTERN  PROVERBS  AND  EMBLEMS 

snare  was  set  so  skilfully  that  tlie  bird  could  see  nothing 
of  its  danger,  but  flew  into  it  unawares. 

There  is  an  enemy  who  is  ever  setting  snares  in  our 
path — Satan ;  and  the  snares  are  those  many  false 
reasonings  and  vain  seductions  by  which  he  misleads  to 
their  ruin  such  as  are  unwary  and  unstable.  To  one 
he  says,  "  Stolen  waters  are  sweet,  and  bread  eaten  in 
secret  is  pleasant,"  Pr.  9.  1 7.  Satan  tried  to  sift  Peter 
like  wheat,  Luke  22,  31  ;  against  some  he  sends  fiery 
darts,  Eph,  6.  16,  with  others  he  wrestles,  Eph.  6.  11. 
Satan  as  a  fowler  is  crafty,  appears  in  disguise  as  an 
angel  of  light,  2  Cor.  11.  14;  cruel,  hunts  and  persecutes 
God's  people,  who  are  like  the  dove  before  the  hawk. 
He  is  also  for  his  destructiveness  called  the  great  Dragon, 
Eev.  20.  2. 

Persian. — He  is  put  into  a  sack  with  a  bear — i.e.,  in  the 

bands  of  one  too  strong  for  him. 
Fersian. — The  devil  does  not  spoil  bis   own  bouse,  Mat. 

12.  26. 


Christ  a  Friend.— John  15.  15. 

Christ's  friendsMj)  differs  from  carMy  friends! dp  in 

five  2')oints : — 

True  friendship  implies  symimtliy  :  such  Job's  friends 
showed  not,  but  Christ  is  touched  with  a  feeling  of  our 
infirmities,  Heb.  4.  15.  Union:  can  two  walk  together 
nnless  they  be  agreed  ?  Saul  and  Jonathan  had  their 
hearts  knit,  i  Sam.  18.  i,  so  Christ  to  his  people,  Eph. 
2.  14—16,  Prov.  27.  17.  Love  :  the  offsj)ring  of  desire  ; 
Christ  loves  to  the  end,  and  has  peculiar  knowledge,  the 
fuel  for  this  love,  John  10.  27;  but  the  love  of  Christ 
passes  knowledge.  Intercourse  :  absence  regretted :  Christ 
was  a  great  friend  to  Lazarus  and  the  Bethany  family. 
Christ  is  said  to  sup  with  the  believer,  Eev.  3.  20.  John 
Lay  on  Christ's  bosom,  John  13.  23.      Secrets   are  made 


ILLUSTRATIVE  OF  OLD  TRUTHS.  213 

known,  so  Abraham,  the  friend  of  God,  found,  Gen.  i  8. 
17,  Prov.  27.  6  ;  faithful  are  the  •wounds  of  a  friend. 

Christ's  friendship  is  never  broken  up — formed  with 
mean  persons — Christ  forsakes  not  in  adversity,  and  even 
lays  down  his  life — no  king  a  friend  to  a  beggar ;  Christ 
the  companion  of  publicans  and  sinners — no  time  or  cir- 
cumstances change  it — always  able  as  well  as  willing  ;  as 
shown  in  Dorcas  and  Lazarus's  case,  Acts  9.  38—41, 
John  1 1 . 

Persian. — Those  false  friends  whom  you  see  are  like  flies 

arouud  the  sweetmeats. 
NaladayuT. — Friendship  with  the  mean,  like  the  shadow  of 

moruing,  will  coutiuually  decrease. 


Christ  the  first  Fruits  of  them  that  Slept. — i  Cob.  15.  20. 

The  first  fruits  of  the  harvest  were  the  'plcdrjc,  of  the 
whole,  such  was  Christ's  resurrection  of  ours,  or  as  the 
swallow  and  budding  of  flowers  are  of  spring ;  when  the 
body  which  called  the  worm  its  sister  shall  shine  as  the 
sun.  The  first  fruits,  like  the  first  born,  were  esteemed  the 
most  vahtcible,  hence  the  Canaanites  caused  their  first- 
born to  pass  through  the  fire,  in  order  to  appease  the 
anger  of  their  deities  ;  one  of  the  Icings  of  Moah,  when  in 
danger  from  enemies,  offered  up  his  eldest  son,  2  Kings 
3.  27.  Cain  brought  to  God  the  first  fruits  of  the 
ground,  as  Abel  did  the  firstlings  of  the  flock,  Gen.  4,  4  ; 
the  Jews  always  did  so,  Num.  18.  12. 


Afiiiction's  Furnace. — Is.  48.  10. 

There  are  two  furnaces,  one  of  sanctified  affliction,  as 
Egypt  was  to  the  Jews,  Deut.  4.  20,  i  Pet.  i.  6,  7  ;  the 
fiery  furnace  injured  not  the  three  Hebrew  children,  Dan. 
3,25;  the  other  of  unsanctified  like  Nebuchadnezzar's  fiery 
furnace  which  consumed  the  evil,  Dan.  3.  22  ;  the  former 
is  like  a  pruning-knif e  which  improves  the  plant,  the  latter 
like  a  chopper  that  cuts  it  off,  Mat.  13.  42—50. 


214  EASTERN  PROVERBS  AND  EMBLEMS 

God's  afflicted  i^eople  are  compared  to  silver.  The- 
precious  Dietals  are  first  taken  out  of  the  earth,  The^ 
are  then  im^ntre — mixed  with  other  substances,  and  in 
this  state  they  are  called  ores.  In  order  to  refine  them 
they  are  put  into  a  furnace,  and  exposed  to  great  heat.  But 
this  does  not  injm^e  them ;  it  only  takes  from  them  what 
is  impure,  and  leaves  the  gold  or  the  silver  bright,  beau- 
tiful, and  clear.  The  refiner  watches  the  metals  all  the 
time  they  are  in  the  fire  ;  and  when  he  finds  that  they 
are  so  clear  and  pure  that  he  can  see  his  own  face  reflected 
in  them,  he  takes  them  out  of  the  furnace  and  uses  them 
for  the  purposes  he  intended. 

Aflictions  of  Tighteous  and  wicked  differ  in  four  points  : — 

In  Malachi  3.  3,  God  compares  the  afflictions  with 
which  he  tries  his  people,  to  the  fmiiace  into  which 
the  gold  and  silver  are  cast  to  be  refined  and  purified. 
God  loves  and  values  his  people.  He  calls  them  his 
"  treasure,"  his  "  jewels."  But,  like  the  gold  and  silver,, 
they  have  that  in  them  which  is  impure — sin.  And  this 
sin  must  be  taken  away.  God's  people  must  be  made 
pure  and  holy  before  he  can  have  pleasure  in  them  and 
use  them  for  his  service,  or  take  them  to  adorn  his  glorious 
home  in  heaven.  And  how  does  God  purify  them  ?  Sin 
must  be  taken  away  by  Christ,  and  the  heart  must  be  made 
clean  by  the  Holy  Spirit.  God  has  many  ways  of  working, 
all  this  in  his  people,  and  one  way  is  by  affliction.  Like 
the  refiner,  he  puts  his  precious  gold  and  silver  into  the  fur- 
nace— the  furnace  of  affliction.  He  sends  sorrow  and  pain 
and  sickness  upon  them.  And  why  ?  iN'ot  to  hurt  them: 
no;  but  just  for  the  same  reason  that  the  refiner  puts  his 
metals  into  the  fire,  to  melt,  to  soften,  to  purify  them.  And 
then,  like  the  refiner,  God  watches  over  them.  He  does  not 
let  them  suffer  more  or  longer  than  is  right ;  and  when 
he  has  made  them  what  he  intended  by  putting  them  into 
the  furnace,  he  takes  them  from  it.  What  God  desires  is  to 
see  his  own  image,  his  own  likeness,  reflected  in  his  people. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  215 

A  silver  coin  or  medal  is  generally  stamped  with  the 
image  of  the  sovereign ;  this  can  be  done  only  when  the 
metal  is  soft,  and  it  is  made  soft  by  the  heat  of  the  fire. 
So,  God's  people  should  bear  the  likeness  of  Christ,  their 
King,  stamped  upon  them  in  their  conduct ;  and  God 
sends  affhction  to  soften  their  hearts,  that  they  may  more 
easily  receive  that  holy  impression,  and  so  become  more 
and  more  like  Jesus. 

SansTcrit. — A  bad  man,  gold,  a  drum,  a  woman,  a  bad  horse, 
stalks  of  sugar-cane,  sesamum  seed,  and  Sudras, 
should  be  beaten  to  improve  their  qualities. 
Atmabodh. — After  mortifying  the  body,  the  pure  spirit  is 
discerned  by  reason,  as  rice  is  separated  from  the 
husk  by  beating  it. 
Bengal. — The  crocodile  on  the  water  and  the  tiger  on  land 

both  strive  to  break  my  neck. 
Tamiil. — Though  worn  by  attrition,  the  sandal-wood  loses 

not  its  savour. 
China. — Clouds  pass,  but  the  rains  remain. 
Sanskrit. — A  crane's  meditation — i.e.,   seem  to  be  medi- 
tating, when  they  are  ready  to  pounce  on  the  fish. 
Sanskrit. — He  who  is  wise  is  strong;  the  foolish  have  no 

strength. 
Sanskrit. — Pools  learn  by  the  past — i.e.,  experience  a  dear 
school. 


The    Church  a    Garden   enclosed. — Cant.  4.   12. 
The  Cliwrch  like  a  garden  in  seven  ^points : — 

Paradise  means  a  beautiful  garden,  to  which  Christ 
refers,  Luke  23.  43;  Babylon  had  hanging  gardens  on 
the  roofs  of  the  houses. 

As  the  waste  wilderness  is  the  emblem  of  the  world, 
so  a  choice  garden  is  set  forth  as  an  image  of  God's 
Church,  as  is  also  a  vineyard,  Mat.  20.  I  — 16.  A  garden 
is  a  place  enclosed  out  of  the  common  loaste  ground,  and 
set  apart  for  special  culture  and  fruitfulness.  Its  site  is 
chosen  for  advantage  of  soil  and  shelter ;  as  well  as  for 
that  abundant  supply  of  water,  which  is  so  needful  for  the 
health  and  produce  of  its  plants.     Care  is  ever  taken  to 


2i6  EASTERN  PROVERBS  AND  EMBLEMS 

screen  it  from  every  rude  hlast,  to  maintain  or  improve  the 
natural  goodness  of  tlie  ground,  and  to  make  the  water 
flow  in  such  channels  as  may  conduct  it  most  easily  to 
the  several  plots  and  borders.  In  laying  out  a  garden, 
it  is  divided  and  arranged  according  to  some  well- 
ordered  pattern ;  and  he,  who  is  set  "  to  dress  it  and  to 
keep  it,"  is  ever  careful  both  to  remove  whatever  is 
common  and  unsightly,  and  to  fill  every  nook  and  angle 
with  the  choicest  flowers,  and  the  most  useful  and 
delicious  fruits.  The  owner  of  the  garden  delights  to 
come  into  it  when  the  tender  shoots  are  first  showing 
themselves  above  the  ground,  or  when  it  is  in  all 
the  pride  of  summer  beauty  or  autumnal  fruitfulness, 
Eev.  I,  13.  Its  sunny  stillness  and  repose  invite  to 
peaceful  meditation.  Its  exact  order,  its  smooth  lawns, 
its  many-coloured  borders,  cool  shades,  and  clear  waters 
are  soothing  to  the  eye  that  is  wearied  w^ith  the  glare  and 
confusion  of  the  crowded  marts ;  while  the  soft  breeze 
that  whispers  among  the  fruits  and  flowers  is  laden  with 
the  most  grateful  fragrance. 

It  is  thus  tha.t  God  has  chosen  out  of  the  world  a 
Church,  or  "  peculiar  people,"  to  be  his  own  portion  and 
inheritance.  He  fences  and  protects  it  from  the  enemies 
that  seek  its  ruin ;  he  is  a  wall  of  fire,  and  sets  in  it  the 
choicest  plants,  to  bear  those  fruits  and  flowers  which  are 
of  price  in  his  sight.  So  Abraham  gave  the  flower  of 
faith,  Moses  of  meekness,  Peter  of  boldness,  Paul  of  zeal. 
Gal.  5.  22.  It  is  the  Paradise  of  his  beloved  Son,  who 
is  the  second  Adam,  and  whose  care  it  is  to  remove  from 
it  the  ivccch  of  sin  and  selfishness,  and  to  preserve  it  in 
that  godly  order,  and  that  blessed  unity,  which  makes  it 
the  image  upon  earth,  not  only  of  the  heavenly  peace, 
but  even  of  the  Divine  Unity  itself.  His  Holy  Spirit  is 
the  fountain  in  the  midst  of  the  garden  which  nourishes 
and  refreshes  the  plants ;  and  is  also  the  gentle  hreath 
which  bears  the  fragrance  of  its  flowers  to  Him  who  is 
pleased  to  receive  graciously  what  in  itself  is  unworthy  of 


ILLUSTRATIVE  OF  OLD  TRUTHS.  217 

being  offered  to  Him.  He  sets  His  servants  to  tend  and 
cherish  the  various  plants  on  which  He  is  pleased  to  set 
such  store,  and  to  see,  when  He  shall  come  into  His 
garden,  that  there  be  nothing  there  to  offend  those  eyes 
which  are  too  pure  to  behold  iniquity.  Whatever 
resembles  the  fruits  of  the  evil  world  must  be  rooted 
out ;  whatever  is  useful  and  lovely  must  be  planted  and 
fostered. 


& 


Faith  more  Precious  than  Gold. — i  Pet.  i.  7. 

In  Eev.  3.18,  Divine  Grace,  which  stands  the  fiery  trial, 
is  called  gold,  faith  in  the  text  is  not  mere  knowledge. 

Faith  like  gold  in  ten  ])oints  : — 

1.  Scarce,  so  the  grace  of  God. 

2.  Searched  after,  men  go  to  deep  mines  for  gold,  or 
to  California;  so  search  the  Scriptures,  John  5.  39. 

3.  Tried  in  fire,  to  distinguisli  it  from  false  metal, 
sometimes  a  touchstone  used,  so  God's  word  like  faith 
is  tried  by  fire,  so  Abraham  three  times.  Job  six  times. 

4.  Precious  in  its  nature,  hence  faith  called  lively, 
effectual,  i  Thess.  1.3;  faith  precious  as  bought  with 
Christ's  blood,  wrought  by  God's  Spirit,  object  of  is 
Christ ;  unites  to  God,  eye  of  the  soul ;  unfeigned  work- 
ing by  love.  Gal.  5.6;  holy,  procured  by  Christ's  blood, 
Col.  2.  12;  its  fruits,  Heb.  i  i  ;  faith  made  a  river 
^0  back,  caused  a  man  to  give  half  of  his  goods  to  the 
poor,  Luke  19.8;  and  people  to  burn  bad  books.  Acts 
19.  19- 

5.  The  Chief  Meted.  Babylon  called  the  golden  city, 
Is.  14.  4  ;  the  skull  called  the  golden  bowl,  Ecc.  12.  6. 

6.  Much  in  little,  compared  witli  brass,  so  with  faith. 

7.  Weighty  and  firm,  so  faith  in  adversity,  Heb.  1 1. 

8.  Sidlendid,  used  in  crowns ;  Babylon  had  a  golden 
cup,  Eev.  1 7.  4. 

9.  Forms  fine  vessels,  as  the  vessels  in  Solomon's 
temple  ;  so  saints  are  golden  candlesticks,  Eev.  i.  20. 


21 8  EASTERN  PROVERBS  AND  EMBLEMS 

10.  Dm-ahle,  wastes  not  in  fire,  so  the   three  Hebrew 
children,  Dan.  3. 

Chinese. — True  gokl  fears  not  the  fire. 


The  Righteous  Groan  in  their  Bodily  Tabernacle. 

2  COK.   5.   4. 

The  righteous  ijroan  from  six  causes  : — 

Creation  itself  groans,  being  under  a  curse  for  sin,  Eom. 
8.  22.  The  soul  dwells  in  the  body  as  in  a  tent  which 
is  easily  taken  down,  being  made  of  frail  materials  that 
tiood  or  fire  soon  destroys  ;  the  body  soon  returns  to  dust. 

The  soul's  dark  cottage  battered  and  decayed 

Lets  in  new  liglit  through  chinks  which  time  has  made. 

"Few  care  to  ornament  a  tent,  as  they  are  but  a  short 
time  in  it ;  it  is  crazy  and  leaky  in  bad  weather,  so  disease 
makes  the  body. 

It  is  better  to  groan  for  a  while  in  this  tabernacle  than 
for  ever  under  God's  vengeance  ;  the  tears  from  groaning 
God  puts  in  his  bottle,  Ps.  5  6.  8.  This  groaning  arises  from 
the  burthen  of  the  body,  which  hinders  the  soul  rising  on 
eagle's  wings ;  from  Satan's  temptations,  i  Pet.  1.6;  bad 
comxiamj,  2  Pet.  2.  7  ;  ajjiictions,  Ps.  42.  7  ;  indwelling  sin,, 
Eom.  7.  24. 

Nalad'ujar. — The  soul  carries  the  skin  bag — the  body. 


The  Right  Hand  of  God  dashes  in  Pieces  his  Enemies. 

Ex.  15.  6. 

His  right  hand  in  the  text  imports  a  signal  display  of 
his  Ahnighty  power,  his  love,  mercy,  or  wrath  in  relation 
to  the  exalted  station  of  Christ.  It  imports  the  highest 
power,  authority,  glory,  and  dignity.  Elymas  the 
sorcerer  was  struck  blind  by  God's  hand.  Acts  13.  11. 
Hand  denotes  strength,  thus  Ishmael's  hand  as  an  Arab 


ILLbSTRATIVE  OF  OLD  TRUTHS.  219. 

robber  was  against  every  man,  Gen.  16.  12.      Christ  sits 
at  tlie  Father's  right  hand — i.e.,  the  seat  of  power,  Mark 
14,62.     The  holloio  of  Ms  hand  denotes  his  easy  com- 
prehension, protection,  and  support  of  all  things.      God's 
arms,  hands,  fingers,  denote  Almighty  power  manifested 
in  acts  of  sovereignty,  justice,  and  grace.      God  is  called 
the  head  of  Christ,  to  him,  as  man  and  mediator,  he  is 
the  undoubted  superior,  and  it  is  his  to  support,  rule,  and 
direct  him,  as   such.     His  eotmtenance   and  face,  when 
represented  as  set  against  any,  denote  the  manifestation 
of   his   indignation   and  wrath;  in  other  circumstances, 
they  signify  the  discovery  of  his  glory  and  grace.      God's 
e7jes   import   his  knowledge,  his   care,   and   regard ;  but 
sometimes  the  display  of  his  wrath.     His  ears  denote  his 
perfect  knowledge,  his  exact  observation  and  favourable 
regard.        His  nostrils   and   nose  signify   his  anger,  his 
approbation,   and  his  exact  judgment.      His  mouth  and 
lips  denote  his    will,  authority,  and   wrath.      His    hack 
imports  his  anger  and   disregard.      His   boivels  are   his 
most  ardent  love,  his  tender  mercy,  and  unbounded  com- 
passion.     His   hoso7n    imports    secrecy,    safety,  eminent 
nearness,  amazing  intimacy,  and  endeared  love.     His  feet 
are  the  less  glorious  manifestations  of  his  presence ;  the 
exercise  of  his  power  and  providence,  for  the  relief  of  his 
peo]ole  and  overthrow  of  his  enemies. 

Pilate  washed  his  hands  in  Christ's  case  to  denote  that 
his  power  was  used  innocently,  Mat.  27.  24.  Persons 
were  consecrated  by  the  imposition  of  hands  to  denote 
spiritual  power  imparted.  Gen.  48.  14. 

Bussian. — God  is  au  old  worker  of  miracles. 

Svetasvatare  TJpanisliecl. — Without  hands  or  feet,  God 
grasps  and  moves  ;  without  eyes  he  sees  ;  with- 
out ears  he  hears ;  he  knows  whatever  is 
kuowable,  but  no  one  knows  him. 


220  EASTERN  PROVERBS  AND  EMBLEMS 

The  Soul  thirsts  for  God  like  a  Hart. — Ps.  42.  i. 

Prayer  compared  to  the  im/portunaie  friend  at  midnight, 
Luke  II.  5— 8  ;  the  importunate  widoiv,  Luke  i  8.  5  ;  lorcst- 
Zm^  Jacob, Gen.  32.  21—32;  called ^;o?«"iw// o?</ of  the  heart, 
Ps.  62.  8  ;  draiving  near  to  God,  Heb.  10.  22;  looking 
up,  Ps.  5.3;  waiting  as  a  servant. 

The  deer  are  accustomed  to  c'ather  themselves  at  noon 
to  the  cool  solitude  and  refreshing  brook,  and  are  often 
seen  reclining  in  groups  upon  the  mossy  bank,  or  quenching 
their  thirst  in  the  shallow  stream.  Sometimes  the 
hunters  scare  them  from  their  nook,  and  chase  them  over 
the  open  brow  above  the  woods  under  the  sultry  sun. 
Panting  with  the  heat  and  exertion,  they  make  for  their 
favourite  haunt  and  the  quiet  brook.  From  some  change 
of  purpose,  the  pursuers  discontinued  the  chase ;  and  the 
frightened  and  exhausted  creatures  are  suffered  to  plunge 
into  the  copses,  and  find  their  way  to  the  shades  for 
which  they  longed.  How  eager  must  have  been  their 
draught,  when  they  reached  the  brook ! — how  grateful 
and  refreshing  the  plunge  into  the  flood,  and  the  rest 
amidst  the  moss  and  fern !  Such  is  the  soul  in  the 
desert  of  this  world  thirsting  for  the  true  amrita,  or 
waters  of  life,  flowing  from  God's  throne. 

Urdu. — The  thirsty  person  goes  to  the  well,  not  the  well  to 

him.     The  thirsty  is  most  eager  for  water. 
Persian. — When  one  is  thirsty,  cue   thousand  pearls   are 

not  worth  one  drop  of  water, 
TurTc. — It  is  the  squalling  child  that  gets  the  milk. 
Badaga. — Do  we  give  milk  to  the  cat  that  cries,  or  to  the 

cat  that  does  not  cry  ? 
Cliina. — Even  the  ripest   fruit   does  not   drop  into   one's 

mouth.    We  must  knock  that  it  might  be  opened. 
Itussian. — Pray  to  God,  but  continue  to  row  to  the  shore. 

We  must  watch,  as  well  as  pray. 
Talmud. — Should  man  not  go  after  wisdom  ?  wisdom  will 

not  come  to  him. 
Sanskrit. — The  kiug  is  the  strength  of  the  weak,  crying  is 

the  strength  of  children. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  221 

What  six  proverbs  illustrate  tlie  thirst  of  prayer  ? 
Urdu. — Hunger    is    the  hest  sauce  and  fatigue  the  best 
pillow. 


The  Heavenly  Home.— John  14.  2. 

Heaven  unlike  a  good  earthly  home  in  three  jJoints : — 

Heaven  is  represented  under  the  emblems  of  "  a  better 
coimtry"  "  a  ]_mraclise"  without  any  serpent,  "  a  city'' 
paved  with  gold,  "  a  palace  ;"  but  "  home"  is  an  emblem 
familiar  to  all — ^all  can  understand  the  "fathers  house.'" 

Allusion  in  the  text  to  the  temple  of  Jerusalem  where 
God  dwelt,  i  Kings  8.  10,  11,  with  many  chambers  for 
priests  and  Levites.  Kings'  palaces  have  many  rooms. 
The  'Vatican,  the  Pope's  residence,  has  4,000  chambers. 

In  this  world  we  are  only  ijilgrims ;  heaven  is  our 
home. 

Seaven  like  a  good  earthly  home  in  six  jJoioits  : — 

1.  Place  of  birth — earliest  recollections:  early  recollec- 
tions, like  the  tamarind  roots  are  not  easily  pidled  u^^, 
cling  to  the  memory,  so  heaven  to  the  believer  ;  he  is 
"  horn  from  above."  The  heavenly  Jerusalem  is  the 
mother  of  us  all,  "  light  from  heaven  first  illumined  him," 
hence  he  seeks  the  things  above ;  his  religious  affections 
fixed  on  an  unseen  world. 

2.  Besidence  of  our  hest  friends,  our  family,  and  the  old 
servants  attract  us  to  it,  so  heaven  the  residence  of  the 
Pather  of  mercies,  of  "  Christ,  our  eldest  brother,"  the 
spirits  of  just  men  made  perfect,  "our  younger  brethren," 
besides  ministering  spirits.  No  family  contentions  there  ; 
the  Father  of  lights  there  without  variableness,  Jas.  i.  17. 

3.  Source  of  sweetest  comforts:  the  child  found  in 
clothes  and  education,  the  prodigal  son  thought  of  his 
father's  house,  Luke  15.  17;  so  the  Christian  ha^  hrcad 
from  heaven  and  the  water  of  life,  they  sliall  go  no  more 
out ;  "  the  lamb  shall  feed  them." 


222  EASTERN  PROVERBS  AND  EMBLEMS 

4.  Semrity :  a  father's  liouse  a  sure  refu^i^'e ;  "  no 
plague  comes  nigli  our  dwelling,"  Ps.  9 1  ;  "  no  lion  shall  be 
there."  "  Under  the  shadow  of  the  wings  of  the  Almighty." 

5.  Habitation  to  which  a  right  is  claimed ;  the  child 
considers  the  father's  things  "  ours,"  my  father,  your 
father.  Though  here  we  may  not  have  where  to  lay  our 
head,  there  is  heaven,  "  a  building  of  God.'' 

6.  Free  of  care :  children  have  no  anxiety  to  provide 
for  the  family ;  "  they  shall  enter  into  peace."  They 
shall  sit  down  with  Abraham,  Isaac,  and  Jacob,  Mat. 
8.  II. 

The  earthly  father's  house  often  desolate  after  years, 
but  Christ  the  "  same  yesterday  and  for  ever."  Earthly 
abode  a  shifting  one,  small  in  tents ;  heaven  has  maiuj 
mansions,  the  "  palace  of  the  great  Icing,"  "  if  children, 
then  heirs."  David  said,  "Though  father  or  mother 
forsake  me,"  believers,  though  hero  they  may  wander  in 
dens  and  caves,  Heb.  11.,  "  shall  sit  with  Christ  on  his 
throne,"  "  as  one  whom  his  mother  comforted,  so  wdll 
God.''     "  Forget  thy  father's  house" — i.e.,  the  earthly. 


The  Righteous  are  God's  Husbandry. — i  Coe.  3.  9. 
TJie  righteous  God's  husbandrij  in  twelve  points  : — 

The  relation  of  Christ  to  his  Church  is  pointed  out  in 
the  Bible  under  a  variety  of  pleasing  images,  such  as  of  a 
huilding,  jewels,  friends  (see  Parable  of  Vineyard,  Mat. 
21.  33);  here  it  is  under  that  of  a  well-managed  farm, 

1.  Believers  are  God's  special  property.  Ground  in 
commonage  is  not  well  cultivated,  it  must  become  the 
property  of  some  person  to  be  attended  to;  so  the  Lord's 
portion  is  his  people,  purchased  from  the  waste  of  this 
world,  of  a  price,  if  not  according  to  the  intrinsic  value, 
yet  according  to  the  interest  taken  by  the  purchaser. 

2.  Meted  out,  separated.  Boundaries  for  farms  are 
necessary,  so  the  boundaries  of  the  visible  and  invisible 


ILLUSTRATIVE  OF  OLD  TRUTHS.  223 

clmrcli,  of  the  church  and  the  world — "  I  have  choseu  you 
out  of  the  world." 

3.  Fenced  and 'protected.  A  stone  may  be  a  landmark, 
or  a  furrow  may  be  a  line  of  division ;  but  a  fence  is 
necessary  to  prevent  trespass.  "  My  beloved  had  a  garden, 
he  fenced  it."  Church  discipline  and  laws  are  a  fence; 
so  is  God's  i^rovidence.  "  Hast  thou  not  set  a  fence 
around  Job  ?"  "  A  garden  enclosed  is  my  sister."  Come 
out  from  among  them  and  be  separate. 

4.  Subject  to  a  spiritucd  eidtivation.  The  fruits  of 
righteousness  are  the  great  object.  Many  improvements 
of  late  have  been  made  in  agriculture ;  so  it  is  necessary 
to  improve  in  spiritual  husbandry.  God  says,  "  What 
could  I  have  done  more  for  my  vineyard  than  I  have 

■done  ?" 

5 .  An  adequate  hcmd  of  lcd)ourers  is  provided.  Labourers 
are  necessary  for  a  farm  ;  among  the  Jews,  a  whole  tribe 
was  set  apart  for  this  spiritual  work  ;  God  gave  some 
apostles  and  some  prophets  ;  he  finds  labourers  idle  in  the 
market ;  sees  and  thrusts  them  out ;  "  he  that  puts  his 
hand  to  the  plough  and  looks  back  is  not  fit  for  the  king- 
dom of  God." 

6.  Suitable  instruments  are  furnished.  Man's  hand 
could  do  little  without  the  spade  and  plough.  God's  word 
is  the  plough  to  root  out  weeds.  The  fallow  ground  of 
the  heart  must  be  ploughed  up.  Weeds  must  be  destroyed, 
and  the  light  must  enter  ;  "  the  word  of  God  is  sharper 
than  a  two-edged  sword ;"  the  ploughshare  of  conviction 
breaks  up  the  fallow  soil ;  such  were  those  who  were 
pricked  to  tlie  heart  when  Peter  preached,  Acts  2.  37. 
"  The  peaceable  fruits  of  righteousness,"  rending  the  heart, 
not  the  garment.  The  mattock  of  the  law  from  Sinai 
will  break  very  hard  soil,  Is.  7.25  ;  so  the  hammer  of 
God's  word,  Jer.  23.  29.  Affliction  destroys  the  weeds  of 
corruption. 

7.  The  soil  is  improved  and  enriched.  Drainage  for 
some,  manure  for  other,  soils  is  necessary  ;    as   the  field 


224  EASTERN  PROVERBS  AND  EMBLEMS 

becomes  fertile  from  blood  and  bones,  so  the  blood  of 
atonement  purges  the  conscience  from  dead  works.  God 
gives  a  heart  of  flesh. 

8.  The  soil  must  he  sown  with  heavenly  seed.  Without 
this  seed  vice  will  spring  up  ;  sowing  requires  good  seed, 
good  soil,  and  a  good  season  ;  no  good  seed  of  itself,  John 
2.6. 

9.  Tlie  crcp  must  he  watched  and  dressed.  Seed  must 
be  pressed  into  the  soil,  and  protected  from  vermin  and 
cattle ;  the  crop  is  sometimes  over-luxuriant. 

10.  The  soil  mtisf  he  watered.  Egypt  was  watered  by 
the  foot  to  convey  water  in  rivulets.  Blessed  are  they 
that  sow  beside  all  waters  "  floods  on  the  dry  ground." 

I  I.  Fruit  is  exijected  :  hence  the  waiting  for  the  latter 
rain.  "  The  harvest  of  the  earth  will  be  gathered"  in  by 
God,  then  the  joy  of  harvest  home,  Is.  9.  3. 

1 2.  Low  lands  arc  more  fertile  than  high.  Eain  descends 
on  the  valley  and  remains,  Jer.  1 7.  8. 

Fruit  was  sought  on  the  fig-tree  three  years,  Luke  13.7, 
hence  Christ  cursed  it.  The  husbandmen  that  would 
not  cultivate  were  destroyed,  Mark  12.9.  The  seven 
Churches  of  Asia  had  their  hedges  broken  down.  God  is 
the  sole  proprietor,  and  cannot  be  dispossessed.  He  is  never 
weary,  and  never  grows  old.  Is.  40.  28;  he  can  make  bad 
trees  good  and  sends  rain. 


The  Incense  of  Prayer. — Ret.  5.  8. 

Prayer  like  incense  in  five  joints : — 

Incense  was  made  from  the  gum  extracted  from  the 
bark  of  a  tree ;  being  used  in  sacrifices,  it  was  brought 
as  a  present  to  the  Infant  Saviour,  Mat.  2.  i  i.  It  was 
a  symbol  of  prayer  as  it  ascended,  so  did  Cornelius's 
prayer.  Acts  10.  4,  Ps.  141.  2  ;  was  made  j:)2M'c  from  the 
gum  of  a  tree  in  Arabia ;  was  inirifying,  removing  the 
smell  from  the  burning  flesh  and  blood  of  the  sacrifices ; 


ILLUSTRATIVE  OF  OLD  TRUTHS.  225 

was  fragrant,  Ex.  30.  34  ;  'pleasant,  so  when  Hannah 
prayed  she  was  no  more  sad,  i  Sam.  i.  i  8. 

The  24  elders  are  represented,  Eev.  5.  8,  8.  3,4,  as 
having  an  harp  and  a  cup  full  of  incense,  which  is  the 
prayers  of  the  saints.  Daniel  hazarded  his  life  to  offer 
this  incense,  Dan.  6.  10. 

Prayer  is  compared  to  knocking,  Luke  11.  5-8;  to 
wrestling,  Gen.  32.  24;  to  an  importunate  widow,  Luke 
18.  1-8. 

Arabic. — Prayer  is  the  pillar  of  religion.     Acts  10.  4. 
Aralic. — Prayer  comes  not  in  answer  to  the  cat's  prayer. 
Afylian. — To  say  bismillah  (in  Grod's  name)  brings  a  bless- 
ing, but  not  in  jackal  bunting. 


Begotten  to  an  Unfading  Inheritance.— i  Pet.  i.  4. 

Heaven  is  the  inheritance  of  those  who,  by  the  new 
birth,  belong  to  the  Churcli  of  the  first  lorn,  who  get  the 
blessing  of  the  spiritual  birthright.  In  an  inheritance 
the  heirs  are  (i)  licacU  of  the  house,  the  prop  of  the 
family ;  believers  are  joint  heirs  with  Christ,  who  is  the 
heir  of  all  things.  2.  The  heir  must  be  qualified  to 
manage  the  estate  properly,  so  believers  are  made 
partakers  of  the  divine  nature,  2  Pet.  1.4;  the  proud 
God  knoweth  afar  off,  Ps.  138.  6.  (3)  The  estate 
is  in  proportion  to  the  wealth  of  the  donor.  God  is 
Lord  of  all.  (4)  An  inheritance  is  future,  but  this  is 
kept  in  heaven,  and  as  certain  as  money  m  a  good  bank  \ 
here  the  heirs  have  little,  but  are  like  the  Jews  in  the 
wilderness  who  had  no  house,  yet  called  God  their 
dwelling  place,  Ps.  90.  i.  God's  promises  are  a  heritage, 
Ps.  119.  II. 

The  Inheritance  of  the  righteous  differs  from  an  cartldy 
inheritance  in  five  iwints  : — 

Earthly  inheritances  are  small,  subject  to  laiv  suits, 
limited  in    duration,  unsatisfying,  common  to   the  wicked 

Q 


226  EASTERN  PROVERBS  AND  EMBLEMS 

and  good,  often  pillaged  or  wasted  as  the  prodigal  son  did 
his. 


Justice. 


FusJitu. — The  mouth  eats  the  food,  and  the  eyes  hear  the 

shame. 
PusJifti,. — She  commits  the  sin,  and  blames  Satan  for  it. 
Pushtu. — The  oxen  eat  up  the  crops,  and  they  cut  off  the 

ear  of  the  donkey. 


Christ  has  the  Keys  of  Death  and  Hell.— Rev.  i.  i8. 

When  a  person  is  put  into  office,  he  is  often  intrusted 
with  keys ;  thus  a  jailor  has  the  keys  of  a  j)rison. 
Ancient  keys  were  often  made  of  wood  ;  and,  to  be  strong, 
they  were  made  very  large,  so  that  they  were  carried  on  the 
shoulder  ;  and,  in  the  east,  the  carrying  of  a  key  on  any 
great  occasion  was  a  mark  of  a  person's  holding  some 
office  of  rank  and  power.  Thus  it  is  said  of  Jesus,  "  And 
the  government  shall  be  upon  his  shoulder,"  Is.  9.  6 ; 
that  is,  he  shall  have  power  as  one  that  carries  the  key 
to  mark  his  authority. 

Silence  was  represented  by  the  Greeks  as  a  golden 
key  on  the  tongue.  Authority  to  explain  the  law  and 
the  prophets  was  given  among  the  Jews  by  the  delivery 
of  a  key ;  in  the  case  of  one  rabbi  after  his  death  they 
put  his  key  and  his  tablets  into  his  coffin,  because  he  did 
not  deserve  to  have  a  son  to  whom  he  might  leave  the 
ensigns  of  liis  office. 

Christ  said  to  Peter  /  vnll  give  unto  thee  the  Keys  of 
the  Kingdom  of  Heaven,  Mat.  16.  19,  as  stewards  of  a 
great  family,  especially  of  the  royal  household,  bore  a 
key,  probably  a  golden  one,  in  token  of  tlieir  office ;  the 
phrase  of  giving  a  person  the  key  naturally  grew  into 
an  expression  of  raising  him  to  great  power.  Is.  22.  22, 
liev.  ■^.7.     This  was  with  peculiar  propriety  applicable 


ILLUSTRATIVE  OF  OLD  TRUTHS.  227 

to  ministers,  the  stewards  of  the  mysteries  of  God, 
I  Cor.  4.  I.  The  Bible  is  the  key  of  knowledge,  Luke 
II.  52.  Peter's  opening  the  kingdom  of  heaven,  as  being 
the  first  that  jDreached  it  both  to  the  Jews  and  to  the 
Gentiles,  may  be  considered  as  an  illustration  of  this 
promise  ;  as  also  the  power  given  of  binding  and  loosing. 
Jesus  Christ  declares  he  who  believes  on  him  shall 
never  see  death— ?:.c.,  Spiritual  death.  The  Danes  say  "  A 
.golden  key  opens  every  door  except  that  of  heaven." 

Talmud. — A  man  knowing  law,  but  without  God's  fear,  is 

a  man  having  the  key  of  the  inner,  but  not  of 

the  outer  chamber. 
Arabic. — Patience  is  the  key  to  joy  ;  penitence  to  pardon  ; 

modesty  to  tranquility. 
Atmahodh  PraJcasika. — Without  knowledge  resembling  fire 

for  cooking,  no  liberation. 


The  Righteous  are  Kings. 

The  righteous  like  kings  in  six  jjoints  : — 

Death  is  called  in  the  Bible  the   king  of  terrors.  Job 
18.  14,  as  the  alligator  is  called  a  king.  Job  41.  34. 

Believers  are  like  Idngs  occupied  with  high  things, 
Ph.  3.  20 ;  shall  rule  the  kingdoms  of  this  world,  when 
they  become  the  kingdom  of  God,  Eev.  II.  15  ;  Dan.  9. 
27,  highly  honoured;  high  horn,  Christians  born  from 
above,  i  John  3.  i  ;  well  attended,  angels  their  servants, 
Heb.   I.  14;  crowned,  2  Tim.  3.  8. 

Chanak  says  "  a  learned  man  and  a  king  are  not  on  an 
equality ;  the  king  is  honoured  only  in  his  own  country, 
the  learned  everywhere." 

Christ  is  called  King  of  kings,  while  the  church  is 
styled  his  daughter  all  glorious  within,  Ps.  45.  13. 
Christ  is  the  only  begotten  son ;  the  treasures  of  wisdom 
are  hid  in  him,  i  Cor.  i.  24;  he  was  proclaimed  by  a 
•star,  and  by  the  angels  singing  to  the  shepherds ;  his 
palace  was  the  heaven  of  heavens  ;  angels  his  attendants 

Q  2 


228         EASTERN  PROVERBS  AND  EMBLEMS 

and  ambassadors  ;  all  are  liis  subjects,  even  the  winds, 
obey  liim,  while  riders  like  Cyrus  and  Nebuchadnezzar, 
work  out  his  will. 


Christ's  Kingdom  Immovable. — Heb.  12.  28. 

Parcible  of  Marriage  Feast,  Mat,  22.  I  — 14  ;  Parable  of 
the  Great  Supper,  Luke  14.  16—21. 

Christ's  friends  are  heirs  of  a  kingdom,  but  not  of  this 
ivorld,  where  everything  is  so  uncertain.  Christ  said  his 
kingdom  was  not  of  this  world,  John  18.  t^G. 

Christ's  kingdom  differs  from  cartldy  kingdoms  in  five 

points : — 

1.  Its  throne  is  stall e :  a  throne  is  a  great  object  of 
human  ambition,  yet  like  a  high  tree  yields  soonest  to  the 
storm.  Job  12.21,  such  are  earthly  kingdoms,  but  in  heaven 
"  the  Lord  reigneth."  Christ  once  took  the  form  of  a 
servant,  "  but  he  is  now  highly  exalted,"  riding  with  the 
ancient  of  days  God  the  Father;  he  has  an  everlasting 
dominion,  Dan.  4,  34. 

2.  Its  constitution  unalterahle — i.e.,  these  fundamental 
ordinances  which  determine  the  form  of  government. 
Clmst's  is  an  absolute  monarchy,  but  it  is  the  rule  of 
absolute  wisdom,  goodness,  and  truth  ;  a  change  of  earthly 
government  upsets  men's  minds,  but  Christ's  kingdom  is 
stable. 

3.  Its  p)rivileges  inviolable  "  life  that  never  ends," 
p)ropcrty  secure,  "  an  inheritance  incorruj^tible,''  liberty 
"  from  the  bondage  of  corruption,"  "  the  son  makes  free." 
Every  Englishman's  house  is  his  castle,  but  the  believer's 
abode  is  more  so;  he  dwells  under  the  shadow  of  the 
Almighty.  Every  Englishman  has  a  right  to  be 
tried  by  his  peers  ;  Christians  have  a  divine  advocate ; 
"  who  shall  lay  anything  to  the  charge  of  God's  elect," 
IJom.    8.    33.       All   in  this   kingdom   are   brethren;   all 


ILLUSTRATIVE  OF  OLD  TRUTHS.  229 

.thi)i(j8  are  yours — the  true  equality — all  raised  to  be  kings 
^ncl  priests. 

4.  Its  'prosperity  impierishablc  ;  wealth  takes  wings ;  all 
■the  old  empires  have  perished  ;  weather  and  disease  blast 
the  best  expectations  ;  but  to  the  believer  all  tilings  shall 
work  together  for  good ;  the  poor  of  this  world  are  rich  in 
faith. 

5.  Its  duration  eternal:  Dan.  7.  14;  ^'JVP^^  Bahylon, 
Greeee,  Rome,  all  perished.  David's  stem  buried  in  the 
rubbish  of  a  carpenter's  shop,  but  Christ's  kingdom  is 
eternal,  not  supported  by  human  ambition  or  an  arm  of 
flesh.  "The  kingdom  of  this  world  will  become  the 
kingdom  of  our  God."  Christ  will  be  "  King  of  kings," 
Ps.  146.  10. 


Who  knocks  at  the  Door  of  the  Heart  ? 
Eev.  3.  20. 

The  Prodigal  Son,  Luke  15.  17-19- — The  Marriage 
Supper,  Luke  14.  1 6. 

God's  ways  are  not  as  our  ways;  with  man  the  inferior 
waits  on  the  superior,  in  the  text  the  great  God  waits  on 
the  lukewarm  Laodiceans.  The  door  is  the  heart ;  this  is 
barred  by  nature  against  Christ  through  vile  lusts  and 
passions,  and  by  unbelief. 

Christ  contmues  to  knock  by  liis  word,  Heb.  4.  1 2,  by 
his  Spirit,  by  his  Providence. 

China. — Men  will  be  no  more  virtuous  without  exhortation 
than  a  bell  sound  without  being  struck. 

Telugu. — Unless  the  child  cries,  even  the  mother  will  not 
give  it  suck. 


Christ  the  Lamb  of  God.— John  i.  29. 

Christ  was  like  a  lamb  in  four  points  : — 
(i)   Harmless,   Heb.  7.  26,  John   21.  i5,l^e  was  sur- 
rounded by  wolves,  by  Satan  a  roaring  lion,  and  by  Herod 


230    .      EASTERN  PROVERBS  AND  EMBLEMS 

a  fox ;  (2)  mech,  bore  the  wrongs  of  spitting  on  and 
scourging  when  led  to  the  slaughter,  Heh.  12.  3  ;  (3)  coii- 
tentcd,  Christ  had  not  where  to  lay  his  head,  Mat.  8.  2  ;, 
(4)  used  in  sac')"iJice,'Rev.  12.  11;  Christ  like  the  scapegoat 
bore  our  sins  away  into  the  wilderness,  so  the  Asvamcdh,, 
or  horse-sacrifice  of  the  Hindus,  was  designed  to  typify 
a  sacrificial  pur]30se.  An  hypocritical  power  is  compared 
to  a  lamb  with  two  horns,  but  speaking  as  a  dragon,. 
Eev.  13.  II.  In  the  millennium  the  lamb  is  to  dwell 
with  the  wolf,  Is.  1 1.  6,  65.  25. 


The  Spiritual  Legacy.— Luke  22.  29. 

These  words  were  spoken  by  Christ  previous  to  his^ 
Crucifixion,  giving  to  his  disciples  high  honour  in  the  next 
world :  his  legacy.  A  legacy  is  a  proof  of  friendship),  a 
sign  that  death  does  not  dissolve  it,  so  Christ,  eighteen 
hundred  years  ago,  in  an  upper-room,  eating  his  Last  Sup- 
per gave  this  proof ;  the  next  day  he  was  to  hang  on  a 
Cross ;  he  sealed  this  legacy  by  breaking  bread,  and 
drinking  wine. 

Christ's  legacy  differs  fwrn  a  common  legacy 
in  six  joints  : — 

This  Legacy  is — (i)  in  the  Bihle ;  we  are  to  search  the 
Scriptures  as  the  miner  searches  for  gold,  or  as  people 
examine  a  will  immediately  after  the  death  of  the  testator ;, 
(2)  Eterncd ;  some  are  left  things  acquired  by  fraud  or 
force,  and  therefore  disputed ;  tliis  property  does  not  cor- 
rupt the  possessor,  i  Pet.  1.4;  (3)  The  legatees  are 
ruined  sinners ;  blessed  are  the  poor  in  spu'it,  Mat.  5 .  ; 
(4)  Ratified  by  a  seal ;  baptism  and  the  Lord's  Supper ; 
the  Sunday  is  the  memorial  of  it;  (5)  Unconditional ;  no 
debt  or  mortgages  entailed;  Boaz's  kinsman  wished  Naomi's 
property,  but  not  without  the  condition  of  marrying 
Paith  :  so  Moses  rejected  the  treasures  of  Egypt,  when  the 
condition  implied  forfeiting  the  reproach  of  Christ ;   (6) 


•    ILLUSTRATIVE  OF  OLD  TRUTHS.  231 

Enough  for  all ;  when  tlie  division  is  small,  quarrels  are 
apt  to  arise,  as  in  Abraham's,  Isaac's,  and  David's  families, 
but  this  kingxlom  is  boundless ;  many  mansions  in  the 
Father's  House. 


Who  comes  as  the  Lightning  ?— Mat.  24.  27. 

Christ's  second  coming  compared  to  a  hridegroom,  Mat. 
25.  i-i  3,  a  supper,  Eev.  19.  6-9,  a  restitution,  Acts  3.  2  i. 
We  are  to  wait  for  it,  Eom.  8.  19-22,  to  hasten  to  it, 
2  Pet.  3.  12.  The  Virgin's  cry  was  at  midnight,  Mat. 
25.  6  :  at  midnight  the  first-born  of  Egypt  died,  Ex.  12. 
29  :  at  midnight  185,000  Assyrians  were  smitten. 

The  sudden  flash,  which  brings  so  near  to  us  the  thought 
of  an  awful  power  that  might  consume  us  in  a  moment, 
should  remind  us  of  Christ's  comiug.  He  came  at  first  in 
great  humihty,  and  many  years  passed  by  before  he  mani- 
fested forth  his  glory,  that  his  disciples  should  believe  on 
him.  But  when  he  shall  come  again,  he  will  be  seen 
"  in  the  clouds  of  heaven."  "  Every  eye  shall  see  him, 
and  they  also  who  pierced  hun."  From  one  end  of 
heaven  to  the  other,  his  presence  like  lightning  will  be 
made  manifest :  and  his  coming  will  be  as  sudden  as  it 
will  be  terrible  to  the  wicked.  The  heavens  shall  pass 
away,  2  Pet.  3.  9. 

At  Christ's  first  coming:  He  was  a  babe;  a  servant,  his 
forerunner,  John  a  fakir  in  the  desert;  fishermen  his 
attendants ;  acted  as  a  mediator  ;  spat  on,  derided. 

At  His  second  coming :  He  will  be  King  of  kings ;  the 
trump  of  the  archangel  shall  sound ;  angels,  archangels, 
his  attendants ;  Judge  and  Lord  of  all. 

Christ's  coming  is  also  compared,  Eev.  3.  3,  to  a  thief 
in  the  night.  The  tliief  comes  to  destroy,  so  in  the  day 
of  the  Lord,  the  wicked  shall  be  cut  asunder.  Mat.  24.  37. 
The  thief  comes  with  ivectpons,  so  Christ  comes  in  flames 
of  fire,  2  Thes.  5.  7-8  ;  and  he  comes  unexpectedhj  when 
men  are  at  ease  and  asleep,  like  as  in  the  days  of  Noali, 


232  EASTERN  PROVERBS  AND  EMBLEMS 

Mat.  24.  37  ;  all  will  be  fright  and  confusion  ;  they  will 
call  on  the  rocks  to  cover  them,  Eev.  6.  16,  17.  The 
thief  comes  with  wickal  intent,  Christ,  on  the  other  hand, 
to  punish  injustice,  and  deliver  his  people  ;  the  thief's 
coming  may  be  prevented,  but  the  day  of  the  Lord  will 
come,  2  Pet.  3.  10.  The  thief  injures  a  few;  Christ 
executes  judgment  on  all. 

Telugu. — If  the  thief  said  beforehand  that  he  was  coming, 

I  would  have  secured  witnesses. 
Talmud. — The   owl  and  the  hen  waited  together  for  the 

morning  :  "  The  light  is  of  use  to  me,"  said  the 

hen,  "  but  of  what  use  to  you  ?" 
Russian. — Prepare  for  death,  but  neglect  not  to  sow. 


Christ  the  Lily  of  the  Valley.— Cant.  2.  i. 

Christ  is  compared  to  a  lily  among  thorns ;  like  a  lily 
be  is  fragrant,  Gen.  8.  21,  luhite  and  pure,  Rev.  19.  8, 
fruitful,  not  destroyed  by  the  snow  of  persecution, 
beautiful,  like  a  lily  among  thorns.  Sadi  compares  an 
amiable  youth  to  a  white  lily  in  a  bed  of  narcissuses. 

The  simple  beauty  of  the  lilies  drew  on  them  their 
Creator's  approving  notice,  when,  in  the  days  of  his  flesh, 
he  went  in  and  out  among  men,  and  was  himself  capable 
of  being  soothed  by  the  works  which  he  made  so  fair  and 
pleasant  for  the  children  of  men.  Those  sweet  and 
lovely  flowers  were  then  as  unreprovable  in  his  sight  as 
in  the  day  when  he  first  "saw  that  they  were  good." 
Man,  for  whose  delight  and  solace  they  were  made,  was 
now  sinful  and  fallen ;  but  the  handiwork  of  God  in  these 
his  Inimbler  creatures,  was  still  such  as  he  could  behold 
with  complacency.  "They  toil  not,  neither  do  they  spin;" 
the  bright  clothing,  which  it  is  so  pleasant  to  behold,  is 
furnished  for  them  without  any  task  imposed  on  them  of 
painful  labour;  and  they  close  their  flowers  at  night 
without  any  anxious  care,  lest  the  kindly  shower  or  the 
genial  sun  should  fail  them  on  the  morrow.  Mat.  6.  28. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  23 

Our  Saviour  does  not  mean  to  discourage  the  toils  of 
honest  industry  and  wise  foresight,  or  obedience  to  the 
law  which  is  laid  on  all  of  us,  "  Six  days  shalt  thou 
labour ;"  but  he  means,  that  in  these  innocent  "  flowers 
of  the  field,"  we  should  see  an  emblem  of  those  who  are 
"  without  carefulness ;"  and  who,  having  diligently  done 
whatever  their  hands  find  to  do,"  are  enabled  to  trust 
Ood  for  the  result, 

Buddhagosha.—'^hQ  righteous  shines  amongst  the  ignorant 
as  the  lilies  in  a  heap  of  rubbish. 


Looking  to  Jesus.— Heb.  12.  2. 

As  the  weary  traveller  at  night  looks  for  the  morning 
.star,  so  is  Christ's  advent  regarded.  The  wicked  have  to 
look  for  a  fearful  judgment  day,  believers  for  Christ's 
coming  in  the  clouds,  Phil.  3.  20. 

A  man's  looks  often  indicate  his  frame  of  mind ;  the 
eye  is  a  mirror  of  the  passions  of  the  soul;  it  expresses 
like  the  tongue,  joy,  and  grief,  thus  the  look  of  a  dying 
husband  on  his   surviving   wife  or   of   a  droioninj  man 

wishing  aid. 

Looking  to  Jesus  implies— {i)  distinct  hiowUdgc,  Hos. 
4.  5;  (2)  eagerness  for  relief,  Ps.  123.  2,  Jonah  2.  4; 
(3)  Immblc  dependence;  (4)  affection. 

This  looldng  implies  likeness,  2  Cor.  3.18.  A  cat  may 
look  at  a  king,  but  the  looking  does  not  change  her.  In 
this  looking  we  are  to  look  off  from  other  things,  we  are 
not  to  let  the  plough  stand  to  catch  a  mouse. 

Fanchatantra.-Uhe  lost,  the  dead,  and  the  past  the  wise 

mourn  not  over. 
Fersian.—One'^  eyes  are  more  delighted  at    seeing   the 

faces  of  friends,  than  by  beholding  a  garden  or  a 

parterre. 


■ » I — 


234  EASTERN  PROVERBS  AND  EMBLEMS 

Meekness. 

Tumid. — Are  there  any  snakes  who  will  not  bite  those  who 

tread  on  them  ? 
Arohic. — Mild  speecli  enchains  the  heart. 
Syriac. — He    who  gives    not  wood    to   the   fire    prevents 

burning. 
TamuL — A  loving  disposition  is  a  river  without  a  ripple, 
I'rohodh    Cliandroday. — The  equanimity  of  rational  men  is 

steady  as  the  clear  unruffled  ocean,   so  that  they 

bear  with  reproach  from  persons  whose  eyebrows^ 

gathered   up  in   black  anger,    present   a  fearful 

appearance,  and  whose  eyes  are  red  as  the  setting 

sun. 
Turh, — Have  the  sweetness  of  the  lamb,  the  force  of  the 

lion,  and  the  sagacity  of  the  elephant. 
China. — Stir  not  a  fire  with  a  sword — i.e.,  provoke  not  a 

fool. 
Si/riac. —  Shut  your  doors,  and  ye  will  not  fear  enemies — 

i.e.,  be  silent,  no  fear  of  calumny. 
Turk. — Tread  not  on  a  sleeping  snake. 


Church  Membership. — Ron.  12.  4,  5. 

The  text  refers  to  the  different  offices  and  qualifica- 
tions of  Christians.  See  the  Fable  of  the  Belly  and 
Members. 

The  Churcli  is  called  the  body  of  Christ,  and  He  is  the 
head,  Eph,  1.22,  which  implies  suveriority  and  sympathy, 
I  Cor.  I  1 .  3  ;  when  the  head  is  cut  off  the  body,  in  one 
minute  life  ceases. 

Christ,  the  Head  who  is  in  heaven,  is  also  dwelling  by 
his  Spirit  in  all  his  members,  so  as  to  make  them  one 
witli  him  and  with  each  other  by  an  union  which  is 
closer  than  that  of  parent  and  child.  If  we  are  "  the 
body  of  Christ,"  then  we  have  the  comfort  of  knowing 
that  Christ  is  our  life.  He  is  to  our  souls  what  the  living 
principle  is  to  our  bodies.  Being  our  "  Head,"  he  is  our 
counsellor  and  guide  in  all  difficulties  and  anxieties.  Being 
our    "  life,"  he  is  our  strength  in  all  assaults  of  Satan,  in 


ILLUSTRATIVE  OF  OLD  TRUTHS.  235 

all  trials  and  temptations.  So  tliat  it  is  not  our  own 
strength  nor  our  own  wisdom  that  we  depend  upon ;  but 
the  strength  and  wisdom  of  Christ.  As  "  the  members  of 
Christ,"  we  shall  regard  both  our  souls  and  bodies  with  a 
more  solemn  and  reverential  feeling,  and  shall  fear  above  all 
things  to  defile  by  any  wilful  sin  what  is  his  and  not  our  own. 

The  Church  liJcc  the  hochj  in  four  iwints  : — 

That  is  scarcely  to  be  called  a  member   of   our  body 
which  is  of   no  ilsc  to  the  body,  nor  can   he   be  called  a 
true  member  of   Christ  who  is  of   no  use  to  the  Church 
(which  is  Christ's   body)  according  to  the  calling  in  life 
which  God  has   appointed  for  him.     The  apostle   says, 
"  There  are  many  members  in  one  body,  and  all  have  not 
the  same  office."     All  have  some  office,  but  all  have  not 
the  same    office.       And    thus    in    Christ's  body,    every 
member  is  appointed   to    some   useful  office,  some  work 
of  faith  and  labour  of  love,  in  the  daily  duties  of  his 
various  callings.     No  two  members  are  appomted  to  the 
same  office,  but  all   have  some  service  or  other  assigned 
to   them.      The  services   of   some   are   more   hononraUe 
than  the   occupations   of    the  other;    but    there    is    na 
member  of   Christ   that  is   not   called  to   serve   God  in 
some  course  of  useful  and  dutiful  obedience.     The   eye 
cannot  say  to  the  hand,   "  I  have  no  need  of  tiiee,"  nor 
again  the  head  to  the  feet,  "  I  have  no  need  of  you."     If 
any  member  could  sever  itself   from   the  rest  in  a  proud 
independence   it  would  utterly  perish.      The    members 
have  the  same   care  one   of  another.     The    little   brook, 
which  waters  a  few  fields,  fulfils  the  office  assigned  to  it 
by  Trovidence  as  truly  as  the   mighty  river  which  bears 
on  its  bosom  the  commerce  of  a  nation. 

Ja2)a7i. — The  back  and  the  belly  are  not  uiterchangeable. 

Tamid.— Who  would  wish  to  cut  off  the  hand  because  by 
mistake  it  struck  the  eye  ? 

Persian. — The  hands   do  not  perform  the  business  of  the 
heart,  but  the  heart  performs  that  of  the  hands. 

Bengal. — Are  the  five  fingers  equal  in  length  ? 


236  EASTERN  PROVERBS  AND  EMBLEMS 

Tamuh — The  head  is  the  chief  member  of  the  body,  though 
the  others  may  be  larger. 

Malay. — If  the  right  thigh  be  pinched,  pain  will  also  be  felt 
in  the  left. 

Helreic. — All  the  fingers  are  not  equal. 

Turk. — Two  hands  are  made  for  the  service  of  a  single 
head. 

Urdu. — Sometimes  a  boat  on  a  waggon  (carrying on  shore), 
and  sometimes  a  waggon  on  a  boat  (in  crossing  a 
river).  Individuals  of  different  rank  can  help 
each  other. 

Urdu. — Is  the  flesh  separate  from  the  nail  ? 

JPersian. — One  roof  and  two  winds — i.e.,  persons  of  oppo- 
site tempers  living  together. 

^Persian. — The  knife  does  not  cut  off  its  own  handle. 


Who  are  Spiritual  Merchants. — Peov.  3.  13,  14. 

The  righteous  as  spiritual  merchants  in  seven  ijoints  : — 

Some  suj^posed  iu  Paul's  time  that  gain  was  godliness  ; 
this  is  not  true,  yet  godliness  with  contentment  is  great 
gain,  I  Tim.  4.  8. 

The  righteous  is  a  good  merehant,  Mat.  13.  45. 
Must  he  diligent,  Heb.  6.  11,  imnetual,  Ecc.  9.  10, 
regular  in  correspondence  like  the  importunate  widow, 
Luke  1 8.  I  ;  useful,  Christians  are  the  salt  of  the  earth, 
l)ut  losses  at  times  occur  from  storms,  robbers.  His 
artieles  of  trade  are  the  gold  of  God's  love,  Eev.  3.  18  ; 
the  pearls  of  Christ's  blessings,  Mat.  13.  45  ;  the  oil  and 
wine  of  God's  spiiit,  Ps.  23.  5  ;  the  spices  of  graces, 
Cant.  3.  6.  His  capital  is  Christ's  offices,  as  prophet, 
priest,  and  king ;  the  port  he  trades  to  is  a  distant  one, 
Is.  33.  17  ;  a  rich  one,  a  royal  one,  all  made  kings  and 
priests  there;  a  heavenly.  Ph.  3.  20;  his  profits  are 
satisfying,  enduring,  Jas.  4.  i  3.  The  spiritual  merchant 
deals  not  in  adulterated  articles  ;  is  sure  of  his  profit ;  he 
has  arms  of  defence,  Eph.  6.  1 1. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  237 

Maliahharat. — Amass  tliat  wealth  which  has  nothing  to 
fear  from  kings  or  thieves,  and  which  does  not 
desert  thee  in  death. 


The  Church  compared  to  the  Moon. — Cant.  6.  10. 

The  Church  is  called  a  pillar,  i  Tim.  3.  15,  illustrated 
by  the  parables  of  the  Tares  and  Wheat,  the  Net,  the 
Mustard  Seed. 

The  moon  receives  her  brightness  from  the  sun.  She 
is  dark  herself,  and  reflects  his  light.  One-half  of  her 
orb  is  always  illuminated  therewith — a  circle  of  beautiful 
splendour  ;  but  the  whole  of  that  circle  is  not  always 
visible,  sometimes  but  a  thread-like  portion  thereof,  and 
sometimes  it  is  entirely  hidden  from  the  eyes.  The 
moon  is  not  in  darkness,  when  we  see  not  her  lioht  ; 
her  face  still  looks  towards  the  sun,  and  is  bright  with 
his  brightness ;  but  we  are  so  placed  not  to  have  the  full 
view  thereof. 

Such  is  the  Church  ;  it  is  dark  itself,  but  reflects  the 
light  of  its  Lord.  For  the  graces  of  Christ  beheld  by 
faith  produce  like  graces  in  the  soul. 

The  Church  Wee  the  moon  in  seven  points  : — 

(i)  Receives  light  from  the  sun  ;  Christ  is  the  Sun  of 
Eighteousness,  Mai.  4.  2  ;  (2)  Dispenses  i\.n&  reflects  what 
she  receives.  Mat.  5.  14;  (3)  Gives  light  at  night,  so 
Christians  in  this  dark  world ;  (4)  Though  fair  has 
spots,  Jud.  12  ;  (5)  Sometimes  full,  sometimes  vxtning ,- 
the  Church  now  in  pros^ierity,  again  persecuted,  but  the 
wicked  have  reserved  for  them  the  blackness  of  darkness, 
2  Pet.  2.  17  ;  (6)  Ahove  the  earth,  so  Christians,  Ph.  3. 
20 ;  (7)  Acts  by  unseen  influence,  like  the  moon  on  the 
tides  and  weather. 

Halhiiis. — Be  rather  the  tail  of  a  lion  than  the  head  of  a 

fox,  Ps.  84.  10. 
Bengal. — The  moon  mocks  the  thieves. 


238  EASTERN  PROVERBS  AND  EMBLEMS 

Cinglialese. — Like  the  moon  sbining  in  the  desert. 
JPolish. — Life  is  like  the  moon — now  dark,  now  full. 


The  Holy  Spirit's  Influence  like  Oil.— Ps.  23.  ?. 
TJie  Holy  Spirit  lihc  oil  in  five  points  : — 

High  priests  and  kings  were  appointed  to  office  hy 
anointing  with  oil ;  in  this  way  Saul  was  made  king, 
I  Sam.  10.  I.  Christ  was  anointed  to  heal  the  broken- 
hearted, Luke  4.  18,  hence  his  name.  Cyrus,  though  a 
heathen,  v/as  called  God's  anointed,  Is.  45.  i. 

The  Holy  Spirit's  influence  is  like  oil  in  its  effects ;  in 
— softening,  hard  tumours  are  mollified,  so  the  swellings 
of  pride  ;  healing,  draws  the  bad  humours  out,  so  the 
wounded  traveller  had  oil  poured  into  his  wounds,  Luke 
10.  34;  the  sick  were  anointed  with  oil,  Jas.  5-  I4; 
rcfrcsliincj,  used  in  banquets,  and  called  the  oil  of  joy ; 
made  a  person  active,  hence  wrestlers  and  warriors  used 
it  for  their  limbs;  makes  the  face  to  sliinc,  Stephen's 
face  shone  like  that  of  an  angd,  Acts  6.  i  5. 

Christ's  name  is  compared  to  ointment  poured  forth 
in  its  jy^'cioiisness,  Mat.  26.  7,  fragrance.  Brotherly  love 
is  compared,  Ps.  123.  2,  to  oil  in  its  qualities  of  soften- 
ing, making  supple,  fragrant,  healing,  precious,  pom^ed 
forth. 


Phariseeism  or  Straining  at  a  Gnat  while  Swallowing  a 

Camel. — Mat.  23.  24. 

The  Pharisees  urged  the  murder  of  Christ,  yet  refused 
to  take  the  money  as  the  price  of  blood.  Mat.  26.  65. 
The  Budhists  strain  water  to  prevent  their  swallowing 
insects.  Christ  called  their  pride  and  hypocrisy  leaven, 
tis  being  sour  and  penetrating. 

Tmmil. — A  terrible  ascetic,  an  atrocious  cheat. 

Bengal. — Scented  oil  on  the  head,  the  body,  so  filthy  as  to 
drive  away  sleep. 

CJiina. — AVater  under  the  grass. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  239 

(JUna. — The  mouth  of  a  Buddha,  the  heart  of  a  snake. 

Badarja. — If  he  is  in  the  wilderness,  he  is  a  robber.  If  he 
comes  to  the  village,  he  wishes  to  be  a  guru — i.e., 
a  religious  teacher.  Mat.  23.  4-7,  I4- 
Veman.—K\%  forehead  is  that  of  a  worshipper  ;  his  mouth 
that  of  a  wolf ;  and  his  heart  that  of  a  roaming 
demon :  is  he  so  shameless  as  to  say  he  has  learnt 
of  the  divinity  ? 

Japan. — To  clothe  a  wolf  in  priest's  clothes. 

Tamul.—'Ee  tells  lies  by  thousands,  and  builds  a  temple. 


Who  is  the  Great  Physician  ?— Mat.  9.  12. 

Clirist  went  about  healing  all  manner  of  diseases  and 
spiritual  maladies ;  lie  said  the  whole  have  no  need  of  a 
physician,  but  those  who  are  sick. 

Christ  a  good  ])hysieian  in  ten  points  : — 

1.  Good  natural  quaUfications :  Christ  has  infinite 
intelligence;  "all  things  are  naked  to  his  eyes,"  Heb. 
4.  I  3  ;  he  has  infinite  power ;  we  are  his  workmanship. 
His  heart  is  tender ;  a  High  Priest  touched  with  a  feeling 
of  our  infirmities.  A  merry  and  feeling  heart  does  good 
like  a  medicine,  particularly  so  with  a  physician;  but 
Christ  has  sympathy,  as  he  suffered  being  tempted. 

2.  Training :  A  doctor  must  know  the  structure  of 
the  body,  the  symptoms  of  disorders,  and  the  properties 
of  medicines.     Christ   partook  of   flesh  and  blood,  Heb. 

2.  14. 

3.  Authorized  by  competent  authority  ;  Christ  called 
of  God  as  was  Aaron,  lifted  up  as  a  serpent  in  the 
wilderness.  The  Lord  anointed  him  to  bind  up  the 
broken-hearted,    Luke    4.    18;    his    miracles    were    his 

diploma,  John  5.  3 6,  37- 

4.  Efficient  medicines  provided:  he  sent  his  word, 
and  healed  them,  Ps.  107.  20,  to  be  spiritually  minded 
is    life    and    peace.      These  medicines    are  not  dear   or 


240  EASTERN  PROVERBS  AND  EMBLEMS 

difficiilt  to  procure ;  the  word  can  be  received  into  the 
heart  by  simple  faith ;  all  can  come  to  his  dispensary,  he 
varies  his  medicine  according  to  the  disease. 

5.  Experience:  Christ  has  had  6,000  years'  practice 
ever  since  it  was  said  the  seed  of  the  woman  shall  bruise 
the  serpent's  head.  Age  does  not  impair  his  skill ;  he 
saves  to  the  uttermost,  even  in  Heaven  the  song  is 
worthy  the  lamb;  cholera  baffles  doctors,  but  Christ 
searches  the  reins,  and  checks  all  diseases ;  he  can  make 
Paul's  thorn  in  the  flesh  contribute  to  his  humility, 

6.  Attentive :  Comes  at  all  times  without  being  asked, 
and  watches  the  crisis. 

7.  Generous  to  the  ]JOor :  Christ  takes  no  fees ;  says 
buy  without  money  or  price.  Is.  55.  i  ;  Christ  is  the  poor 
man's  doctor ;  he  healed  the  woman  who  had  spent  all 
her  money  on  doctors,  Luke  8.  43. 

8.  Perseveres :  Christ  makes  the  dry  bones  live,  Ez. 
37.  4;  he  has  the  brand  plucked  from  the  burning. 

9.  Successful:  Christ  said  come  all  that  labour. 
Adam's  rebellion,  Noah's  drunkenness,  INIanasseh's  tyranny 
were  cured  ;  even  death  is  cured,  Is.  2  5.  8.  The  Persians 
say  of  ordinary  physicians — when  fate  arrives  the  phy- 
sician is  a  fooL 

I  o.  Accessible  :  Christ  is  always  so  ;  he  never  sleeps. 

Christ  differs  from  earthly  fhijsicians  in  nine  points : — 
(i)  Sometimes  deceived,  kill  sometimes  instead  of  curing;, 
(2)  require  to  be  sent  for,  Luke  19.  10;  (3)  charge  for 
services.  Is.  5  5-1;  (4)  make  few  sacrifices  for  their 
patients.  Christ  gave  his  blood;  (5)  cannot  raise  the 
dead  ;  (6)  sometimes  impatient ;  (7)  visit  only  one  piaticnt 
at  a  time ;  (8)  subject  to  disease  themselves,  Heb.  2.17; 
(9)  their  medicines  lose  their  virtue  by  long  keeping. 

Talmud. — A  doctor  at  a  distance  is  blind. 

Bengali. — He  who  has  had  the  ringworm  knows  what  it 

really  is. 
Tamid. — Paith  in  medicine  makes  it  effectual. 
Ja-pan. — No  medicine  for  lovesickness  and  a  fool. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  241 

Tamul. — Is  there  any  medicine  for  a  bad  temper  ? 
Bussian. — A  golden  bed  cannot  cure  the  sick. 
Tamul. — The  friendship  of  the  doctor  ends  at  the  threshold. 
Telugu. — Are  you  to  ask  the  bullock  before  you  put  on  the 

pack-saddle  ? 
Urdu. — The  barber  washes  everyone's  feet,  but  thinks  it 

beneath  him  to  wash  his  own. 
Tamul. — He  who  has  killed  l,O0O  persons  is  half  a  doctor. 
Urdu. — There  is  no  physic  for  false  ideas. 


Who  are  Pilgrims  on  Earth? — Heb.  ii.  ii,  13. 

Moses  gave  liis  son  the  name  of  Gershom  (the 
stranger),  to  signify  lie  was  not  in  liis  own  land,  though 
it  gave  him  shelter  when  treated  with  neglect  by  his  own 
countrymen,  and  driven  away  from  a  royal  court,  Ex. 
2.  22. 

The  Jeius'  journey  in  the  desert — a  type  of  the  Christian 
pilgrimage  in  ten  points  : — 

1 .  A  journey  from  a  house  of  honclagc ;  the  Jews 
worked  in  hot  weather  in  Egypt,  a  land  like  a  furnace,  and 
were  deprived  of  their  children;  so  the  righteous  were 
slaves  to  Satan,  and  their  offspring  were  heirs  to  misery, 
serving  divers  lusts,  i  Pet.  2.  1 1.  God  says  to  them,  as 
the  angel  did  to  Lot,  "  Escape  for  thy  life,  look  not  back," 
Gen.  19.  17. 

2.  A  journey  through  a  dangerous  desolate  tvilderness, 
hunger,  fiery  serpents,  burning  saud,  flinty  rock,  a  land  of 
drought,  of  the  shadow  of  death,  Deut.  8.15;  so  is  this 
world;  no  food  for  the  soul,  temptations  for  the  trial  of 
faith,  storms,  quicksands  of  affliction,  the  enemies  of  the 
Christian  are  fear,  Prov.  22.  13  ;  unbelief  ;  sloth,  i  Tim. 
5.  13;  covetousness.  Mat.  16.  24;  presumption. 

3.  A  jom-ney  to  a  land  of  Promise :  the  Jews  in  the 
wilderness  saw  this  not,  yet  they  had  God's  word  for  it ; 

E 


242  EASTERN  PROVERBS  AND  EMBLEMS 

the  stones  were  iron  ;  a  land  of  fountains  flowing  witli 
milk  and  honey,  Deut.  8.  8  ;  so  the  Patriarchs  were  not 
mindful  of  that  country  from  whence  they   came   out, 

Heb.  II.  15. 

4.  A  long  and  roundabout  journcT/.  The  Jews  might 
have  reached  Canaan  in  one  month  instead  of  forty  years, 
but  thereby  their  trial  and  punishment  were  intended, 
Deut.  8.  2  ;  so  Christians  have  a  variety  of  experience, 
joy,  and  sorrow ;  rest  will  be  therefore  more  sweet. 

5.  Eely  on  a  heavenly  guide  coming  up  from  the  wil- 
derness leaning  on  the  beloved.  Cant.  3.  8  ;  underneath 
are  the  everlasting  arms,  Deut.  33.  27.  A  journey  under 
Divine  Government;  the  Jews  were  few  in  Egypt,  yet 
kino-s  were  reproved  for  tlieh^  sake ;  they  multiplied  in 
slavery;  in  Babylon  God  was  with  the  Jews,  but  in 
the  desert  there  was  the  pillar  of  cloud  by  day,  of  fire 
by  night;  they  had  angels'  food;  their  garments  and 
shoes  waxed  not  old ;  so  Christ  is  with  his  Church  to  the 
end  of  the  world.  Mat.  28.  20;  as  an  eagle  over  her 
young  ones,  Deut.  32.  1 1;  they  mount  up  v/ith  wings  as 
eagles,  Is.  40.  31;  there  are  various  pretended  ways,  but 
Christ  is  the  true  one. 

6.  A  iourney  with  a  happg  termination;  Jordan  crossed, 
each  sat  under  his  vine  and  fig-tree,  so  a  rest  for  God's 
people.  Is.  35.  10 ;  all  journeys  in  this  world  not  certain 
of  success. 

7.  Enter  by  the  straigU  way — of  religious  conviction, 
their  foot  on  the  flesh,  their  eye  on  the  cross. 

8.  Their  Provision  on  the  way,  bread  from  heaven. 

9.  Perseverance — of  all  'that  came  out  of  Egypt  few 
entered  Canaan,  so  Lot's  wife  with  regard  to  Sodom,  like 
man  putting  his  hand  to  the  plough  and  looking  back, 
Luke  9.  62. 

10.  In  motion  always,  but  towards  home,  Gen.  47.  9. 

Afghan. — To  every  one  his  home  is  kasbmir  —  i.e.,  very 
good. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  243 

Badaga. — A  single  coal  burns  not  well,  a  single  traveller 

finds  the  way  heavy. 
Hamayan. — As  a  man  going  to  another  village  stays  outside, 

and.  next  day  leaving  that  abode  proceeds  on  his 

journey,  so  home  and  property  are   only  men's 

resting  places. 


Providence  Rescues  from  a  Horrible  Pit.— Ps.  40.  2. 

This  text  alludes  to  the  custom  of  digging  pits  to 
■catch  wild  beasts,  and  covering  them  with  straw  or  dust, 
or  such  like  things,  that  they  might  not  be  discerned. 
The  Psalmist  in  this,  as  in  some  other  passages  of  his 
writings,  means  by  digging  a  pit  to  express  the  mis- 
chievous designs  of  the  wicked,  who,  in  trying  to  do  him 
harm  by  their  subtlety,  treated  him  as  men  did  wild 
beasts  which  they  endeavoured  to  catch.  Joseph  was 
cast  into  a  pit  by  his  envious  brethren,  where  they  would 
have  left  him  to  perish,  if  Judah  had  not  interposed  on  his 
behalf.  Gen.  37.  26. 

"  Pit"  also  signifies  the  gram,  and  the  Psalmist  ex- 
presses the  despair  he  should  be  in  if  God  slighted  him. 
He  should  become  as  a  dead  man,  lost  and  undone. 
Nothing  is  so  painful  to  a  gracious  soul  as  the  want  of 
God's  favour  and  the  sense  of  his  displeasure.  His 
frowms  are  worse  than  death  and  the  grave.  "  Pit"  also 
means  trouble.  Despondency  of  spirit  under  the  sense  of 
God's  withdrawings,  and  prevailing  doubts  and  fears  about 
our  eternal  state,  are  like  unto  a  horrible  pit  and  miry 
clay.  David  found  himself  sinking  more  and  more  into 
inward  disquiet  and  perplexity  of  spirit,  out  of  which  he 
could  not  w^ork  himself. 


Atonement  a  Propitiation  through  Faith  in  Christ. 

EoM.  3.  25. 

Christ's  death   as  an  atonement   was  typified  by  the 
Paschal  Larah,  Ex.  1 2  ;  the  smiting  the  ruck,  Ex.  17.6; 

R  2 


244  EASTERN  PROVERBS  AND  EMBLEMS 

our  sins  are  imputed  to  Christ,  as  Adam's  were  to  us,  Eom. 
5.  1 2-2 1  ;  in  England,  when  a  woman  is  married,  her  hus- 
band is  responsible  for  her  debts  ;  the  Church  is  Christ's 
bride,  and  he  pays  her  debts,  so  David  was  kind  to  the 
house  of  Saul  for  Jonathan's  sake. 

The  atonement  was  also  typified  by  sacrificing  the 
firstlings  of  the  flock.  Gen.  4.  4 ;  by  Isaac,  about  to  be 
offered,  Gen.  22.  2;  by  the  mercy-seat  not  approached 
without  blood,  the  scapegoat  was  type.  Lev.  16.  21.  The 
atonement  is  a  washing  out  stains,  Ps.  51.2;  a  loassing 
hy,  Mic.  7.  1 8  ;  scattering  a  cloud  that  hides  the  sun ;  re- 
moving sin  faraway,  Ps.  103.  12  ;  healing,  Ps.  30.  2.  The 
brazen  serpent  which  cured  the  Jews  bitten  by  the  snakes 
on  their  looking  at  it  typified  the  eye  of  faith  looking  on 
Christ,  curing  the  soul  bitten  by  the  serpent — sin. 

If  the  mercies  of  God  be  not  loadstones  to  draw  us  to 
heaven,  they  will  be  millstones  to  sink  us  to  perdition ; 
the  wicked  are  no  better  for  mercies,  as  the  Dead  Sea 
or  ocean  is  no  sweeter  from  the  rivers  of  fresh  water  that 
flow  in. 


Death  Rest  to  the  Kighteous. — Job  7.2,;  3.  17-19. 
Mest  spii'itual  differs  from  worldly  rest  in  four  points  : — 

The  saints  are  weary  of  battling  with  their  three  great 
enemies — the  world,  the  flesh,  and  the  devil,  like  Job,  2 
Pet.  2.  8.  Paul  wished  to  depart  and  be  with  Christ. 
On  Jewish  monuments  is  this  inscription :  "  Eest 
in  peace  in  Eden."  This  rest  is  not  the  rest  of  a  stone, 
but  is  a  change  to  a  better  state,  not  like  the  rest  of 
Jonah  in  the  whale's  belly.  How  strong  was  Job's  wish 
for  rest  when  he  had  to  clean  his  burning  boils  with  a 
potsherd,  2.  8  ;  his  flesh  was  clad  with  worms,  7.  4,  5  ; 
his  breath  was  corrupt ;  his  bones  cleaved  to  his  skin  ; 
his  friends  knew  him  not,  19.  14. 

The  righteous  ought  not  to  be  in  death  like  a  child 
compelled  by  the  rod  to  give  up  play  ;  but  like  one  who. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  245 

tired  of  play,  wishes  to  go  to  bed,  or  like  a  seaman  who 
only  waits  for  a  favourable  wind  to  raise  his  anchor,  2 
Thess.  I.  6,  7. 

How  faithfully  does  the  labourer  exert  his  strength, 
that  he  may  honestly  earn  the  hu-e  for  which  he  has 
imdertaken  to  bear  the  burden  and  heat  of  the  day  ! 
Now  and  then  he  looks  wistfully  at  the  lengthening 
shadows,  and  notices  how  far  the  sun  has  gone  down 
in  the  heavens,  Job  7.  2.  Most  welcome  to  him  will  be 
the  hour  of  rest  and  payment ;  but  he  does  not  suffer  him- 
self to  suspend  his  work  until  the  time  agreed  upon  is 
come.  The  time  for  rest  will  come  when  the  time  for 
work  is  over.  Thus  is  man  set  upon  the  earth  to  work 
the  work  of  God  for  an  appointed  season;  and  thus 
faithfully  should  he  spend  hunself,  and  be  spent  in  the 
service  of  his  gracious  Maker.  He  owes  to  his  Maker 
every  faculty  of  soul  and  body ;  and  that  gracious  Being 
has  promised  to  all  who  serve  him  truly  a  rich  reward 
when  the  day  of  life  is  over.  The  reward,  indeed,  will 
be  of  grace  and  not  of  debt,  for  at  best  we  are  unprofit- 
able  servants,  who  have  done  only  what  it  was  our  duty 
to  do.      And  which  of  us  has  done  even  so  much  ? 

On  the  other  hand,  the  grave  to  the  loick&d  is  a 
slaughter-house  ;  death  like  a  wolf  feeds  on  them ;  like 
sheep  they  are  laid  in  the  grave  where  their  beauty 
consumes,  while  the  upright  shall  have  dominion  over 
them  in  the  morning  of  the  Eesurrection,  Ps.  49.  14, 
Prov.  7.  22. 

Telugu. — The  man  who  has  crossed  a  river  and  reached  the 
shore,  cares  no  longer  for  the  hide-sewn  boat ; 
why  should  the  man  -nho  has  attained  liappiness 
trouble  himself  about  the  body?  2  Cor.  5.  I, 
Phil.  3.  13. 

Urdu. — When  I  die,  I  shall  get  a  good  nap. 

Atmahodha. — Having  crossed  the  sea  of  Pascination,  and 
having  kihed  the  giants,  Inclination,  Aversion, 
the  wise  shall,  married  to  Peace,  enjoy  repose 
of  soul. 


246  EASTERN  PROVERBS  AND  EMBLEMS 

He  sparing  the  Rod  hates  his  Son. — Pk.  13.  24. 

The  bee  sucks  sweet  honey  out  of  the  bitterest  herb  \ 
So  God  will  by  afflictions  teach  his  children  to  suck  sweet 
knowledge,  sweet  obedience,  out  of  all  the  bitter  afflic- 
tions and  trials  he  exercises  them  with  ;  that  scouring 
and  rubbing  which  frets  others,  shall  make  them  shine  the 
brighter;  that  weight  which  crushes  and  keeps  others 
under,  shall  but  make  them,  like  the  palm-tree,  grow 
better  and  higher.  Stars  shine  brightest  in  the  darkest 
night ;  torches  give  the  best  light  when  beaten ;  grapes 
yield  most  wine  when  most  pressed ;  spices  smell  sweetest 
when  pounded ;  vines  are  the  better  for  bleeding ;  gold 
looks  the  brighter  for  scouring ;  the  juniper  smells 
sweetest  in  the  fire. 

Joseph's  advancement  might  have  been  fatal  to  him, 
had  he  not  been  previously  prepared  for  it  by  a  long 
course  of  suffering.  We  should  have  looked  upon  him 
witli  concern,  had  we  seen  him  in  bonds  and  known  his 
innocence.  But  God,  who  had  a  far  more  indulgent  and 
tender  compassion  for  him,  left  him  in  a  condition  from 
which  we  would  have  delivered  liim,  Gen.  37.  23-36,. 
39.  20,  21.  23.  So  with  tlie  Israelites  in  the  wilder- 
ness, and  God's  love  in  subjecting  them  to  such  trials  in, 
it,  Deut.  8.  3-6,  15,  19. 

Proud  Nebuchadnezzar  became  humble  after  his  awful 
punishment,  Dan.  4.  34-37.  So  with  Jehoshaphat — 
God  destroyed  his  fleet  to  disengage  him  from  his  con- 
nexion with  wicked  Ahaziah,  2  Chron.  20.  35-37,  and 
it  seems  to  have  had  this  effect,  i  Kings  22.  49.  It  is 
a  mercy  to  have  that  taken  from  us  that  takes  us  from 
God.  The  people  of  Judali  were  sent  into  captivity  to 
Babylon  for  their  good,  Jer.  24.  5-7  ;  and  in  this,  as 
appears  from  Ezra,  Ezra  9.  i  o,  and  from  Nehemiah,  Neh. 
9,  the  effect  was  good.  FaiiVs  thorn  in  the  flesh  was 
sent  to  preserve  him  from  pride,  2  Cor.  1 2.  7  ;  these 
examples  show  that  the  gem  cannot   be  polished  without 


ILLUSTRATIVE  OF  OLD  TRUTHS.  247 

friction,  nor  man  perfected  without  adversity,  that 
affliction  is  an  angel  of  mercy  sent  to  lead  us  out  of 
Sodom ;  that  the  way  of  the  Cross  is  the  royal  way  to 
the  Crown;  and  that  the  waters,  whicli  drowned  the 
world,  only  lifted  up  the  ark. 


Who  shall  see  God?— Mat.  5.  2. 

Our  knowledge  of  God  in  heaven  is  eo^pressed  hy  seeing 
in  four  ijoints  :  — 

The  Hindus  express  by  darshan  the  privilege  after  a 
long  pilgrimage  of  seeing  the  idol.  Knowing  God  is 
explained  by  the  emblem  of  seeing,  because  sight  is 
(i)  the  clearest  of  the  other  senses,  as  light  is  given,  so 
our  knowledge  comes  from  God;  (2)  the  sense  most 
universally  exercised;  (3)  ^/mscm^!,  Ecc.  11.  7,  seeing  a 
friend  is  very  different  from  hearing  about  him,  the  eye  is 
the  window  of  the  soul ;  (4)  the  most  comprehensive  the 
eye  is  never  satisfied  with  seeing. 

Dirt  loves  not  a  sunbeam,  nor  the  impure  to  see  God, 
Gen.  3.  8,  4.  14.  Moses  saw  God  through  Christ,  Num. 
22.  8,  so  did  Jacob,  Gen.  32.  30.  Believers  while  pure 
walk  in  the  light  of  God's  countenance ;  like  the  moon 
dark  when  away  from  the  sun  ;  bright  when  facing  it. 


Sins  like  Scarlet  made  White  as  Snow.— Is.  i.  18. 

Scarlet  is  obtained  from  the  eggs  of  an  insect  found 
on  the  leaves  of  the  oak  in  Spain ;  being  bright  is  used 
for  clothing,  Saul's  daughters  wore  it,  2  Sam.  i.  24. 
Neither  dew,  rain,  washing,  nor  long  wear  can  remove 
the  scarlet  die,  it  is  the  fastest  colour,  so  with  sin  the 
stain  is  not  removed  by  ordinary  means  ;  a  scarlet  thread 
was  fastened  to  the  scapegoat  on  the  day  of  atonement; 
white,  on  the  other  hand,  was  the  emblem  of  purity, 
Eev.  I.  14;  hence  the  Nazarenes,  a  sect  of  the  Jews, 
were  said  to  be  pm^er  than  snow.  Lam.  4.  7. 


248  EASTERN  PROVERBS  AND  EMBLEMS 

Who  are  the  Sealed  Ones? — 2  Tm.  2.  19. 

The  Holy  Spirit  like  a  seal  in  three  points : — 

The  ancient  Hebrews  wore  seals  in  rings  on  their 
fingers,  and  in  bracelets  on  their  arms.  The  wicked 
queen  Jezebel  wrote  the  condemnation  of  Xaboth,  Avhose 
death  she  plotted  to  get  his  vineyard  for  her  husband 
Ahab,  and  sent  it  to  the  elders  of  Israel,  signed  with  his 
seal,  I  Kings  21.8, 

So  the  ambitious  Haman  sealed  the  decree  of  king 
Ahasuerus  against  the  Jews  with  the  king's  seal,  Esth. 
3.  1 2,  8.  8  ;  it  is  afterwards  stated  that  the  king  took  off 
his  ring,  which  he  had  taken  from  Haman,  and  gave  it 
to  Mordecai.  The  seal  was  a  mai^k  to  prove  that  things 
were  genuine,  as  in  the  above  cases  it  showed  that  the 
royal  authority  was  granted  for  the  purj^oses  named 
within  ;  at  other  times,  it  was  o.  pledge  for  fulfilling  terms 
agreed  on  between  two  parties,  and  also  to  secure  any- 
thing by  closing  it  up.  So  God,  when  he  seals  us  by  his 
Holy  Spirit,  marks  his  image  upon  us.  God  is  holy ; 
and  we  cannot  be  marked  with  his  seal  unless  we  are 
made  holy  too.  When  the  Holy  Spirit  so  seals  us,  he 
also  secures  us  to  the  day  of  redemption,  as  a  thing  is 
shut  up  from  harm  by  being  sealed  up ;  in  this  way  men 
seal  up  their  writings  and  treasures,  marking  them  with 
their  own  seal,  that  none  may  break  in  and  steal 
them. 

The  Jews  used  to  write  on  the  head  of  a  corpse 
with  ink,  "  May  he  be  in  the  bundle  of  life,  Jehovah  the 
Lord ;"  this  was  called  sealing  the  dead.  The  seal  makes 
impressions  like  itself,  so  the  believer  is  changed  into 
the  same  image,  2  Cor.  3.  18  ;  the  ^uax  must  be  soft  to 
receive  the  impression,  Heb.  i  o.  1 6  ;  so  the  heart ;  the 
wicked  have  stony  hearts;  the  things  are  secured,  so 
believers  sealed  on  their  forehead,  Kev.  7.  Z)  they  arc  a 
fountain  sealed — i.e.,  secured  against  weather,  sand, 
beasts,  Cant.  4.  i  2  ;  the  sins  of  the  wicked  are  sealed  up 


ILLUSTRATIVE  OF  OLD  TRUTHS.  249 

in  a  bag — i.e.,  not  forgotten,  but  the  seal  of  the  Holy 
Spirit  on  the  believer  is  God's  image. 


The  Woman's  Seed  briiises  the  Serpent's  Head. 

Gen.  3.  15. 

In  the  Iceland  Mythology  the  Deity  is  said  to  have 
bruised  the  Serpent's  head,  so  among  the  Hindus  Krishna 
tramples  on  the  Serpent's  head,  who  bites  his  heel. 

Jesus  Christ  was  the  seed  of  the  woman — i.e.,  born  of 
the  Virgin  Mary  ;  he  destroyed  the  Serpent's — i.e.,  Satan's 
head,  or  power ;  the  head  of  the  Serpent  is  the  seat  of 
life.     Satan  is  the  old  Serpent,  Eev.  i  2.  9. 

Sedan  is  like  et  serpent  in  five  points  : — 

1.  Subtle,  lies  in  wait  in  holes  to  catch  liis  prey,  so 
the  Egyptians  behaved  to  the  Babylonians. 

2.  Poisonous,  Deut.  32.  24,  yet  Paul  by  Divine  aid 
shook  off  a  viper.  Acts  28.8. 

3.  Watches  opportunity  io  sting;  so  Ahab  could  not 
sleep  on  account  of  Naboth's  vineyard. 

4.  Fceels  on  dust ;  Satan's  food,  sin. 

5.  Fair  in  appearance,  2  Cor.  1 1.  14. 


Self-respect. 

Arabic. — He  who  makes  himself  bran  is  pecked  by  hens. 
Syriac. — Cut  your  vine  with  your  own  hand,  not  with  the 
hand  of  others. 


Who  are  Servants  of  Christ  ?— 2  Tim.  2.  24. 

The  Jews  had  a  class  of  house  servants,  as  the  Hindus 
had,  who  were  slaves  sold  for  debt  or  by  their  parents ;  but 
among  the  Jews  they  were  set  free  on  the  seventh  year, 
unless  they  had  with  their  own  consent  their  ears  bored 
with  an  awl,  and  fastened  to  the  doorposts. 


250  EASTERN  PROVERBS  AND  EMBLEMS 

The  devil's  children  are  like  tliem — bond  slaves  of  sin. 
Believers  were  slaves  to  the  world,  the  flesh,  and  the 
devil,  but  are  redeemed  by  Christ,  who  freed  them  from 
hereditary  bondage.  Christians,  though  servants,  as  the 
sons  of  a  king  by  regeneration,  have  a  high  dignity  in  the 
court  of  heaven  ;  such  a  servant  was  Joshua  to  Moses, 
Elisha  to  Elijah.     Moses  was   the  servant  of  the  Lord, 

Jos.    I.  2. 

Christians    are   like   good    servants    of   Christ  being 
appointed,  Is.  40.  10  ;  ohedient,  Luke  22.  27  ;  trusted,  Gen. 
41.  42;  delight  in  work;  act  according  to  orders,  Ex.  25.. 
40  ;  expect  wages ;  render  an  account,  Mat.  18.  23. 

Angels,  though  far  higher  in  rank,  power,  and  intellect 
than  any  kings  of  earth,  yet  act  as  servants.  They  took 
charge  of  a  beggar's  soul,  when  only  the  dogs  attended 
to  Ills  body ;  these  angels  are  called  servants,  Heb.  i .  1 4  ; 
they  proclaimed  their  Master's  will  to  Lot,  Gen.  18;  to 
Elijah,  2  Kings  i.  3  ;  to  Daniel,  9.  21  ;  opposed  God's 
enemies,  so  Michael  fought  with  the  dragon,  Eev.  12.9; 
executed  God's  judgments  in  Egypt,  Ex.  12.  23  ;  blinded 
the  Sodomites,  Gen.  19.  11;  and  smote  a  Idng,  Acts  12. 
23  ;  defending  the  godly,  they  hold  the  four  winds,  Eev. 
7.  1—3;  they  protected  Elisha,  2  Kings  6.  17;  were 
guides,  and  carried  Lazarus  into  Abraham's  bosom ; 
will  be  the  reapers  in  the  day  of  judgment.  Mat.  24.  31. 


The  Shield  of  Faith.— Eph.  6.  16. 

As  the  soul  is  the  life  of  the  body,  faith  is  the  life 
of  the  soul,  and  Christ  the  life  of  faith.  Eaitli  is  the 
master-wheel  that  sets  the  other  wheels  in  motion. 
Eaith  is  also  compared  to   gold  tried   in  the  fire,    i  Pet. 

1.7. 

A  shield  was  made  of  hides,  or  even  gold,  so  as  to  be 

proof  against  fiery  darts  ;  it  was  large,  so  as  to  defend 
the  vital  parts,  and  movable,  to  protect  the  head,  arms, 
and  chest. 


ILL  USTRA  TIVE  OF  OLD  TR UTHS.  2 5 1 

A  shield  made  of  iron  warded  off  darts  and  sword  cuts, 
so  faith,  spiritual  assaults,  2  Kings  6.  15.  Abraham's 
servant  committed  himself  in  trust,  Gen.  24  ;  so  Moses,. 
Ex.  II.  15  ;  Euth  I.  16  ;  Paul  in  prison.  Acts  16.  25. 

Telugu. — Like  a  gadfly  on  a  tiger's  side. 


Aflliction  refines  as  the  Fire  does  Silver.— Mal.  3.  2. 

Affliction  like  refining  silver  in  eleven  points : — 

This  simile  is  taken  from  the  refiners,  who  in  thek 
crucible  separate  by  fire  the  dross  from  the  ore ;  so 
believers  have  the  fiery  trial  of  trouble,  i  Cor.  3.13. 

1.  A  refiners  work  is  to  try  and  refine  metals;  so- 
affliction  tries  people's  graces,  Is.  48.  10. 

2.  The  metal   hefore  refinement  is  full  of   dross,  Mat. 

15.  19,  Job  25.  4,  so  we  are  by  nature  sinners. 

3.  The  metal  is  not  pliable  hefore  refinement,  so  our  will 
is  stubborn;  Job  said,  God  makes  my  heart  soft,  Job  23. 

1 6,  Jer.  9.  7. 

4.  More  fire  required  to  hasten  the  ivork  ;  so  in  heavi- 
ness through  manifold  temptation,  i  Pet.  4.  1 2. 

5.  The  dross  removed  makes  the  metal,  though  less  in 
quantity,  yet  of  more  value,  Is.  13.  12. 

6.  Ptefining  required  several  times  ;  so  silver  seven  times 
refined.  God  has  many  modes  of  refining — fires,  floods,, 
storm,  disease,  Ps.  37.  20. 

7.  The  fire  is  not  ioY  wasting  t\iQ  metal,  but  for  purify- 
ing it,  chastened  for  our  profit,  Heb.  12.  2. 

8.  Pine  vessels  made  by  this  process,  2  Tim.  2.  20. 

9.  The  refiner  refines  but  a  little  at  a  time ;  God, 
however,  refines  a  kingdom.  Alloy  is  put  in  to  make 
metal  pliable  ;  but  the  Holy  Spirit  is  the  hammer  of 
God's  word. 

10.  The  metal  is  not  left  in  the  fire  after  purifying. 

1 1 .  The  refiner   uses  fuel ;  so  the    wicked  are  God's 


252  EASTERN  PROVERBS  AND  EMBLEMS 

fuel  to  refine  the  good ;  such  were  Pharaoh,  Babylon 
made  a  burnt  mountain,  Jer.  51.  25,  the  great  captains, 
Eev,  6.  1 7. 

Tamul. — Though  gold  be  put  into  the  fire  to  be  refined,  it3 

hue  is  not  lost. 
Canarese. — Sandal  wood  in  burning  gives  ofi"  perfumes ;  so 

the  afilictions  of  the  good,  Heb.  12.  II. 
Tamul. — Rape-seed    and  sugar-cane   are    profitable  when 

crushed. 
JRagliwcansa. — Iron  by  rust  becomes  soft ;  why  not  the  soul 

by  grief?  2  Cor.  7.  10. 
FolisJi. — He  who  does  not  understand  how  to  pray,  learns 

it  when  he  goes  to  sea. 
Cliinese. — Though  the  screen  be  torn,  its  form  is  still  pre- 
served.    Though  the  good  man  be  in  want,  his 

virtue  still  remains. 
Afghan. — Though  the  cloud  be  black,  white  water  falls  from 

it — sic,  "  a  silver  lining  to  the  cloud." 


What  are  the  Dead  sown  for? — i  Coe.  15.  42. 

The  Eesurrection  is  called  a  morning,  Ps.  49.  14,  after 
the  night  of  life,  it  makes  things  manifest,  its  sun  comes 
out  and  joy  arises.  Wonderful  is  the  progress  of  the 
seed  from  its  first  to  its  second  life  ;  for  it  has  two  lives. 
During  its  first  life,  it  grows,  and  ripens  in  the  plant 
which  bears  it,  and  then  falls  away  to  the  earth  out  of 
which  it  grew.  But  it  has  a  second  life  after  its  resur- 
rection from  the  earth ;  from  whence  it  springs  up  with  a 
life  of  its  own,  and  with  a  new  body.  From  every  seed 
grows  a  plant  of  the  same  kind  with  that  which  bore  the 
seed.      God  giveth  to  every  seed  its  oivn  body. 

The  Word  of  God  teaches  us  to  expect  two  lives.  The 
one  is  our  present  earthly  life  which  we  have  of  our 
parents  ;  the  other  is  the  life  which  we  shall  have  after 
we  have  been  buried.  Our  body  will  be  a  spiritual  one, 
not  an  animal  one,  as  now,  having  carnal  appetites  and 
desires.     For  as  the  seed  is  not  quickened  except  it  die,  so 


ILLUSTRATIVE  OF  OLD  TRUTHS.  253 

we  cannot  obtain  eternal  life,  but  by  the  way  of  death. 
The  grave  is  as  the  furrow  of  the  field  in  which  the  seed 
is  sown;  and  as  the  sunshine  of  the  spring  raises  the  seed 
to  life,  so  shall  the  Sun  of  Eighteousness  return  to  raise 
all  those  who  are  buried  in  the  earth.  The  time  is  coming 
when  they  that  are  in  their  graves  shall  hear  his  voice, 
and  come  forth,  as  Lazarus  came  forth  from  the  tomb  when 
Jesus  called  him.  The  good  seed  of  wheat  and  other 
grain  is  gathered  for  use,  and  laid  up  in  the  barn,  as  the 
righteous,  when  they  die,  are  gathered  to  their  fathers; 
but  the  evil  seeds  of  the  thistle  are  blown  about  by  the 
winds,  and  scattered  over  the  face  of  the  earth. 

Our  bodies  every  seven  years  change  every  particle;  so 
the  seed  in  the  darkness  of  the  ground  decomposes,  draw- 
ing its  new  body  from  earth,  water,  and  air,  until  it 
becomes  like  the  banyan  or  cotton  tree ;  so  the  body  in 
the  grave  may  be  like  a  worm,  but  it  will  become  like  a 
butterfly.  Seeds  in  Egyptian  mummies  have  germinated 
after  a  thousand  years.  We  cast  our  rice  seed  into  muddy 
waters,  it  sinks,  but  soon  a  plentiful  rice  harvest  appears. 

KatJia  Vpanishad. — Like  corn  a  mortal  ripens,  like  corn  he 
is  produced  again. 


"Who  is  the  Morning  Star? — Rev.  22.  16. 

Angels  are  called  morning  stars,  as  being  made  in  the 
morning  of  creation.  Job  38.  7.  The  dawn  said  in  the 
Vedas  "  to  be  born  in  the  eastern  quarter  of  the  firma- 
ment, displaying  a  banner  of  light  bringing  health  to 
human  habitations,  many  tinted ;"  angels  as  the  morning 
star  beautiful,  so  Stephen's  face  when  dying  like  an 
angel's,  Acts  6.  i  5  ;  Satan  was  called  Lucifer — i.e.,  an 
angel  of  light. 

The  morning  star,  called  the  day  star,  arising  in  the 
hearts,  2  Pet.  1.9;  the  King  of  Assyria  is  so  called. 
Is.  14.  12,  as  Babylon  was  the  first  of  kingdoms. 


2SA-  EASTERN  PROVERBS  AND  EMBLEMS 

Christ  like  the  Morning  Star  in  nine  points  : — 

1.  Solid  light,  twinkles  not,  fixed  in  its  orb,  so  no 
■intermission  in  Christ,  his  spiritual  light  the  same  yester- 
day, to-day,  and  for  ever,  Heb.  13.  8;  so  Christ  will 
never  leave,  Heb.  13.  5  ;  Mat.  28.  20. 

2.  Harhingcr  of  the  sun,  so  when  the  day-spring  came, 
people  that  sat  in  darkness  saw  the  light.  Mat.  4.  1 6  ; 
forerunner  of  the  morning  of  the  resurrection,  Ps.  49.  14  ; 
the  night  of  life  is  far  spent,  the  day  of  resurrection  is 
.athand,  Kom.  13.  11,  12, 

3.  Ornaments  the  heamns,  beautiful  to  see,  so  is  Christ 
above  Moses,  Ps.  47.  i  ;  David  in  his  day  said  I  shall  be 
satisfied  when  I  awake  after  his  likeness,  Ps.  17.  15; 
Paul  said  I  have  a  desire  to  depart,  Ph.  i.  23. 

4.  Guides  mariners,  when  they  have  lost  the  polar 
star,  so  Christ,  the  light  of  life,  warns  against  the  rocks 
and  shoals  of  the  world,  the  flesh,  and  the  devil,  in  the 
ocean  of  life. 

5.  Most  useful  in  wintry  darkness  ;  so  are  Christ's  ofiices, 
now  of  prophet,  priest  and  king  in  this  dark  world. 

6.  A  star  of  the  first  magnitude;  John,  Peter,  James 
were  stars,  but  Christ,  though  the  offspring  of  David,  was 
the  brightness  of  the  Father's  glory,  Heb.  i.  3. 

7.  Terrible  to  thieves,  indicating  the  departure  of  dark- 
ness, so  Satan,  at  the  dawn  of  redemj)tion,  attempted 
Christ's  destruction  in  the  temple.  Mat.  4.  5  ;  Jews  said, 
let  us  Idll  the  heir.  Mat.  21.  38;  the  Jews  led 
Christ  to  the  brow  of  the  hill,  Luke  4.  29  ;  so  the  devils 
thought  he  was  come  to  torment  them  before  the  time, 
Mat.  8.  29. 

8.  The  same  as  the  evening  star,  so  Christ  is  the  Alpha 
and  Omega,  the  author  and  finisher  of  our  salvation, 
Ptev.  1.8;  Heb.  12.  2. 

9.  Clouds  hinder  not  its  course ;  so  Christ  will  come  and 
will  not  tarry,  Heb.  10.  37  ;  Gcdileo  said,  men  may 
imprison  me  for  believing  the  earth  moves,  but  it  moves. 


ILLUSTRATIVE  OF  OLD  TRUTHS.  255 

It  is  hard  to  kick  against   the   pricks,  Acts  9.  5  ;  the 

Mood  of  the  martyrs  was  the  seed  of  the  Church. 

The  morning  star  is  created  ;  Christ  made  the  heavens, 

Ps.    102.  25  ;   is  of  a  fiery  red  colour.     Christ  is  meek, 

a  mild  light ;  the  morning  star  and  sun   are  different ; 

Christ  is  both.     The  morning  star  gives  light  only  by 

nicjlit,   Christ  is   an   everlasting   light,   Is.   60.    20  ;  the 

morning   star  enlightens   only  this   world;    Christ  both 

worlds.     The   morning   star   shall   be   dissolved;    Christ 

never,  Heb.  13.  8. 

— ►-♦-< — 

The  Storm  of  God's  Wrath.— Is.  25.4. 
The  wrath  of  God  wreaks  itself  by  various  agencies, 
Deut.  28.  22;  heaven  is  represented  as  our  Father's  house, 
a  marriage  feast,  the  household  of  God,  while  earth  is 
stormy,  but  Christ  is  a  hiding-place  from  the  wind.  Earth- 
quakes have  destroyed  cities,  as  Lisbon ;  so  the  blast  of 
the  Prince  of  the  Power  of  the  Air  blew  down  Eden, 
hence  David  wished  for  the  wings  of  a  dove,  when  assailed 
by  storm  of  calumny,  Ps.  55.  6;  so  many  make  shipwreck 
of  faith. 

God's  wrath  compared  to  a  winepress,  Ptev.  14.  19; 
to  wiping  out  as  a  dish  as  God  did  Jerusalem,  2  Kings 
21.13. 

God's  storm  is  of  GocVs  sending,  as  in  Jonah's  case, 
Jonah  I.  4;  hail  showers  destroyed  the  Amorites,  ivind 
buried  the  Egyptians  like  lead  in  the  sea,  Ex.  15.  10; 
brimstone  was  rained  on  Sodom,  Gen.  19.  24  ;  so  Tophet 
was  ordained  of  old,  Is.  30.  33. 

The  sinner  first  raised  it,  Is.  17.  I5- 
Storms  are  of  fearful  violence,  Ps.  107.  27;  in  a  storm 
ships  mount  up  to  heaven  and  stagger  like  a  drunken  man, 
so  the  great  day  of  wrath  is  come,  and  who  will  be  able 
to  stand  ?  Ptev.  6.17, 

Aerial  storms  are  fierce,  but  short. 


256  EASTERN  PROVERBS  AND  EMBLEMS 

Who  are  Strangers  on  Earth? 
Heb.  II.  9. 

The  rigliUous  like  strangers  on  earth  in  five  ijoints  : — 

A  traveller  sat  by  a  well  in  a  wilderness  ;  he  had  been 
expelled  from  his  country  because  he  took  the  part 
of  slaves  against  their  royal  oppressors.  He  quenched 
his  thirst,  and  showed  his  politeness  to  several  maidens, 
and  procuring  drink  for  their  flocks ;  invited  to  their 
house,  he  spent  forty  years  there  in  seclusion  as  a  shep- 
herd. A  son  was  born  to  him,  named  Gershom  or  the 
stranger;  the  father's  name  was  Moses. 

David,  though  a  Idng,  acknowledged  he  was  a  stranger 
on  earth,  i  Chron.  29.  15;  saints  are  citizens  of  the  New 
Jerusalem,  Heb.  12.  22,  being  born  from  above,  they  have 
a  new  fatherland ;  they  therefore  rejoice  as  though  they 
rejoiced  not,  i  Cor.  7.  30 ;  they  abstain  from  fleshly  lusts, 

1  Pet.  2.  1 1  ;  take  joyfully  the  spoiling  of  their  goods, 

2  Cor.  4.  8,  9 ;  fall  not  out  with  their  companions  on  the 
way,  Gen.  45.  24.  Abraham  left  his  country  because  it 
was  idolatrous,  Josh.  21.  2,  3.  The  patriarchs  lived  in 
tents  to  show  they  were  strangers. 

The  righteous  are  strangers  on  earth  as  to — (i)  flace, 
heaven  is  theu*  home,  as  they  are  born  anew ;  the  earth 
to  them  is  like  a  wilderness  with  its  brackish  water,  burn- 
ing sands,  fierce  storms,  such  as  are  in  Central  Asia  ;  (2) 
the  -peoijlc,  worldly  people  have  the  devil  as  their  father, 
believers  in  God  bear  the  image  of  the  heavenly;  (3) 
em'ployment,  while  one  does  the  works  of  the  flesh,  the 
other  does  those  of  the  Spirit ;  minding  the  one  thing 
needful ;  their  God  is  not  their  belly ;  (4)  manners, 
believers  are  clothed  with  humility,  roll  not  sin  as  a  sweet 
morsel  under  their  tongue ;  they  have  put  off  the  old 
man;  (5)  langicage,  believers  talk  of  subjects  which  are 
sealed  to  the  world,  &c.,  they  have  little  intercourse  with 
worldly  people. 

Believers  as  pilgrims  or  travellers,  finding  no  rest  for 


ILLUSTRATIVE  OF  OLD  TRUTHS.  257 

their    soul  on    earth,    carefully    consider  the    cost,    the 
difficulty,  the  danger,  of  their  journey  to  Heaven ;  wisely 
they  put  on  the  light,  the  new,  the  defensive,  and  never 
worn  out  garments  of   salvation,  and  take   to   them  the 
whole  armour    of  God,    for    their    safety    against  foes. 
Wisely  they  receive  Jesus  and  his  fulness  as  their  gold, 
their  treasure,  to  bear  their  expenses  on  the  way.     They 
receive  his  father  for  their  comiKinion;   his  Spirit  to  be 
their  guide  ;   his  word  to  be  their  director  and  eomjmss  ; 
his   love,   his  power,  and  promises  for  their  supporting 
staff.       Carefully  they  ask  for  the  good  well-beaten  old 
loay  of  holiness,  and  continue  walking  therein ;   sweetly 
they  drink  out  of  its  ivells  of  salvation,  and  refresh  them- 
selves, but  do  not  tarry  in  the  inns  of  ordinances  built 
close  at  hand  !     Now  their  duty  is   pleasant  and  easy ; 
anon  it  is  rugged  and  difficult.     Now,  they  enjoy  the 
fine  weather  of  peace  and  prosperity  ;  clear  vieivs  of  Jesus 
and  his  countenance,   wide  prospects    of  his  loveliness 
and  love ;   clear   discoveries  of  the  vanity  of  this  world, 
of  the  happiness  of  their  present,  and  of   the  glory  of 
their  future  state ;    anon   they  are  distressed  with  cold 
winters  of  trouble,  storms  of  temptation,  dark  nights  of 
sin   and  disorder,   that   they   know  not   what  to   do,  or 
whither  to  go.     How  oft  fearfully  pinched  for  provision  ! 
How  oft  the  wells  of  promises   seem  dry,  and  inns  of 
ordinances   are  found  empty !     How  oft  exposed  to  the 
gazing,  ridicule,  and  malice  of  carnal  men  !     How  oft  by 
Satan  and  their  lusts  harassed  and  robbed  of  their  grace, 
or  its    evidence  !     How   oft   tempted  like  Lot's  wife  to 
turn  back !      But,  through  every  tribulation   they  push 
forward  to  the  city,  the  celestial  kingdom  of   God,  and 
with   so   much    more    cheerfulness,    if    they    enjoy   the 
company  of  eminent  saints;   they  go  from  strength  to 
strength  till  they  appear  before  God  in  Zion.     They  are 
called  strangers  and  sojourners  with  God  on  earth.      How 
strange  to  carnal  men  is  their  state  of  union  and  com- 
munion  with    Christ  !      How    strange  their  birth  from 

s 


258  EASTERN  PROVERBS  AND  EMBLEMS 

above !  Their  having  God  their  father  !  Christ  their 
husband  !  Glorified  saints  their  principal  people  !  In 
what  strange,  what  celestial  country,  are  their  portion, 
their  inheritance,  their  hopes,  their  afi^ctions,  their 
thoughts,  their  desires !  With  what  strange  robe  of 
divine  righteousness,  implanted  grace,  and  Gospel  holiness 
are  they  decked !  What  strange  armour  of  God  they 
have  put  on !  How  strangely  they  speak  the  spiritual 
language  of  prayer  and  praise  !  Pour  out  their  hearts, 
behave  as  becomes  the  high  calling  of  God  !  Walk  with 
Father,  Son,  and  Holy  Ghost  whom  the  world  see  and 
know  not  I  Feed  on  the  strange  provision  of  Jesus'  person, 
righteousness,  and  benefits !  How  employed  in  the 
unknown  labour  of  numbering  their  days  ;  of  considering 
their  latter  end ;  of  ploughing  up  the  fallow  ground  of 
their  heart ;  of  sowing  to  themselves  in  righteousness ; 
of  buying  without  money  and  without  price;  of  denying 
and  loathing  themselves ;  of  warring  with  principalities, 
powers,  and  spiritual  wickedness  ;  of  renouncing  the  profit, 
pleasure,  and  honour  of  this  world ;  of  extracting  good 
from  evil  and  sweet  out  of  bitter  ;  of  loving  their  enemies, 
and  rendering  them  blessing  for  cursing. 


The  Sun  of  Righteousness  with  Healing  on  his  Wings. 

Mai.  4.  2. 

In  the  Vcdas  the  sun  is  called  "  ray-diftuser,  deep- 
quivering,  life-bestowing,  golden-handed,  the  eye  of  the 
universe,  the  soul  of  all  that  moves." 

In  Judea  every  morning  about  sunrise  a  fresh  breeze 
blows  from  the  sea  across  the  land  ;  from  its  utility 
in  purifying  the  infected  air,  it  is  called  the  doctor ; 
this  salubrious  breeze,  which  attends  the  rising  of  the 
sun,  may  be  considered  the  wings  of  the  sun.  So  Christ 
is  the  one  mediator,  the  sun  of  our  system  ;  he  is  the 
eye  of  the  world,  gives  light  to  all,  drives  away  gloom ; 
like  the  sun   he   operates   differently,    hardens  clay,  and 


ILLUSTRATIVE  OF  OLD  TRUTHS.  259 

softens  wax,  eclipses  the  liglit  of  the  stars  by  his  own. 
Flowers,  as  the  tulip  and  marigold,  open  to  the  solar,  so 
do  believers'  hearts  to  Christ's,  beams. 

Sick  or  delicate  people  generally  feel  worse  during 
night,  when  the  sun  ceases  to  sliine ;  the  morning  dawn 
often  revives  them  after  a  bad  nidit.  All  the  candles  in 
the  world  put  together  could  not  give  a  light  equal  to  that 
of  day  ;  which  can  come  only  from  the  sun ;  so  with  human 
intelligence  comj)ared  to  Christ. 

The  sun  shines  on  all,  penetrates  deeply,  exhales  the 
noxious  vapours  from  the  earth,  cheers  by  its  light  : 
veiled  sometimes  by  clouds,  it  soon  disperses  them,  and 
tlie  light  of  the  stars  grows  pale  before  it. 

The  sun  is  the  source  of  light  and  beauty ;  without  it 
all  is  gloom  and  dulness.  David  calls  it  God's  taber- 
nacle ;  in  Chaldea  they  worshipped  the  sun  ;  we  are  to 
use  it,  however,  to  lead  us  unto  God  as  our  rock,  as  an 
emblem  of  God's  unchangeableness,  and  of  his  being 
the  foundation  of  inexhaustible,  overflowing  benevolence. 
As  the  sun  is  a  type  of  God's  effulgence  and  energy,  so 
the  term  Sun  of  Eighteousness  is  peculiarly  applicable  to 
Christ. 

Christ  is  like  the  sun  in  four  'points  : — 

1.  The  sun  is  the  centre  of  the  2Jlancts,  his  attraction  is 
an  adamantnie  chain  which,  hanging  on  nothing,  keeps  the 
planets  in  their  place,  so  Christ  is  the  head  of  the  Church, 
Eph.  5.  23.  Look  not  to  yourselves,  but  to  Christ, 
Thirty  planets,  with  orbits  millions  of  miles  in  diameter, 
some  performing  their  revolution  in  a  century,  move 
round  this  sun ;  so  Christ  is  the  head  of  all  principalities 
and  of  angels,  Eph.  i .  2 1 . 

2.  The  sun  shines  hy  its  oion  light,  not  so  the  planets ; 
the  light,  though  95  millions  of  miles  distant,  comes  in 
eight  minutes.  David  compares  the  sun's  rising  to  a  bride- 
groom, Ps.  1 9.  5  ;  so  is  Christ  the  brightness  of  the  Father's 
glory,  his  eyes  penetrate  like  the  sun's  rays,  his  light  is 

s  2 


26o  EASTERN  PROVERBS  AND  EMBLEMS 

the  same  yesterday,  to-day,  and  for  ever;  Liit  tlie  sun 
has  spots,  in  the  Spiritual  Sun  there  is  no  darkness, 
I  John  1.5.  The  sun,  however,  shall  Avax  old  as  a  gar- 
ment, not  so  Christ,  Heb.  i.  i  2.  The  sun  was  stopped  by 
Joshua,  not  so  the  Sun  of  Eighteousness  ;  various  rays, 
from  the  sun  concentrate  in  the  rainbow,  so  God's 
attributes  blended  in  Christ's — righteousness  and  peace 
have  kissed  each  other,  Ps.  135.  10.  Christ  seen  of 
angels,  received  into  glory  the  gaze  of  Intelligences  in 
other  regions  of  creation. 

3.  The  sun  is  the  source  of  light,  heat,  hcauty :  in 
Christ  is  the  true  light,  John  1.7;  the  day-spring  from 
on  high.  Light  reveals  things  as  a  ray  does  particles,  of 
dust,  so  the  jrablican  found,  Luke  18,  13.  The  sun's 
light  awakens  life  in  the  spring,  so  in  Ezekiel's  valley  of 
dry  bones  the  breath  of  life,  Ez.  37. 

4.  The  suns  rising  is  gradual  hut  punctual,  so  Christ 
illuminated  first  the  Jews,  then  the  heathen. 

Atmaloda  PrnlcasiJca. — Knowledge  overcomes  ignorance  as 
sunlight  darkness. 

Hig  Veda. — The  dawn,  the  breath  and  life  of  all  that 
breathes  and  lives,  awaking  day  by  day  myriads 
of  prostrate  sleepers  as  from  death,  causing  the 
birds  to  flutter  from  their  nests,  and  rousing 
men  to  ply  with  busy  feet  their  daily  duties. 

Katlid  JJpanislmd. — As  the  sun,  the  eye  of  the  whole 
world,  is  not  sullied  by  the  defects  of  external 
objects,  so  the  inner  soul  of  all  beings  is  not 
sullied  by  the  misery  of  the  world. 


The  Sword  of  the  Spirit.— Epu.  6.  17  ;  Heb.  4.  12, 

There  are  two  words  of  God,  one  written  on  paper — 
the  Bible,  the  other  written  by  the  Spirit  on  the  heart.. 
Christ  is  also  called  the  word  of  God  as  being  the  Eternal 
Son. 

God's  revelation  is  compared  to — a  letter  from  the  father 


ILLUSTRATIVE  OF  OLD  TRUTHS.  261 

of  mercies  to  liis  cliildren  at  school — a  hanquct  where  all 
are  invited — a  2^''^ism  which  only  glistens  when  in  the 
light. — a  portrait  of  an  absent  friend — a  storehouse  of 
spiritual  weapons — a  tclcscojje  revealing  the  glories  of  the 
upper  world.  David  compares  it  to  silver  tried  in  a 
furnace  of  earth  seven  times  refined,  Ps.  12.  6. 


Heavenly  Treasures  in  Earthen  Vessels.— 2  Coe.  4.  7. 

The  body  is  compared  to  an  earthen  vessel,  as  being 
brittle,  leaky,  mean,  of  little  value,  yet  it  has  the  souls 
treasure  in  it ;  as  the  Bengalis  say — "  like  fine  rice  in  a 
torn  ba!T." 

Treasure  in  earthen  vessels  may  refer  to  the  lamps  which 
were  concealed  in  Gideon's  pitchers  till  they  were  broken, 
when  he  alarmed  the  army  of  the  IMidianites  while  asleep 
in  their  camp,  Judg.  7.  16.  So  the  Gospel  is  put  into 
earthen  vessels,  and  proves  a  glorious  light  to  some, 
while  it  is  hidden  to  others,  Christ  says  lay  not  up 
treasures  on  earth.  Mat.  6.  19,  or  in  an  earthen  house 
easily  dug  through  by  robbers. 

The  Gospel  is  a  treasure,  for  the  reception  of  it  into 
onr  hearts  makes  us  "  rich  in  faith ;"  presents  to  us 
"  the  unsearchable  riches  of  Christ ;"  and  teaches  us  to 
lay  up  for  ourselves  "  durable  riches  and  righteousness." 
.  The  dying  believer,  though  ever  so  rich  in  this  world,  loses 
everything  at  last  which  he  has  in  it;  but,  if  he  has 
Christ  for  his  portion,  he  is  riclier  than  all  the  world  he 
leaves  behind  him;  for  everything  belonging  to  the 
w^orld  must  perish — moth  and  rust  consume  them — but 
nothing  can  deprive  us  of  this  treasure,  "  for  who  shall 
separate  us  from  the  love  of  Christ  ?" 

Bengal. — Even  in  sweet  mangoes  worms  breed. 
Bengal. — Pamilies  and  water  descend — i.e.,  decay. 
Tamul. — A  crooked  pot  will  hold  sugar. 
Kurd. — The  camel  carries  sugar,  eats  thorns. 


262  EASTERN  PROVERBS  AND  EMBLEMS 

Sanskrit. — A  diamond  is  trodden  under  foot,  and  glass  is 

worn  on  the  head ;   even  in  that  stage  glass  is 

glass  and  a  gem  a  gem. 
MaliaWiarat. — Neither  mother,  nor   children,  nor  kinsmen, 

nor  dear  familiar  friends  follow  a  man  in  death  ; 

he  departs  alone.     The  deeds  alone  which  he  has 

done  are  his  fellow-travellers. 


Man  revives  not  as  a  Tree. — Job  14.  7,  12. 

The  Bomans  made  trees  a  symbol  of  death,  planted 
those  in  burial-places,  from  whose  roots  no  germs  arise, 
such  as  the  pine,  cyprus.  ]\Iau  does  not  revive  to  return 
from  death  to  the  scenes  of  his  earthly  occupations  ;  not 
so  a  tree.  Night  comes,  but  so  does  the  morning,  with 
fresh  fragrance  p-littering  with  dew.  Winter  ravages,  but' 
the  embryo  blossom  survives  and  spring  comes.  When 
the  trunlc  of  the  tree  is  cut  down,  it  dies  not  altogether, 
life  remains  within  ;  but  man  cut  down  does  not  spring  up 


again. 


China. — Withered  trees   in  spring  burst  forth  afresh  ;  but 

man  cannot  be  twice  young. 
Japan. — Flowers  on  a  dead  tree. 
Japan. — The  flower  returns  not  to  the  braach. 


Who  walks  with  God? — Gex.  5.22. 
Spiritual  like  material  ivalhing  in  five  points  : — 

Communion  with  God  is  represented  by  going  up 
through  the  wilderness,  leaning  on  the  Beloved,  Cant. 
8.  5,  with  hope  and  earnest  desire  to  obtain  the  better 
country. 

Walkinii  refers  to  relicrious  conduct.  Thus  Enoch 
walked  with  God,  and  he  was  not,  Gen.  5.  24  ;  Noah 
walked  before  God,  Gen.  6.  9  ;  Josiah  after  the  Lord, 
2  Kings  23.  3  ;  Idicvcrs  M'alk  in  the  spirit.  Gal.  5.25;  the 
Churches,  after  Paul's  conversion,  walked  in  the  comforts 


ILLUSTRATIVE  OF  OLD  TRUTHS.  263 

of  the  Holy  Ghost,  Acts  9.  3 1  ;  Nehitchadnezzar  condemned 
those  that  walked  in  pride,  Dan.  4.  37. 

Walking  implies — (i)  Life,  the  believer  has  a  resur- 
rection from  the  death  of  sin,  Gal.  5.  24  ;  (2)  Light,  to 
see  the  road;  (3)  Motion,  not  mere  knowing,  but  doing, 
I  Kings  11.38;  (4)  Progress,  steady,  like  an  elephant, 
not  by  jerks  as  a  goat  goes ;  Paul  forgot  the  things  be- 
hind in  pressing  on,  Phil.  3.  13;  (5)  Perseveranee,  so 
Hezekiah  on  his  death-bed,  2  Kings,  20.  3  ;  (6)  a  Eoad, 
the  old  path  trodden  by  Abel,  and  marked  out  by  sacri- 
fices ;  (7)  an  Olject,  through  the  wilderness  to  the 
heavenly  Canaan  ;  circmnspectly,  "  like  a  cat  on  a  wall 
covered  with  bottles." 

Walking  in  noble  company  is  a  great  privilege  for  an 
inferior ;  Christians  were  slaves  to  Satan ;  converted, 
they  walk  with  God  as  their  Father.  Thus  did  Enoch 
walk  with  God,  and  he  was  not,  for  God  took  him.  Gen. 
5.  22. 


The  Holy  Spirit  like  Water.— Ret.  22.  i. 

The  G^ospel  is  the  ministration  of  the  Spirit ;  hence 
the  Spirit  with  his  gifts  is  often  compared  to  water,  as 
Christ  said  to  the  woman  of  Samaria,  John  4.  14. 

The  Holy  Spirit  like  water  in  nine  points : — 

1.  Water  comes  from  the  ocean  and  clouds  and  returns 
to  them ;  so  the  Holy  Spirit  the  Comforter  comes  from 
the  Father  the  Ocean  of  Being,  John  15,  26. 

2.  Cleanses  the  soul  from  sin,  i  Cor.  6.  11,  John 
15.3;  so  Christ's  blood  through  the  Eternal  Spirit,  Heb. 
13.  14,  I  Pet.  1.22. 

3.  Cools;  so  evil  desires  cooled  by  the  Holy  Spirit, 
I  John  1.7;  Saul's  lust  of  blood  was  cooled.  Acts  9.  20  ; 
but  Dives  begged  for  water  to  cool  his  tongue,  Luke  16.  24. 

4.  Fructifies  ;  man  naturally  is  as  the  wild  heath  in  the 
desert  from  drought,  not  lilce  grass  kept  green.     Zaccheus 


264  EASTERN  PROVERBS  AND  EMBLEMS 

the  publican  on  his  conversion,  cried  out,  "  The  half  of 
my  goods  I  give  to  the  poor,"  Luke  1 9.  8  ;  so  those  who 
laid  their  money  at  the  Apostles'  feet.  Acts  4.  37. 

5.  Softens,  Ps.  65.  10.  Water  softens  and  prepares 
the  earth  for  the  plough.  Saul  so  fierce,  cried  out, 
"What  wilt  thou  have  me  to  do,"  Acts  9.  6.  Three 
thousand  were  pricked  to  the  heart.  Acts  2.  37. 

6.  Quenches  thirst.  The  desires  of  the  soul  are  only 
satisfied  by  the  Holy  Spirit. 

7.  Aceessihle  to  all,  cheap.  Is,  55.  i.  Ho!  every  one 
athirst  come  to  the  river  of  water  of  life,  Eev.  22,  7. 

8.  Uxtinfjuishes  fire;  so  the  fire  of  passion  and  of 
pride  is  extinguished.  Too  much  earthy  water  may 
surfeit ;  it  may  become  muddy.  The  Eomans  symbolized 
diseases  by  muddy  waters.  One  of  their  punishments 
was  to  throw  a  criminal  into  a  lake  of  muddy  water. 
Many  go  long  distances  to  get  good  water,  but  the 
Spiritual  Water  is  in  the  reach  of  all.  The  water  of 
purification  among  the  Jews  was  mingled  with  the  ashes 
of  the  red  heifer  being  sjorinkled  by  a  branch  of  hyssop 
on  the  unclean  party  and  he  was  purified,  Ex,  12.  22. 
God  will  sprinkle  clean  water  on  the  wicked. 

9.  Penetrates  easily  ;  so  the  Spirit  is  poured  out ;  floods 
on  the  dry  ground,  Joel  2.  28,  Is.  44,  3. 


The  Way  to  Heaven. — John  14,  6. 

Tlie  way  to  heaven  differs  from  earthly  ways  in  nine 

points  : — 

The  Hindus  call  panth  or  way  the  line  of  doctrine  of 
any  sect  followed,  in  order  to  attain  to  muhti  or  deliver- 
ance from  sin.  Way  signifies  the  chief  means  to  an  end, 
and  is  applied  to  the  Scriptures,  Ps,  119,  27,  to  God's 
counsels,  to  God's  works.  This  spiritual  way  is — (i)  easy 
to  find,  Is.  35.  8  ;  (2)  el  can,  no  mud  of  sin;  (3)  never  out 
of  repair.      Christ   the   same  now  as   6,000  years   ago ; 


ILLUSTRATIVE  OF  OLD  TRUTHS.  265 

(4)  no  lion  or  wild  beasts  on;  (5)  costly,  tlie  Llood  of 
Christ  made  it;  (6)  not  lonely,  many  believers  on  it, 
Heb.  12.  I  ;  (7)  no  toll,  all  may  come;  (8)  ivide,  Christ 
sends  out  to  the  highways  and  hedges,  Mat.  22.^  9. 
The  way  to  the  cities  of  refuge  was  forty-eight  feet  wide. 
The  map  of  the  Bible  shows  this  path;  (9)  the  end 
pleasant — Heaven. 

The  veil  that  was  hung  before  the  Holy  of  Holies,  and 
wliich  none  might  pass  through,  but  the  high  priest  once 
a  year,  signified  to  us  that  there  was  no  direct  way  to 
Heaven  under  the  law.     "  By  the  law  is  the  knowledge 
of  sin,"  not  the  means  of  deliverance  from  the  power  or 
punishment  of  sin.     And  by  the  rending  of  the  veil  at 
the  time  of  our  Saviour's  death,  was  signified  that  a  way 
was  henceforth  opened  to  the  penitent  unto  life  eternal, 
€ven   by  the   blood   of   Jesus   Christ.      In  the  passage — 
"  I  am  the  way,  the  truth,  and  the  life,"  our  Lord  meant, 
"  I  am  the  way  to  Heaven."     He   had  just   before  told 
his  disciples,  that  he  was  soon  going  to  leave  them,  and 
to  prepare  a  place  for  them,  meaning  that  he  was  going 
to  Heaven,  and  there  they  should  follow,  and  be  happy 
with    him   for  ever.     But    his  disciples   did    not    quite 
■imderstand  him,  and  when  he  said,  "Whither  I  go  ye 
know,  and  the  way  ye  know,"  Thomas  replied,  "  Lord,  we 
know  not  whither  thou  goest ;  and  how  can  we  know  the 
way?"      Christ  meant,  that    he  was    going  to    Heaven, 
and  that  there  was  no  getting  there  but  through  liim, 
just  as  a  way  leads  to  a  place,  or,  in  other  words,  we 
must  follow  him,   and  he  will   show   us    the  way;  for 
like  him  we  must  have  holy  lives,   like   him  we  must 
pass  through  the  grave,  like  him  our  bodies  must  rise 
iigain. 

Japan. — A  road  of  1,000  miles  begins  with  one  step. 
TJrclu.—  V^ho  leaves  the  highway  for  a  byepath  will  soon 

lose  his  way. 
Persian. — Travel  the  highway  though  it  be  roundabout. 


266         EASTERN  PROVERBS  AND  EMBLEMS 

Christ  a  Well  of  Water.— John  4.  14;  Zech.  13.  i. 

These  words  were  uttered  Ly  Christ  when  wearied  and 
thirsty  in  the  heat  of  the  day ;  he  drank  well-water 
received  from  a  Samaritan  woman — a  pariah.  Wells  were 
greatly  valued  in  deserts,  hence  the  march  of  caravans 
was  regulated  by  the  wells,  Ex.  15.  27  ;  Lot's  and  Abra- 
ham's herdsmen  strove  about  the  possession  of  a  well. 
Gen.  26.  15.  But  wells  often  dry  up,  or  are  filled  up  with 
sand.  Christ  the  same  always  :  the  wicked  are  compared 
to  wells  without  water,  2  Pet.  2.  17.     8ec  Fountain,  p.  38. 


The  Holy  Spirit's  Influence  like  the  Wind.— Joun  3.  5-8. 
The  Holy  Spirit's  injiuencc  like  ivind  in  six  j^oinfs  : — 

We  see  not  the  wind  itself,  but  we  see  what  it  does, 
whether  when  the  forest  is  bowed  by  some  mighty  tem- 
pest, as  in  a  cyclone,  or  when  the  corn  waves  under  the 
gentle  hrecze,  soft  as  the  dew,  and  the  flowers  of  the  gar- 
den give  out  their  fragrance,  as  they  tremble  at  its  softest 
touch. 

It  is  thus  with  God's  Holy  Spirit.  It  is  mysterious  in 
its  coming  and  in  its  influence.  Unseen  itself,  it  is  seen 
in  its  ehects.  The  mighty  change  which  the  world  has 
undergone,  since  first  the  doctrine  of  the  Cross  was 
preached  by  peasants  of  Judea,  with  no  human  aid  to 
support  them,  is  the  work  of  the  unseen  but  ever-present 
Spirit,  by  which  the  false  philosophies  and  vain  supersti- 
tions have  fallen  before  the  truth,  as  Dagon  before  the 
ark,  I  Sam.  5.  3. 

The  Holy  Spirit  like  the  vAnd  in  six  points  : — 

The  wind  is — (i)  invisible,  though  its  effects  are  seen 
in  cyclones,  when  it  travels  at  120  miles  an  hour,  so  the 
Spirit's  influence  in  conversion;  (2)  conies  at  God's  com- 
mctfid ;  he  gathers  the  winds  in  his  fist,  Prov.  30.  4  ; 
(3)  pnrifias,  drives  bad  vapours  away  ;  so  grace  does  evil 


ILLUSTRATIVE  OF  OLD  TRUTHS.  267 

imssions  ;  (4)  penetrates,  passes  througli  a  large  city  and 
over  hundreds  of  miles;  (5)  various,  the  north  wind 
piercing,  the  south  wind  warming ;  so  the  Holy  Spirit 
rebukes  some,  comforts  others,  tempests  destroy  big  ships 
and  large  trees;  (6)  sets  in  motion;  we  cannot  sail 
across  the  ocean  of  life  without  the  wind  of  the  Spirit. 
Providence  has  his  way  in  the  sea,  and  he  flies  on  the 
wings  of  the  wind,  Ps.  18.  10. 

Atmabodha  PraTcasiTca. — The  Spirit  is  in  contact  with  matter 
without  being  contaminated  by  it,  just  as  the 
crystal  permits  tbe  colour  of  the  cloth  to  be  seen 
through  it  without  being  in  any  way  defiled 
by  it. 

Christ's  Yoke  easy  and  his  Burthen  light.— Mat.  ii.  2S-30. 

Asses  or  oxen  are  yoked  or  harnessed  to  a  cart ;  some- 
times this  yoke  is  heavy,  and  the  burthen  of  the  cart  falls 
on  the  neck,  which  becomes  chafed  ;  the  animal  is,  how- 
ever, the  property  of  the  owner,  who  does  what  he  likes. 
Men  are  under  the  yoke  of  Satan  ;  they  are  slaves,  and 
Christ  comes  with  the  ransom  money.  Bullocks  often, 
though  well-fed,  do  not  like  to  submit  to  the  yoke,  and 
kick  against  it,  Jer.  31.  18,  but  must  at  last  submit ;  so 
the  sinner  must  bridle  his  tongue  and  passions — he  must 
not  be  stiff-necked. 

Eeconcile  the  easy  yoke  with  the  narrow  way  ? 


QUESTIONS    ON    THE    EMBLEMS. 


Between    the    afflictions   of    the   righteous  and    the  wicked  four 

points  of  difference. 
Affliction  is  compared  to  eleven  different  objects. 
Hope  like  an  anchor  in  three  points. 
God's  akji  differs  from  man's  arm  in  three  points. 
What  eight  animals  are  the  wicked  compared  to  ? 
What  three  birds  teach  men  lessons  ? 
To  what  two  hirds  are  the  righteous  compared  ? 
The  body  is  like  what  the  Arabs  are  fond  of,  and  in  three  points. 
The  CiiUKCii  like  the  body  in  four  points. 
God  as  a  builder  differs  from  earthly  builders  in  five  points. 
The  WICKED  like  capiives  in  four  points. 
The  HUMBLE  like  little  children  in  six  points. 
Christ's  second  cominrj  compared  to  live  different  things. 
MoiiTiFYiNG  TUE  FLESH  like  Crucifixiou  in  three  points. 
Christ  and  his  work  compared  to  fifteen  objects. 
CouKAGE  of  the  righteous  compared  to  what  animal  ? 
Death  of  the  righteous  like  a  shock  of  corn  in  eight  points. 
The  HEAVENLY  CITY  differs  from  an  earthly  citi)  in  live  points. 
The  WICKED  like  dross  in  six  points. 
Conscience  compared  to  live  different  objects. 
Death  of  the  righteous  and  wicked  compared  to  twelve  different 

things. 
The  Devil  compared  to  what  five  animals  ? 
The  Holy  Spirit  like  dew  in  seven  points. 
The  meek  like  a  dove  in  four  points. 
Wicked  like  dogs  in  ten  points. 
Double-minded  like  what  three  objects. 
Pkaying  is  like  mounting  on  eagle's  wings  in  nine  points. 
Envy  is  compared  to  what  is  often  seen  in  a  hospital. 
I'aitii  compared  to  what  four  objects  ? 
The  fickle  compared  to  what  the  sluggard  does  not  see 
God  like  a  father  in  ten  points. 


QUESTIONS  ON  THE  EMBLEMS.  269 

Gon  like  a  fountain  in  eight  points. 

Christ's  triendship  differs  from  earthly  friendship  in  five  points. 

The  Church  like  a  garden  in  seven  points. 

Truth  a  girdle  in  seven  ])oints. 

The  WICKED  like  goats  in  four  points. 

Paitu  like  gold  in  ten  points. 

Hearers,  not  doers,  compared  to  what  vain  people  like. 

Heaven  compared  to  seven  things. 

The  Heavenly  home  differs  from  the  earthly  one  in  three  points. 

The  righteous  like  God's  hushandry  in  ten  points. 

Humility  like  four  objects. 

Holiness  compared  to  seven  things. 

The  Holy  Spirit  compared  to  nine  objects. 

House,  to  what  part  of  a,  is  Christ  compared  ? 

Hopes  of  the  world  like  what  is  found  in  a  dirty  house. 

Hopes  of  the  wicked  compared  to  four  objects. 

The  IGNORANT  compared  to  fifteen  objects. 

Earthly  inheritance  differs  from  the  heavenly  inheritance  in  six 

points. 
Pray'ER  like  incense  in  five  points. 
What  INSECT  teaches  man  a  lesson  ? 
The  IDLE  compared  to  four  things. 
God's  people  his  jewels  in  nine  points. 
God  differs  from  en.xi\\\^  judges  in  four  points. 
The  SPIRITUAL  KiNGDOJi  differs  from  an  earthly  kingdom  in  nine 

points. 
The  righteous  like  kings  in  six  points. 

Christ's  second  coming  like  lightning  in  three  points. 

Christ's  legacy  differs  from  a  common  legacy  in  four  points. 

Christ  like  a  lamb  in  four  points. 

Sin  like  leprosy  in  thirteen  points. 

Life  is  compared  to  a  thing  you  do  not  see  at  night. 

Life  is  compared  to  a  thing  you  do  not  see  in  summer. 

Life  is  compared  to  what  thieves  are  fond  of. 

Merchant,  the  righteous,  a  spiritual,  in  seven  points. 

God's  Word  like  milh  in  three  points. 

This  World  like  night  in  four  points. 

Old  age  compared  to  seven  things. 

Holy  Spirit's  influence  like  oil  in  four  points. 

Pardon  of  Sin  compared  to  three  thiugs. 

Prayer  compared  to  five  objects. 

Providence  compared  to  three  things. 

The  lliGiiTEOUS  like  the  palm  tree  in  five  points. 

The  Righteous  like  a  pilgrim  in  nine  points. 

Hell  like  a  inison  in  six  pciats. 


70  QUESTIONS  ON  THE  EMBLEMS. 

Christ  differed  from  other  phi/sicians  in  nine  points. 

Punctuality  taugbt  by  what  bird  ? 

Sin  like  a  poisonous  serpent  in  five  points. 

God's  Punishment  compared  to  eight  objects. 

The  Spiritual  differs  from  the  worldly  race  in  six  points. 

God's  Influence  like  rain  in  seven  points. 

The  Resurrection  like  what  four  objects. 

Rest  spiritual  differs  from  worldly  rest  in  four  points. 

Riches  compared  to  a  certain  bird. 

The  river  of  God's  Grace  differs  from  an  eartlily  river  in  nine  points. 

Christ  like  a  rock  in  ten  points. 

Evil  Passions  like  the  sea  in  eight  points. 

God's  Word  like  seed  in  twelve  points. 

The  Righteous  like  soldiers  in  twelve  points. 

The  Righteous  strangers  on  earth  in  five  points. 

Affliction  like  refined  silver  in  ten  points. 

The  Righteous  are  servants  in  six  points. 

The  Righteous  like  sheep  in  ten  points. 

The  Sinner's  heart  a  stone  in  four  points. 

Storm  of  God's  wrath  differs  from  earthly  storms  in  four  points. 

The  Righteous  shall  be  like  stars  in  five  points. 

Christ  like  the  sun  in  four  points. 

Death  of  tiie  righteous  like  sleep  in  four  points. 

Providence  like  a  good  shepherd  in  five  points. 

The  Righteous  like  something  very  valuable  got  from  the  sea. 

The  Holy  Spirit  like  a  seal  in  three  points. 

Time  like  to  what  five  objects  ? 

The  Tongue  like  to  what  five  objects  ? 

Wicked  like  thorns  in  six  points. 

Righteous  like  what  four  trees  ? 

The  Righteous  are  'watchmen  in  seven  points. 

The  Way  to  heaven  differs  from  earthly  ways  in  nine  respects. 

Spiritual  like  material  walking  in  five  points. 

The  Holy  Spirit  like  rvater  in  nine  points. 

The  World  like  a  wilderness  in  eight  points. 

The  Holy  Spirit  like  xmnd  in  six  points. 

Words  and  Deeds  compared  to  five  objects. 

Conscience  like  a  tcorm  in  three  points. 

Man  like  a  worm  in  five  points. 

Wicked  like  what  is  often  seen  in  hot  countries. 

World's  Pleasures  brief,  like  what  grows  of  itself. 

World  compared  to  a  thing  found  chiefly  with  the  poor. 


SCEIPTUEE    SIMILES    ILLUSTEATIVE 

OF   TEXTS. 


Adoption,  Believers  Lave  received  the  spirit  of  .  Rom.  8.  15. 

Arm  of  flesh,  he  trusting  iu,  cursed  .         .         .  Jer.  16.  5. 

Bride  of  Christ,  the  Church  the       .         .         .         .  Rev.  21.9. 

Blood,  woe  unto  him  that  builds  a  town  with  .         .  Hai.  2.  12. 

Bees,  Jews  chased  by  Canaanites  as         .        .        .  Beuf.  i.  44. 

Billows  of  sorrow  went  over  David  .        .        .  Ps.  42.  7. 

Bucket,  nations  as  a  drop  of  a  .         .         .         .  /s.  40.  15. 

Bullocks  unaccustomed  to  the  yoke  are  the  obstinate  Jer.  31.  18. 

Bulls,  the  wicked  compass  the  righteous  as      .        .  Ps.  22.  12. 

Bulwarks,  salvation  of  God  as  .         ...  Is.  26.  i. 

j?r2>/-,  a  bribe-taking  judge  as  a       ....  Mic.7.4. 

Burden  cast  on  the  Lord Ps.  55.  22. 

Cake,  Ephraim  is  a  cake  not  turned  .        .         .  Hos.  7.  8. 

Caffe  inW  of  unclean  birds,  Babylon  is,  Rev.  18.  2, 

and  sinners  are Jer,  5.  27. 

C«r^  ro/)e,  sin  drawn  in  as  with  a      .         .         .         .  /*.  5.  18. 

Candlestick  of  the  unfaithful  removed       .         .         .  Rev.  2,  5. 

CecZar,  righteous  flourish  as  a Ps.g2.21. 

Crooked  nation  the  Jews,  Beut!  32.  5  ;  so  sinners    .  P/i.  2.  15. 

Crows  fed  by  God,  though  they  sow  not   .         .         .  Lttke  12.  24. 

Z>«/c?,  the  wicked  twice Jtide  12.  1 2. 

Dish,  Jerusalem  wiped  out  as  a        .        .         .         .2  Kin^s  21.  13. 

Bream,  the  wicked  fly  away  as  a      .         .         .         .  Jol/  20,  8. 

Drop  of  a  bucket,  the  nations  before  God  as     .         .  Is.  40.  15. 
Browned  in  perdition  by  foolish  lusts       .         .         .1  Tim.  6.  9. 

Biist.  small,  of  the  balance,  the  nations  like      .         .  Is.  40.  15. 

Brinking  in  iniquity  like  water         ....  Job  15.  16. 

Z)««;e//t«^  of  Christ  in  the  heart  by  faith    .         ,         .  Eph.  t,.  17. 

^«eff?^,  death  the  last,  to  be  conquered     .         .         .  i  6'or.  15.  26. 

FigJit  the  good  fight  of  faith i  Tim.  6.  12. 


SCRIPTURE  SIMILES 


Mlthj  lucre 

Finger  of  God  seen  in  Moses'  miracles 

Gainhirj  the  world  losing  the  soul    . 

Groans  of  creation  for  sin 

Halting  between  two  opinions 

Ilandbreadth,  our  days  as  an,  before  God 

Harvest,  the,  of  repentance  passed  . 

Heath  in  the  desert,  is  like  trustinfj  only  in  man 

Hedge  of  thorns,  way  of  slothful  as  a 

Heel  lifted  up  by  Judas  a^^ainst  Christ     . 

Helmet,  the  Christian's,  the  hope  of  salvation 

Hiding-place  from  the  wind,  Christ  a 

Hireling,  man  looks  for  the  reward  of  his  work  as  an 

Hissing,  Babylon  shall  be  as  an        ...         . 

Honeycomh,  a  bad  woman's  lips    like,  but  her  end 

wormwood      ..... 
Horn  of  the  righteous  shall  be  exalted 
Hosts  of  angels  praise  God 
Idolatry,  covetousness  is  .         .         . 

Itching  ears  to  those  heaping  up  teachers 
Lead,  Egyptians  sunk  like,  in  the  "Red  Sea 
Loan  to  God,  the  merciful  man  makes 
Madness  in  the  heart  of  the  wicked 
Mother  of  all  is  Jerusalem  above 
Noondai],  innocence  of  righteous  manifested  as 
Nose  of  Sennacherib,  God  put  his  hook  in 
Nursing  fathers,  kings  will  be  to  the  Church 
Ocean  depths,  the  Believer's  sins  cast  into 
Oven,  day  of  judgment  shall  burn  as 
Fath  of  the  just,  a  shining  light 
Pavilion,  the  believer  hid  in  God's  . 
Pierce  themselves  with  many  sorrows,  the  rich  do 
Plummet,  God's  judgments  laid  to  the 
Pillar  in  God's  temple,  the  believer  is  a  . 
Rags,  our  righteousness  as  filthy 
Rain  of  God's  fury  on  the  wicked    . 
Rivers,  broad,  God  as  a  place  of 
Schoolmaster  the  law  to  bring  us  to  Christ 
Scroll,  heavens  will  depart  as  a 
Shadoio  of  evening  desired  by  the  servant,  so  death 

wished  for  by  Christian   . 
Shining  of  face  by  wisdom 
Song,  a  lovely  one,  those  hearing  not  doing  are  like 
Strait  between  life  and  death 
Staying  on  Ggd,  the  mind  is  in  perfect  peace 


Tit.  1.7. 
Ex.  8.  19. 
Luke  9.  25. 
Rom.  8.  22. 
I  Kings  18.  21. 
Ps.  39.  5. 
Jer.  8.  20. 
Jer.  17.  6. 
Prov.  15.  19. 
Ps.  49.  9. 
I  'Ihess.  5.  8. 
Is.  32.  2. 
Job  7.  2. 
J"/-.  51.37. 


D-  J- 


Prov. 

Ps.  112.  9. 

Ps.    148.  2. 

Col.  3.  5. 
2  Tim.  4..  3. 
E.r.  15.  10. 
Prov.  19.  17. 
Led.  9.  3. 
Gal.  4.  26. 
Ps.37.  5. 
2  Kings  19.  28. 
Is.  49.  23. 
Mic.  7.  19. 
Mai.  4.  I. 
Prov.  4.  18. 
P*.  27.4,  5. 
I  Tim..  6.  9. 
Is.  28.  17. 
Rev.  3.  12. 
Is.  64.  6. 
Job  20.  23. 
Is.  33.  21. 
Gal.  3.  24. 
Rev.  6.  14. 

Job  7.  2. 
Led.  8.  I. 
Lz.  33.  32. 
Ph.  I.  23. 
Is.  26.  3. 


ILLUSTRATIVE  OF  TEXTS. 


Spnnhling  of  the  conscience  with  pure  water 

Store  for  fire,  earth  kept  as  a   .     \ 

Stubble  before  the  wind,  the  wicked  as 

Tooth  broken,  confidence  in  the  unfaithful  as 

Tower  of  refuge  is  God  to  the  righteous 

Tree  of  life,  a  wholesome  tongue  as  a 

Trump  of  God  at  last  day 

Vail  on  the  Jew's  heart  when  Moses  read 

Vessels  of  wrath  fitted  to  destruction  are  the  wicked. 

Vesture,  earth  changed  as  a      . 

Washing  their  robes  in  the  Lamb's  blood 

Water,  as  cold,  to  a  thirsty  soul,  so  good  news 

Ware  shifting,  the  doubting  like 

Wax  melteth,  so  the  wicked  perish  . 

Weaned  child,  David's  soul  as  a       . 

Winepress  of  God's  wrath,  trodden  by  the  wicked      '. 

Witness,  conscience  a       .         .         .         ^ 

Wolves,  the  wicked  inwardly  as  ravening  . 

Wrestling  against  the  flesh,  the  devil,  and  the  world 


273 


Ileb.  10.  22. 
"•  Pet   -•    - 
Is.  40.  24. 
Frov.  25.  19. 
Prov.  13.  10. 
Pror.  15.  4. 

1  Thess.  4.  16. 

2  Cor.  3.  15. 
Rom.  9.  22. 
Heb.  I .  r  r . 
Rev.  7.  14. 
Prov.  25.  25. 
Jas.  r.  6. 
Ps.  68.  2. 
Pi-.  131.  2. 
Rev.  19.  15. 
jSoot.  2.  15. 
Mat. -J.  15. 
^j/^.  6.  12. 


I 


ILLUSTRATIONS    IN    THE    BIBLE    OE 
OBIENTAL    CUSTOMS. 


Abraham  entertains  angels  under  a  tree,  cliapatis  or 

flour  cakes  prepared 

A  wife  selected  for  Isaac  by  an  {gJiatak)  intermediate 
agent      ........ 

A  stone  anointed  by  Jacob  witli  o?7 

Laban  refused  to  marry   his  younger   daughter  to 

Jacob  before  the  elder  was  married  . 
Esau  reconciled  to  Jacob  falls  on  his  knees 
Jacob  orders  his  family  to  change   their  garments 
before  worship  ...  .         . 

Water  to  wash  the  feet  of  Joseph's  brethren     . 

The  Egyptians  would  not  cat  with  the  Jews 

Joseph  gave  his  brethren  changes  of  raiment  after  the 

feast        ...         

Moses  ordered  to  put  off  his  shoes  on  holy  ground 
Eirst  born  of  man  and  beast  sanctified  to  God . 
The  Jews  danced  before  the  golden  calf  . 
Theyi/v  on  the  altar  perpetually  burning 

Watering  seed  with  the  foot 

Deborah  the  prophetess  lived  under  a  palm  tree 
The  servant,  Uriah,  slept  at  the  door  of  the  King's 

house     

David,  after  grieving  for  his  child,  anoints  his  body, 

and  changes  his  garments 
The  Idol  Baal  said  to  be  sleeping    . 
Naboth  refuses  to  sell  his  fathers  inheritaiice  , 
Queen  Jezebel  eaten  by  dogs  . 
A  present  from  the  king  to  Elisha  . 
The  Jewish  women  tinkled  with  their  fcot 
God  puts  a  hook  in  the  nose  of  the  Assyrian  king 
Women  sewing  pillows  to  all  arm-holes  . 


Gen.  iS.  4. 

Gen.  24.  4. 
Gcn.iZ.  18. 

Gen.  29.    6. 

Gen.  33.  4. 

Gen.  35.  2. 
Gen.  43.  24. 
Gen.  43-  3-- 

Gen.  45.  22. 

i>.  3-  5- 
i^.  13.  2. 
E.T.  32.  19. 
Lev.  6.  13. 
Bent.  II.  10. 
Judges  4.  5. 

2  iiam.  1 1 .  9. 

2  Sam.  T2.  20. 
I  Kings  18.  27. 
I  Kings  21.  3. 

1  Kings  21.  23. 

2  Kings  8.  8. 
Isaiah  3-  16. 
Isaiah  2,7-  ~9- 
Kzelc.  13.  18. 


ILLUSTRATIONS  OF  ORIENTAL  CUSTOMS.      275 


Phai-isees  sounded  a  trumpet  ou  giving  alms   .     ^   . 
Two  womeu  griudiug  at  a  mill  on  Jerusalem  being 

besieged  by  llomaus 
A  woman  poured  fragrant  ointment  on  Christ, 
The  guest  chamber  for  Christ's  Last  Supper 
Christ  in  a  caravan  when  young      . 
Where  the  carcasi^  is  the  vultures  will  be 
Marvel  at  Christ's  talking  with  a  woman 
Blind  man's  sins  of  a  former  birth  . 

Lazarus'  sisters  go  to  his  grave  to  loeep  . 

Christ's  coat  icithout  seam 

Peter  went  to  the  housetop  to  pray 

Tor  Peter  and  Y&vX  garlands  were  brought 

Paul  brought  up  at  the  feet  of  his  guru  teacher) 

See  also  Gen.  15.  4;  16.  3 ;  24.  ii;  33.  60;  29.  18;  43-  34- 
Lev.  22.  13.  Num.  6.  18;  22.  6.  Deut.  23.  10;  25.  4.  Josh.  15.  8 
I  Sam.  9.  7;  17.  43-  i  Kings  3.  4,  20,  38.  2  Kings  5.  12.  Job  24 
16.  Ps.  26.6;  44-20;  45-7;  58-4.5;  78.63;  80.13;  81.3 
104.  2;  133.2.  Prov.  II.  21;  21.  1.  Eccl.  9.8.  Cantic,  5.3 
Is.  18.2;  32.20;  45-3;  46.7;  60.4.  Jer.  16.6;  44.17-  Lam 
I.I.  Ez.  9.  4;  23.40;  44- -5-  -A-'iios  5-19;  6.  II;  Mat.  i.  18 
2.  18;  5.  8;  6.  5;  6.  7;  7-  26;  10.  12;  14.  II,  21;  18.  25;  22.24 
28.9.  Mark7.  2;  10.  5;  14-  14;  20.52.  Luke  2.  7  ;  3.  4  5  5-  H  ; 
8.27;  14.  16;  15.  22;  18,  15.  John  2.  8;  4-  20;  5.9;  8.  6.  Acts 
14.11.     I  Cor.  10.  25;  II.  G.     Gal.  6.  17.     Rev.   13.  15. 


2Iat.  6.  2. 

Mat.  24.  41. 
Mat.  14.  3. 
Mark  14.  14. 
Luke  2.  44. 
Luke  17.  37. 
John  4.  27. 
John  9.  2. 
■John  II.  31. 
John  19.  23. 
Acts  10.  9. 
Acts  14.  13. 
Acts  22.  2. 


'* 


INDEX. 


Adder,  wicked  as  a  deaf,  93 
Affliction,  a  chastening,    105;  a  cup, 

197;  a  furnace,    213;    a  refining, 

■2=; I;  a  rod,  61,  246 
Almsgiving  a  watering,  186 
Altar,  Christ  an,  192 
Anchor  of  hope,  94 
Angels  encamp,  204 
Anger,    rests   in  fool's   bosom,  7;  of 

God  as  smoke,  172;  anger  produces 

strife,  12 
Angry  fool  as  a  bear,  3 
Ant  teaches  sluggard,  i 
Appeai'ances  deceitful,  2 
Appearance,  evil,  avoid,  2 
Apple  of  eye,  Providence  guards  as, 

116;  apples  of  gold,  191 
Arms,  everlasting,  of  God,  192 
Arrows  of   punishment,    Gods,   96; 

arrows  of  slander,  76 
Ass,  wild,  man  as,  4 
Atonement,  an  altar,   192;  a  blotting 

out,    199;    a   bitter   cup,    197;  a 

making  white,  247;  a  propitiation, 

Axe  of  punishment,  96 

Bags  of  holiness,  193 

15ear  robbed  of  whelps,  angry  as,  3 

Beautiful  but  ignorant,  as  a  jewel 
in  a  swiue's  snout,  5;  beauty  fades 
as  a  leaf,  44;  beautiful  as  a  moth, 
16 

Beginning,  not  finishing,  5 ;  be- 
ginning of  strife,  85 

]5elly  of  glutton  his  god,  6 

IJiiiLE,  as  seed,  165;  sword  of  the 
h^plrit,  260 

Blind,  sinners,  98 

Blotting  out  debt,  199 

BoASTEH,  a  rainless  cloud,  18 

Body,  ciushed  as  the  moth,  16  ;  an 
earthen  vessel,  178,  261;  as  glass, 


40;  house  of  clay,  16  ;  a  house,  48  ; 

a  sacrifice,  159;  a  tent,  80,  218 
Bones,  rottenness  of  envy  in,  64 
Book  cram,  7 

Book  of  life  at  judgment,  99 
Born  again,  194 

Bosom  of  fools,  anger  rests  in,  7 
Brands  plucked  from  the  fire,  100 
Brass,    sounding,    lip-love    as,    45  : 

shameless  have  brow  of  brass,  9. 
Bread  east   on   waters,    100;   Christ 

the  bread,  194 
Brook,  deceitful  brethren  as,  10 
Brotherly    love    a    three-fold    cord, 

2[ 

Brow  of  brass,  shameless  have,  9 

Builder,  God  a,  10 1 

Buried  with  Christ,  who,  195 

Burthen  of  siu,  102 

Busybodies  taking  dog  by  the  ears, 

10 
Butter,  words  of  hypocrite  are,  12  ; 

as  butter  from  milk,  so  strife  from 

wrath,  12 

Camel  and  needle's  eye,  102 

Captives,  wicked  are,  103 

Caste,  13 

Ceremonialism,  13 

Chafl',  wicked  as,  15 

Chains  of  darkness,  195 

Charity  covers  sins,  1 1 1 

Chastising  of  sin,  105  ;  chastising  a 
rod,  61,  246 

Chastity,  104 

Cheerfulness,  15 

Children,  humble  as,  107 

Choked  with  care,  104 

Christ,  an  altar,  192  ;  bread,  194; 
first  fruits  of  sleepers,  213  ;  a 
foundation,  20S ;  a  friend,  212;  a 
head,  234;  a  lamb,  229;  a  lily, 
239  ;  his  legacy,  230  ;  his  second 


INDEX, 


277 


coming  like  lightning,  23 r;  look- 
ing to,  233  ;  a  physician,  239  ;  a 
rose — star  of  morning,  253  ;  sun, 
176;  way,  122;  well,  266;  woman's 
seed,     249 ;      epistles    of    Clirist, 

Church,  a  great  family,  205  ;  a  gar- 
den, 215  ;  its  head  Christ,  234  ;  a 
kingdom,  228;  the  moon,  237 

City,  the  heavenly,  196 

Clay,  man  as,  God  the  potter,  56  ; 
body,  a  house  of,  16 

Cloud,  boaster  a  rainless,  18;  the  tickle 
a  cloud,  19  ;  wicked  a  cloud  with- 
out water,  18 

Coals  of  fire  and  melting  love,  19 

CoMPANy,  bad,  as  darkness,  25 

Conscience  asleep,  171;  seared,  164; 
worm  of,  88 

Content,  iq6;  gain  of,  21 

Conversion,  a,  born  again,  194;  brands 
from  burning,  100 

Cord  of  love,  threefold,  2  r 

Corn,  shock  of,  death  of  righteous  as, 
109 

Courage  of  righteous  as  lions,  136 

Courteousness,  24 

CovETousNESs,  root  of  all  evil,  62 

Crackling  of  thorns,  the  world  as,  22 

Crown  of  glory  for  old  age,  48 

Cruel  man  troubles  his  own  flesh,  24 

Cup,  bitter,  of  Christ,  197 

Darkness,  bad  company  as,  25;  chains 

of  outer  darkness,  195 
Day  of  eternity,    143 ;    our   days  a 

shadow,  86 
Dead  bury  dead,  r  1 1 ;  righteous  dead 

and  corn,  109  ;  dead  and  tree,  262  ; 

dead  and  water  spilled,  s6 
Death,  congregation  of,  113  ;  keys  of 

death,  226;  death  of  righteous  a 

sleep,  171:  an  unsetting  sun,  177; 

a  sting,  73  ;  a  valley,  180  ;  death, 

wages  of  sin,  180  ;  warftire  of,  84  ; 

a  rest,  244 
Debt  of  love,  27 
Deceit,  bread  of,   as  gravel,   46  ;    a 

brook,  199 
Decision,  27 
Deeds,  not  words,  28 
Dew  of  the  morning,  the  fickle  as,  19  ; 

Providence  as  dew,  1 99 
Dogs  and  holy  things,  29  ;  living  dog 

and  dead  lion,  140;  busybody  taking 
dog  by  ears,  i  o 
Door  of  heart,  who  knocks  at,  229 


Double-minded,  28 
Dove,  meek  as,  30 
Dross,  who  are,  3  r 
Drunkenness,  1 1 3 

Eagles"  wings,    mounting   on,    202  ; 

riches  fly  as,  114 
Earnest  of  the  Spirit,  203 
Ears  of  wicked  hear  not,' 93 
Earthen  vessel  of  body,  178 
Education,  115 
Encampment  of  angels,  204 
Enry^  rottenness  of  the  bones,  64 
Epistles  not  in  ink,  115 
Ethiopian's  skin,  natural  sin,  32 
Example,  204 
Eye  of  faith,  33;  mote  in  eye,  51  ; 

eye,  single,  of  purity,  107 

Faith,   a  dead,   119;   an   eye,   33; 

as  gold,    217;   a   shield,    250';  a 

stronghold,  176 
Family,  the  greatest,  205 
Father,  God  a,    117:  father  of  lies, 

Satan,  205 
Fear  of  God,  fountain  of  life,  38 
Feet  keep  in  God's  house,  206 
Fickle  as  morning  cloud,  19 
First  fruits  of  sleepers,  Christ,  213 
Flesh,  the  cruel  troubles  his,  24;  sow- 
ing to,  70:  one,  man  and  wife,  140 
Flies  in  ointment,  little  sins  as,  35 
Flood,  life  as,  36 
Flower,  life  as,  37 
Fool,  as  a  bear,  8  ;  brayed  in  a  mortar, 

8;  among  the  dead,  113 
Forehead  of  righteous,  God's  name 

on,  208 
Forgiving  like  cjals  of  fire,  19;  God 

by  forgiving  blots  out,  199 
Fountain,  God  a,  210;  God's  fear  a 

fountain,    38 :    heart    fountain   of 

action,  38 
Fowler,  Satan  a,  211 
Foxes,  wicked  as,  38 
Friend,  Christ  a,  212;  friendshi]!,  39 
Fruits  of  righteous,  1 19 
Furnace  of  afiliction,  213 

Garden,  spiritual,  215 
Garment,  the  earth  an  old,  121 
Gate  of  holiness,  narrow  one,  122 
Girdle  of  truth,  122 
Glass,  the  world  a  dark,  124;  looking- 
glass,  heaven  like  a,  125 
Glutton,  the  belly  his  god,  6 
Goads,  words  of  wise  are,  190 


!7S 


INDEX. 


Groats,  wicked  as,  40 ;  wild  goats, 
rigliteous  protected  as,  127 

frod  a  builder,  101 ;  a  father,  117:  ji 
fountain,  210;  a  judge,  131;  a 
potter,  56 

Oold,  less  value  than  faith,  2  1  7 

Gospel  net,  14.1 

Grace  a  river,  157 

Grass,  man  as,  40 

Gratitude,  41 

Grave  a  rest  to  righteous,  244 

Gravel  in  the  mouth,  deceit,  46 

Graving  ou  hand  by  Providence,  1 35 

Groans  of  body,  21S 

Guide,  God  a  sure,  47 

Hand,  the  riglit,  of  God,  218 
Hart,  thirst,  so  prayer,  220 
Hastening  with  feet  stumbles,  75 
Head,  hoary,  of  righteous  a  crown, 

48 
Hearers   not    doers   a  looking-glass, 

125  ;  a  house  on  sand,  49 
Heart  of  sinner  stony,  74 
Heaven  a  city,  196;  a  home,    221  ; 

a  treasure  house,    180;   wedding 

garment  for,  187 
Hell,  blackness  of  darkness,  198 
Helm,  the  tongue  a,  128 
Hen,  Providence  shelters  as  a,  128 
Hidden  man  of  the  heart  is  woman's 

ornament,  52 
Holiness  has  God's  name  on  the  fore- 
head, 208  ;    a  gate,  122  ;    a  race, 

152  ;  a  service,  249;  walking  with 

God,    262 ;    a    wedding   garment, 

1S7  :  white  raiment,  203 
Hm.v  Spirit,  an   earnest,    203;    us 

oil,  23S  ;  as  rain,  59  ;    seals,  248  ; 

as  water,  263 ;  wind,  266 
Home,  heavenly,  221 
Honesty,  129 
Hope,  an  anchor,   94 

hypocrite  a  rush,  G(i 

spider's  web,  71 
Hospitality,  129 
House,   the  body,  48  ; 

age,    144  ;    house   on    sand, 

heaven.  Father's  house,  221 
Hu.MiiLK  as  little  child,  107 
Husbandman  perseveres,  150 
Husbandry,  righteous,  are  God's,  222 
Hypociite  as  spider's  web,  71  ;  whited 

sepulchre,  66  ;  as  butter,  12 

Idleness  makes  the  house  drop 
through,  42 


hope  of  the 
vain  hope  a 


house  of  old 
49; 


Ignorant  and  beautiful,  as  jewel  in 
swine's  snout,  5  ;  ignorant  and  tbo 
swallow,  75 

Incense  of  prayer,  224 

Inheritance,  the  unfading,  225 

Inner  man,  43 

Intermeddler  takes  dog  by  the  ears, 
10 

Jewels,  who  are  God's,    129  ;  jewel 

in  swine's  snout,  5 
Joy,  worldly,  the  crackling  of  thorns, 

22 
Judgment  Day,  Book  of  Life  opened, 

99;  God  the  Judge,  131 
Justice,  226 

Keys  of  death,  who  keeps,  226 
Kings  spiritual,  who,  226 
Kingdom,  the  immovable  one,  22S 
Knowledge,  132 

Lamb  of  God,  229 

Lamp  of  wicked  put  out.  44 

Leaf,  man  fades  as  a,  44 

Legacy,  the  spiritual,  230 

Leprosy,  the  spiritual,  133 

Liberality  as  bread  on  the  waters, 
100  ;  a  watering,  186 

Life,  a  flood,  36  ;  a  flower,  37  ;  a 
leaf,  44  ;  a  night,  143  ;  a  post, 
26  ;  a  shadow,  168  ;  a  vapour,  82 ; 
a  wai-fare,  182  ;  a  woi'm,  89 

Lightning,  Christ's  coming  as,  231 

Lily  among  thorns,  i  79 

Lion,  righteous  as,  136  ;  a  dead  lion 
and  dog,  140;  oppressor  a  crouch- 
ing lion,  139 

Looking  to  Jesus,  233 

Love  to  enemies  coals  of  fire,  19  ;  lip 
love,  45 

Sleekness,  as  a  dove,  30,  234 

ilembers  of  Christ,  who,  234 

Merchant,  the  spiritual,  236 

Masters,  two,  no  serving,  27 

Means,  use  the,  45 

Miser,  141 

Moderation,  50 

Moon  and  Church,  237 

iMorniug  star,  who,  25 

Mortar,    braying  a  fool  in,  8  ;    uu- 

tem])ered  mortar,   so  false    peace, 

141 
Mote  in  brother's  eye,  5 1 
Moth,  body  as,  16 
Mountains,  142 


INDEX. 


279 


Nail,  wise  words  of  as  a,  r  90 
Neck,  stiff,  5 1 
Night  of  life,  143 

Obstinate  iieck-liardened,  5 1 

Oil,  Holy  Spirit  as,  238 

Old  Age  an  old  house,  48  ;  old  age 

of  the  righteous  a  crown,   144:  a 

shock  of  corn,    109;  an   unsettiiig 

sun,  177 
Oppression  a  crouching  lion,  139;  a 

sweeping  rain,  147 
Oraameut,  woman's  the  hidden,  52 

Palm,  righteous  flourish  as  a,  14S 

Passions  as  seas,  160 

Patient  as  husbandmen,  53 

Peace  false   as   untempered  mortar, 

141 
Pearls  before  swine,  54 
Perfection,  55 
Perseverance,  150 
Physician,  the  great,  239 
Pilgrims  on  eartli,  241 
Pit  of  destruction,  243 
Plough,  gospel  a,  223 
Poison,  sin  a,  55 
Polygamy,  150 
Post,  time  as  a,  138 
Potter,  God  as  a,  56 
Prayer,  hart's  tliirst,  220;  as  incense, 
2:4  ;  mounting  on  eagle's  wings, 
202 
Prevention  better  than  cure,  f  51 
Pride,  151 

Pr(jvidence,  arms  of,   192  ;    graves 
his  people,    135;  dew,   199;  as  a 
hen,  128  ;  guards  as  apple  of  eye, 
116;  a  shepherd,  68  ;  wall  of  fire, 
S3;  sure  guide,  47  ;  a  stay,  72 
Prudence,  57 
Punctuality,  58,  152 
PiinisJimcnt  an  arrow,  90  :    an  axe, 

96;  a  storm,  255 
Purity  a  single  eye,  107 

Race,  heavenly,  152 
Raiment,  white  of,  holiness,  247 
Pain,  God's  influence  as,  59;  sweep- 
ingrain,  an  oppressor  as,  147 
Redeeming  time,  6r 
Reed,  humble  as,  154 
Refuge,  Providence  a,  155 
Rending  of  repentance,  156 
Repentance,  a  rending,  156  ;  death- 
bed. 1 98 
Rest  of  the  grave,  244 


Resurrection  a  reaping,  252 

Rich,  and  needle's  eye,  102;  money  on 

eagle's  wings,  114;  stewards,  175 
Righteous    God's    husbandry,     222  ; 

jewels,    129;    palm    trees,     148; 

salt,  67;  sheep,   169;  stars,  174; 

soldiers,   173;  trees  by  river  side, 

174 
River  of  God  s  grace,  157 
Rod  of  chastisement,  61,  246 
Root  of  all  evil,  covetousness,  6  2 
Rottenness  of  bones  is  envy,  64 
Rush  in  the  mire,  worldly  hope  as,  66 

^^acrifice  of  the  body  and  of  praise. 

Salt  of  the  earth,  67 

Sand,  house  on,  49 

Satan  father  of  lies,  205  ;  in  chains, 

Scarlet,  sms  red  as,  247 
Sea  of  passion,  160 
Sealing  of  the  Spirit,  248 
Seared  conscience,  164 
Seed,     woman's,     bruises     serpent's 
head,  249  ;  seed  of  God's  word,  165 
Self-conceit,  16S 
Self-respect,  249 

Selfishness,  i6S 

Sepulchres,  whited,  66 

Serpent,  249 

Servants,  God's,  249 

Shadow,  life  a,  68 

Sheep,  righteous  are,  169 

Shepherd,  the  good,  68 

Shield  of  fiiith,  250 

Ship,  time  as  a  swift,  13S 

Shipwrecked  soul,  170 

Silver  refined,  the  righteous  are,  251 

Sin  a  burthen,  102  ;  a  debt,  199;  as 
Ethiopian's  skin,  32  ;  leprosy,  33; 
little  sin,  as  dead  flies,  35  ;  poison, 
55  ;  wages  of,  83. 

Slander  a  sharp  arrow,  76 

171;  sleep   of  con- 


of  de:ith, 

science,  171 
Sluggard  taught  by  ant,  i 
Smoke  of  God's  anger,  172 
Soldier,  the  spiritual,  173 
Sowing  to  the  flesh,  70;  sowing  oftha 

dead,  252 
Spider's  web,  a  hypocrite,  71 
Star  of  the  morning,  Christ  the,  253  ; 

righteous  as  a  star,  74 
Stay,  Providence  a,  72 
Stewards,  rich  are  only,  175 
Stift'-necked,  51 


:8o 


INDEX. 


8tinf,'  of  deall),  sin,  73 

Stony  heart,  74 

Stork  knows  his  time,  73 

Storm  of  God's  wrath,  255 

Strangers  on  earth,  256 

Strife,    beginning  of,    as   letting  out 

water,  85 
Stronghold,  God  the,  176 
Sun  of  righteousness,  Christ  the,  176; 

sun  of  the  righteous  sets  not,   i  77 
Swallow,  ignorant,  worse  than,  75 
Swine's  snout,    jewel    in,   5  ;    pearls 

before  swine,  54 
Sword,  the  spiritual,  260 
Sympathy,  false,  76 

Talking,  not  doing,  as  sounding  brass, 

45 
Temperance  or  self-control.  77 
Temptation,  78 
Ttnl,  body  a.  So,  21S 
Thorns  crackling,  so  worldly  joy,  22; 

wicked  are  thorns,  1 79 
TiJiE  a  mail-post,  138  ;  a  ship,  138  ; 

redeeming,  61;  known  to  stork,  73 
Tongue,   a   lire,   34;    a  helm,    128; 

wheel  of  nature,  fired  by,  90 
Treasure,  heavenly,  in  earthen  vessels, 

1  78,  261:  treasure  in  heaven,  180 
Tree,inan  revives  notas,262;  righteous 

a  tree,  174 
Truth  a  girdle.  122 

Valley  of  death,  (So 
Vapour,  life  a,  82 
Vessels,  earthly,  17S,  261 

■Wages  of  sin— death,  83 

■Wall  of  fire  round  the  gocd,  S3 

"Walking  with  God,  262 

War  of  death,  84:  spiritual  war,  182 

■Watchmen,  spiritual,  184 

"Water,  letting  out,  as  strife,  85;  dead 


.87 


as  water  spilled,  86 ;  Holy  Spirit 

as,  263:  liberal  as,  1S6 
Wave,  double-minded  as,  28 
Way,  narrow,  122  ;  Christ  the,  122  ; 

way  leading  to  heaven,  264 
Web  of  spider  and  vain  hopes,  71 
Wedding  garment  of  holiness. 
Well,  Christ  a,  266 
Wheel  of  nature  fired  by  tongue,  90 
Whirlwind,  wicked  pass  a,  87 
White  garments,  247 
Wind,  Holy  Spirit  as,  266 
Wicked,  an  adder,  93  ;  wild  ass,  4  ; 

blind,  98;  captive,  103;  chafl",  15  ; 

clouds   without  water,    iS  ;   dross, 

31:  hear  not, 93;  foxes.38;  goats,4o; 

lamp  put  out.  44  ;  locust,  190  ;  a 

sea,  160;  thorns,  179;  whirlwind, 

87 ;  wolves,  190 
Wilderness  of  the  world,  187 
Wings  of  riches,   114  ;  wings  of  the 

sun,  258 
White  garments  of  holiness,  247 
Wife  and  husband  one  flesh,  140 
Witness,  a  folse  one,  76  ;  the  witness 

of  believers,  -202 
Wolves,  wicked  are,  1 90 
World  a  dark  glass,  1 24  ;  a  night,  I43; 

an  old  garment,  121;  a  wilderness, 

187 
Worm  of  conscience,  88 ;  man  a  worm, 

89 
Words,  fit,  apples  of  gold,  191  ;  guod 

words  goads  and  nails,  190 
Wrath  from  strife  as  butter  from  milk, 

12  ;  God's  wrath,  255 
Woman's  ornament,  the  hidden  man  of 

the  heart,  52;  woman's  seed  bruises 

serpent's  head,  249 
Writing,  righteous  are  God's,  115 

Yoke  of  Christ  easy,  267 


rni.VTED  BY  BAIXANTYNE,   HANSON  AND  CO. 
LONDON  AND  EDINBUROH 


TRUBNER'S   ORIENTAL   SERIES. 


Messrs.  TRUBNER  &  CO.  beg  to  call  attention  to  their 
ORIENTAL  SERIES,  in  which  will  be  collected,  as  far  as 
possible,  all  extant  information  and  research  upon  the  Histor?/^ 
Religions,  Languages,  Literature,  ct'C,  of  Ancient  India,  China,  and 
the  East  in  general. 

The  Oriental  Series  will  be  on  a  comprehensive  design,  and 
no  labour  or  expense  will  be  spared  to  render  the  undertaking 
worthy  of  its  subject.  Messrs.  Trubner  &  Co.  have  already- 
secured  the  services  of  eminent  Eastern  students  and  writers  ; 
aud  while  the  labour  proposed  must  necessarily  prove  vast,  they 
intend  to  accomplish  it  by  working  with  many  able  hands  over 
the  whole  field,  under  careful  and  well-organised  Editorship. 


THE   FOLLOWING    WORKS  ARE   NOW  READY:— 
Second  Edition,  post  8vo,  cloth,  pp.  xvi. — 427,  price  i6s. 

ESSAYS  ON  THE  SACRED  LANGUAGE,  WRITINGS, 
AND  RELIGION  OF  THE  PARSIS. 

By  martin  HAUG,  Ph.D., 

Late  of  the  Universities  of  Tubingen,  Gottingen,  and  Bonn  ;  Superintendent 
of  Sanskrit  Studies,  and  Professor  of  Sanskrit  in  the  Poona  College ; 
Honorary  Member  of  the  Bombay  Branch  Royal  Asiatic  Society,  &,c. 

Edited  by  Dr.  E.  W.  WEST. 

I.  History  of  the  Researches  into  the  Sacred  "Writings  and  Religion  of  the 
Parsis,  from  the  Earliest  Times  down  to  the  Present. 
II.  Languages  of  the  Parsi  Scriptures. 

III.  The  Zend-Avesta,  or  the  Scripture  of  the  Parsis. 

IV.  The  Zoroastrian  Religion,  as  to  its  Origin  aud  Development. 

The  Author  of  these  Essays  intended,  after  his  return  from  India,  to 
expand  them  into  a  comprehensive  work  on  the  Zoroastrian  religion  ;  but 
this  design,  postponed  from  time  to  time,  was  finally  frustrated  by  his 
untimely  death.  That  he  was  not  spared  to  publish  all  his  varied  know- 
ledge on  this  subject  must  remain  for  ever  a  matter  of  regret  to  tlie  student 
of  Iranian  antiquities.  In  other  hands,  the  changes  that  could  be  introduced 
into  this  Second  Edition  were  obviously  limited  to  such  additions  and 
alterations  as  the  lapse  of  time  and  the  jjrogress  of  Zoroastrian  studies  have 
rendered  necessary. 


TRUBNER'S  ORIENTAL  SERIES. 


In  the  First  Essay,  the  history  of  the  European  researches  has  been 
extended  to  the  present  time  ;  but  for  the  sake  of  brevity  several  writings 
have  been  passed  over  unnoticed,  among  the  more  valuable  of  which  those 
of  Professor  Hiibschniaun  may  be  specially  mentioned.  Some  account  has 
also  been  given  of  the  progi-ess  of  Zoroastrian  studies  among  the  Farsis 
themselves. 

In  the  Second  Essay,  additional  information  has  been  given  about  the 
Pahlavi  language  and  literature  ;  but  the  technical  portion  of  the  Avesta 
Grammar  has  been  reserved  for  separate  publication,  being  better  adapted 
for  students  than  for  the  general  reader. 

Some  additions  have  been  made  to  the  Third  Essay,  with  the  view  of 
l)ringing  together,  from  other  sources,  all  the  author's  translations  from  the 
Avesta,  except  tliose  portions  of  the  Gatlias  which  he  did  not  include  in  the 
First  Edition,  and  which  it  would  be  hazardous  for  an  Editor  to  revise. 
Further  details  have  also  been  given  regarding  the  contents  of  the  Nasks. 

Several  additional  translations  having  been  found  among  the  anther's 
IJajiers,  too  late  for  insertion  in  the  Third  Essay,  have  been  added  in  an 
Appendix,  after  careful  revision,  together  with  his  notes  descriptive  of  the 
mode  of  performing  a  few  of  the  Zoroastrian  ceremonies. 

-  The  Author's  jnincipal  object  in  publishing  these  Essays  originally,  was 
to  present  in  a  readable  form  all  the  materials  for  judging  impartially  of  the 
scriiitures  and  religion  of  the  Parsis.  The  same  object  has  been  kept  in 
view  while  preparing  this  Second  Edition,  giving  a  large  quantity  of  such 
materials,  collected  from  a  variety  of  sources,  which  may  now  be  left  to  the 
reader's  impartial  judgment. 

The  value  of  this  Second  Edition  is  greatly  enhanced  by  the  addition  of 
many  posthumous  papers,  discovered  by  the  Editor,  Dr.  E.  West,  at  Munich. 
They  consist  of  further  translations  from  the  Zend  and  Pahlavi  of  the  Zend- 
Avesta,  and  also  of  numerous  detailed  notes  descriptive  of  some  of  the  Parsi 
ceremonies. 


Post  8vo,  cloth,  pp.  viii. — 176,  price  7s.  6d. 

TEXTS  FROM  THE  BUDDHIST  CANON 

COMMONLY  KNOWN  AS  "  DHAMMAPADA." 

With  Accompanying  Narratives. 

Translated  from  the  Chinese  by  S.  BEAL,  B.A.,  Professor  of  Chinese, 
University  College,  London. 

Among  the  great  body  of  books  comprising  the  Chinese  Buddhist  Canon, 
presented  by  the  Japanese  Government  to  the  Library  of  the  India  Office, 
Mr.  Beal  discovered  a  work  beai'ing  the  title  of  "Law  Verses,  or  Scriptural 
Texts,"  which  on  examitiation  was  seen  to  resemble  the  Pali  version  of 
Dhammapada  in  many  particiilars.  It  was  further  discovered  that  the 
original  recension  of  the  Pali  Text  found  its  way  into  China  in  the  'I'hird 
Century  (a.u.),  where  tlie  work  of  translation  was  finished,  and  afterwards 
thirteen  additional  sections  added.  The  Dhammapada,  as  hitherto  known 
by  the  Pali  Text  Edition,  as  edited  by  Fausboll,  by  IMax  Midler's  English, 
and  Albi-echt  Weber's  German  translations,  consists  only  of  twenty-six 
chapters  or  sections,  whilst  the  Chinese  version,  or  rather  recension,  as  now 
ti-anslated  by  Mr.  IJeal,  consists  of  thirty-nine  sections.  The  students  of 
Pali  who  possess  Faixsboll's  Text,  or  either  of  the  above-named  translations, 
will  therefore  needs  want  Mr.  IJeal's  English  rendering  of  the  Chinese 
version  ;  the  thirteen  above-named  additional  sections  not  being  accessible  to 
them  in  any  other  form ;  for,  even  if  they  understand  Chinese,  the  Chinese 
original  would  be  unobtainable  by  them. 

"Mr.  Beal,  by  making  it  accessible  in  an  English  dress,  has  added  to  the  great 
services  he  has  already  rendered  to  the  comparative  study  of  religious  history." — 
Academy. 


TR  UBNER'S  ORIENTAL  SERIES. 


Valuable  as  exhibiting  the  doctrine  of  the  Buddhists  in  its  purest,  least  adul- 
terated, form,  it  brings  the  modern  reader  face  to  face  with  that  simple  creed  and  nvle 
of  conduct  which  won  its  way  over  the  minds  of  myriads,  and  which  is  now  nominally 
professed  by  145  milhons,  who  have  overlaid  its  austere  simplicity  with  innumerable 
ceremonies,  forgotten  its  maxims,  perverted  its  teaching,  and  so  inverted  its  leading 
principle  that  a  religion  whose  founder  denied  a  God,  now  worshiiis  that  founder  as 
a,  goaimasiiU." Scotsman. 


Post  8vo,  cloth,  pp.  xxiii.— 360,  price  i8s. 

THE  HISTORY  OF  INDIAN  LITERATURE. 

Br  ALBRECHT  WEBER. 

Translated  from  the  Second  German  Edition  by  JoHN  Mann,  M.A.,  and 
Theodor  Zachakiae,  Ph.D.,  with  the  sanction  of  the  Author. 

Dr.  BuHLER,  Inspector  of  Schools  in  India,  writes:— "I  am  extremely 
glad  to  learn  that  yovi  are  about  to  publish  an  English  translation  of  Pro- 
fessor A.  Weber's  '  History  of  Indian  Literature.'  When  I  was  Professor  of 
Oriental  Languages  in  Elphinstone  College,  I  frequently  felt  the  want  of 
such  a  work  to  which  I  could  refer  the  students.  I  trust  that  the  work 
which  you  are  now  publishing  will  become  a  class-book  in  all  the  Indian 
colleges,  as  it  is  the  first  and  only  scientific  one  which  deals  with  the  whole 
field  of  Vedic,  Sanskrit,  and  Prakrit  literature." 

Professor  Cowell,  of  Cambridge,  writes  :— "  The  English  translation  of 
Professor  A.  Weber's  '  History  of  Indian  Literature  '  will  be  of  the  greatest 
use  to  those  who  wish  to  take  a  comprehensive  survey  of  all  that  the  Hindoo 
nnnd  has  achieved.  It  will  be  especially  useful  to  the  students  in  our 
Indian  colleges  and  universities.  I  used  to  long  for  such  a  book  when  I  was 
teaching  in  Calcutta.  Hindu  students  are  intensely  interested  in  the  history 
of  Sanskrit  literature,  and  this  volume  will  supply  them  with  all  they  want 
on  the  subject.  I  hope  it  will  be  made  a  text-book  wherever  Sanskrit  and 
English  are  taught." 

^^  Professor  Whitney,  Yale  College,  Newhaven,  Conn.,  U.S.A.,  writes:— 
I  am  the  more  interested  in  your  enterprise  of  the  publication  of  Weber's 
Sanskrit  Literature  in  an  English  version,  as  I  was  one  of  the  class  to  whom 
the  work  was  originally  given  in  the  form  of  academic  lectures.  At  their 
first  appearance  they  were  by  far  the  most  learned  and  able  treatment  of 
their  subject ;  and  with  their  recent  additions  they  still  maintain  decidedly 
the  same  rank.  Wherever  the  language,  and  institutions,  and  history  of 
India  are  studied,  they  must  be  used  and  referred  to  as  authority." 


Post  8vo,  cloth,  pp.  xii.— 198,  accompanied  by  Two  Language 
Maps,  price  12s. 

A  SKETCH  OF 
THE  MODERN  LANGUAGES  OF  THE  EAST  INDIES. 

By  ROBERT  N.  GUST. 

The  Author  has  attempted  to  fill  up  a  vacuum,  the  inconvenience  of 
which  pressed  itself  on  his  notice.  Much  had  been  written  about  the 
languages  of  the  East  Indies,  but  the  extent  of  our  present  knowledge  had 
not  even  been  brought  to  a  focus.  Information  on  particular  subjects  was 
only  to  be  obtained  or  looked  for  by  consulting  a  specialist,  and  then  hunting 
down  the  numbers  of  a  serial  or  the  cluipters  of  a  volume  not  alwa\s  to  be 
found.  It  occurred  to  him  that  it  might  be  of  use  to  others  to  publish  in  an 
arranged  form  the  notes  which  he  had  collected  for  his  own  edification. 
Thus  the  work  has  grown  upon  him. 

"  The  book  before  us  is  then  a  valuable  contribution  to  philological  science.  It 
passes  under  review  a  vast  number  of  languages,  and  it  gives,  or  professes  to  give,  in 
every  case  the  sum  and  substance  of  the  opinions  and  judgments  of  thebest-infoi-med 
writers.  — Saturday  Review. 


TRUBNER'S  ORIENTAL  SERIES. 


Second  Corrected  Edition,  post  8vo,  pp.  xii. — 116,  cloth,  price  5s. 

THE  BIRTH  OF  THE  WAR  GOD. 

A  Poem.     By  KALIDASA. 

Translated  from  the  Sanskrit  into  English  Verse  by 
Kalph  T.  H.  Griffith,  M.A. 

"  Mr.  Griffith's  very  spirited  rendering  of  the  Kuiudrasambhava,  first  published 
twenty-six  years  ago,  is  well  known  to  most  who  are  at  all  interested  in  Indian 
literature,  or  enjoy  the  tenderness  of  feeling  and  rich  creative  imagination  of  its 
author. " — Indian  Antiquary. 

"  We  are  very  glad  to  welcome  a  second  edition  of  Professor  Griffith's  admirable 
translation  of  the  well-known  Sanskrit  poem,  the  Kumi'misambhava.  Few  transla- 
tions deserve  a  second  edition  better." — Athenceum. 


Post  8vo,  cloth,  pp.  432,  price  i6s. 

A  CLASSICAL  DICTIONARY  OF  HINDU  MYTHOLOGY 

AND  RELIGION,  GEOGRAPHY,  HISTORY,  AND 

LITERATURE. 

By  JOHN  DOWSON,   M.R.A.S., 
Late  Professor  of  Hindustani,  Staff  College. 

In  tins  work  an  endeavour  has  been  made  to  supply  the  long-felt  want  of 
a  Hindu  Classical  Dictionary.  The  late  Professor  Wilson  piojected  such 
a  work,  and  forty  years  ago  announced  his  intention  of  pieparing  it  for  the 
Oriental  Translation  Fund,  but  he  never  accomplished  his  design.  The  main 
portion  of  this  work  consists  of  mythology,  but  religion  is  bound  up  with 
mythology,  and  in  many  points  the  two  are  quite  inseparable.  Of  history, 
in  the  true  sense,  Sanskrit  possesses  nothing,  or  next  to  nothing,  but  what 
little  has  been  discovered  here  finds  its  place.  The  chief  geographical  names 
of  the  old  writers  also  have  received  notice,  and  their  localities  and  identi- 
fications are  described  so  far  as  present  knowledge  extends.  Lastly,  short 
ilescriptions  have  been  given  of  the  most  frequently  mentioned  Sanskrit 
books,  but  oidy  of  such  books  as  aie  likely  to  be  found  named  in  the  works 
of  English  writers. 

Tliis  work  will  be  a  book  of  reference  for  all  concerned  in  the  government 
of  tlic  Hindus,  but  it  will  be  more  especially  useful  to  young  Civil  Servants 
and  to  masters  and  students  in  the  universities,  colleges,  and  schools  in  India. 

"  It  is  no  slight  gain  when  such  suljjects  are  treated  fairly  and  fully  in  a  moderate 
space ;  and  we  need  only  add  that  the  few  wants  which  we  may  hope  to  see  supplied 
in  new  editions  detract  but  little  from  the  general  excellence  of  Mr.  Dowsou's  work." 
— Saiurdui/  Ikview. 

Post  8vo,  with  View  of  Mecca,  pp.  cxii.— 172,  cloth,  price  9s. 

SELECTIONS    FROM   THE   KORAN. 

By  EDWAUD  WILLIAM  LANE, 

Hon.  Doctor  of  Literature,  Leyden  ;  Correspondent  of  the  Institute  of  Franco  ;  Hon. 
Member  of  the  German  Oriental  Society,  the  Royal  Asiatic  Society,  &c.  ; 
Tr.mslator  of  "The  Thousand  and  One  Nights  ;  "  Author  of  an  "  Arabic-English 
Lexicon,"  ifcc. 

A  New  Edition,  Eevised  and  Enlarged,  with  an  Introduction  by 
St^vnley  Lane  Poolk. 

e.xtkact  from  preface. 

There  has  always  been  a  wish  to  know  something  about  the  sacred  book 

of  tlie  INIohammadans,  and  it  was  with  the  design  of  satisfying  this  wish, 

whilst  avoiding  the  weariness  and  the  disgust  which  a  complete  perusal  of 

che  Koran  must  produce,  that  Mr.  Lane  arranged  the  "Selections"  which 


TRUBNER'S  ORIENTAL  SERIES. 


were  published  in  1843.  .  .  .  It  lias  proved  of  considerable  service  to  students 
of  Arabic,  who  have  found  it  the  most  accurate  rendering  in  existence  of  a 
large  part  of  the  Koran  ;  and  even  native  Muslims  of  India,  ignorant  of 
Arabic,  have  used  Lane's  "Selections  "  as  their  Bible. 

"  Mr.  Poole  is  both  a  generous  and  a  learned  biographer.  .  .  .  Mr.  Poole  tells  us 
the  facts  ...  so  far  as  it  is  possible  for  industry  and  criticism  to  ascertain  them, 
and  for  hterary  skill  to  present  them  in  a  condensed  and  readable  form  "—Enqlish- 
man,  Calcutta. 


Post  8vo,  lip.  xliv. — 27^,  cloth,  price  14s. 

METRICAL    TRANSLATIONS   FROM   SANSKRIT 

WRITERS. 

With  an  Introduction,  many  Prose  Versions,  and  Parallel  Passages  from 

Classical  Authors. 

By  J.  MUIR,  CLE.,  D.C.L.,  LL.D.,  Ph.D. 

Tlie  present  embraces  the  contents  of  the  little  work  entitled  "Religious 
and  Moral  Sentiments,  metrically  rendered  from  Sanskrit  Writers,  "°&c 
published  by  Messrs.  Williams  &  Nokgate  in  1875,  together  witli  Three 
collections  of  Versified  Translations  subsequently  printed,  but  not  published, 
and  a  reprint  of  tlie  metrical  pieces  contained'  in  Volumes  11.  and  V.  of  the 
authors  "Original  Sanskrit  Texts,"  &c. 

.  .  .  .  "A  volume  which  may  be  taken  as  a  fair  illustration  alike  of  the  religious 
and  moral  sentiments,  and  of  the  legendary  lore  of  the  best  Sanskrit  writers  "— 
Edinburgh  Dady  Revieiv. 


Post  8vo,  pp.  vi.— 368,  cloth,  price  14s. 

MODERN  INDIA  AND  THE  INDIANS, 

BEING  A  SERIES  OF  IMPRESSIONS,  NOTES,  AND  ESSAYS. 

Bt  MONIER  WILLIAMS,  D.C.L., 

Hon.  LL.D.  of  the  University  of  Calcutta,  Hon.  Member  of  the  Bombay  Asiatic 

Society,  Bodeu  Professor  of  Sanskrit  in  the  University  of  Oxford. 

Third  Edition,  revised  and  augmented  by  considerable  Additions, 
with  Illustrations  and  a  Map. 

This  edition  will  be  found  a  great  imiirovenient  on  those  that  preceded  it. 
The  author  has  taken  care  to  avail  himself  of  all  such  criticisms  on  particu- 
lar passages  in  the  previous  editions  as  appeared  to  him  to  be  just,  and  he 
has  enlarged  the  work  by  more  than  a  hundred  pages  of  additional  matter. 
The  chapter  on  the  "  Villages  and  Rural  Population  of  India,"  and  several 
other  sections  of  the  work,  are  quite  new. 

"  In  this  volume  we  have  the  thoughtful  impressions  of  a  thoughtful  man  on  some 
of  the  most  impoi-tant  questions  connected  with  our  Indian  Emjiire.  ...  An  en- 
lightened observant  man,  travelling  among  an  enlightened  observant  people,  Professor 
Monier  Williams  has  brought  before  the  public  in  a  pleasant  form  more  of  the  manners 
and  customs  of  the  Queen's  Indian  subjects  than  we  ever  remember  to  have  seen  in 
any  one  work.  He  not  only  deserves  the  thanks  of  every  Englishman  for  this  able 
contribution  to  the  study  of  Modern  India— a  subject  with  which  we  should  be 
specially  familiar— but  he  deserves  the  thanks  of  every  Indian,  Parsee  or  Hindu, 
Buddhist  and  Moslem,  for  his  clear  exposition  of  their  manners,  their  creeds,  and 
their  necessities." — Times. 


TR  UBNER'S  ORIENTAL  SERIES. 


In  Two  Volumes,  post  8vo,  pp.  viii. — 408  and  viii. — 348,  clotli,  price  28s. 

MISCELLANEOUS    ESSAYS    RELATING     TO    INDIAN 

SUBJECTS. 

By  BRIAN  HOUGHTON  HODGSON,  Esq.,  F.R.S., 

L;ite  of  the  Bengal  Civil  Service  ;  Corresponding  Member  of  the  Institute  ;  Chevalier 
of  tlie  Legion  of  Honour  ;  Honorary  Jlember  of  the  German  Oriental  Society  and 
the  Soeicie  Asiatique  ;  Member  of  tlie  Asiatic  Societies  of  Calcutta  and  London  ; 
of  the  Ethnological  and  Zoological  bociclies  of  London ;  and  late  British  Minister 
at  the  Court  of  Nepal. 

CONTENTS  OF  VOL.  I. 

Section  I. — On  the  Kocch,  Budo,  and  Dhimal  Tribes. — Part  I.  Vocabulary. — 
Part  n.  Grammar. — Part  111.  Tluir  Oriu'in,  Location,  Numbers,  Creed,  Customs, 
Character,  and  Condition,  with  a  General  Descriiatiou  of  the  Climate  they  dwell  in. 
— Appendix. 

Section  IL — On  Himalayan  Ethnology — I.  Comparative  Vocabuhxry  of  the  Lan- 
guages of  the  Broken  Tribes  of  N^pdl. — II.  Vocabulary  of  the  Dialects  of  the  Kiranti 
Language. — III.  Grammatical  Analysis  of  the  Vayu  Language.  The  Vayu  Grammar. 
— IV.  Analysis  of  the  Balling  Dialect  of  the  Kiranti  language.  The  Bithing  Gram- 
mar.— V.  On  the  Vayu  or  Hiiyu  Tribe  of  the  Central  Himalaya. — VI.  On  tae  Kiranti 
Tribe  of  the  Central  Hiniahtya. 

CONTENTS  OF  VOL.  II. 

Section  III. — On  the  Aborigines  of  North-Eaatern  India.  Comparative  Vocabulary 
of  the  Tibetan,  B6d6,  and  Gar6  Tongues. 

Section  IV. — Aborigines  of  the  North-Eastern  Frontier. 

Section  V. — Aborigines  of  the  Eastern  Frontier. 

Section  VI. — The  Indo-Chinese  Borderers,  and  their  connection  with  the  Hima- 
layans  and  Tibetans.  Comparative  Vocabulary  of  Indo-Chinese  Borderers  in  Arakau. 
Comparative  Vocabulary  of  Indo-Chinese  Borderers  in  Tenasserim. 

Section  VII. — The  Mimgolian  Affinities  of  the  Caucasians. — Comparison  and  Ana- 
lysis of  Caucasian  and  Monijolian  Words. 

Section  VIII. — Physical  Type  of  Tibetans. 

Section  IX.-;-The  Aborigines  of  Central  India — Comparative  Vocabulary  of  the 
Aboriginal  Languages  of  Central  India. — Aboiiuines  of  the  Eastern  Ghats. — Vocabu- 
lary of  some  of  tlie  Dialects  of  the  Hill  ainl  Wandering  Tribes  in  the  Northern  Sircars. 
— Aborigines  of  the  Nilgiris,  with  Remarks  on  th.jir  AfBnities. — Supplement  to  the 
Nilgiriau  Vocabularies. — The  Aborigines  of  Southern  India  and  Ceylon. 

Section  X. — Route  of  Nepalese  Mission  to  Pekin,  with  Remarks  on  the  Water- 
Shed  and  Plateau  of  Tibet. 

Section  XI. — Route  from  K.dthmdndu,  the  Capital  of  Nepal,  to  Darjeeling  in 
Sikim.— Memorandum  relative  to  the  Seven  Cosis  of  Nepdl. 

Section  XII. — Some  Accounts  of  the  Systems  of  Law  and  Police  as  recognised  in 
the  State  of  Nopal. 

Section  XIII. — The  Native  Method  of  making  the  Paper  denominated  Hindustan, 
N6pale.se. 

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Eastern  proverbs  and  emblems 

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