Proverbs 10

1. The proverbs of Solomon. A wise son mdkefli a gla d father: but a foolish son is the heaviness of his mother.

THE former chapters have beautifully set forth in continuous discourse, the nature and value of heavenly wisdom, contrasted with the fascinations of sinful folly. We now come to what are more properly (not of course excluding the foregoing)6 the Pro verbs of Solomon. They are for the most part unconnected sentences, remarkable for profound thought, and acute observation, ex

tree — not for the gain of the fruit (the greater part of which he threw away) but for the mere pleasure of sin as sin — as breaking God’s law. Truly affecting also is it to see him, like the Psalmist (Psalm li. 5.), tracing the sin to its root — ‘Behold my heart, O Lord, behold my heart, which thou hadst pity upon in the very bottom of the bottomless pit, Confess, iii 4, (>. How striking also is the confession of this rebellious propensity from the voice </ L a heathen conscience!

Quod licet, ingratum est; quod non licet, acrius urit: Ferreus est, si quis, quod sin it alter, amat.

Ovid. Lib. ii. Amor. Eleg. 19. v. 3,
Nitimur in vetitum semper, cupimusque negata:

Sic interdict’s imminet seger aquis.
Quidquid servatur, cupimus magis, ipsaque furem
Cura vocat, pauci, quid sinet alter, amant.

Ibid. iii. Eleg. 4. v. 17.

1 Chap. ii. 18; vii. 27. 2 Chap. vii. 22. Isa. i. 3. 2 Pet. iii. 5.

3 Verse 3 with 13. * Verse 3 with 14. *’ Verse 4 with 16.

Chap. i. 1.

pressed in an antithetical or illustrative form; the whole ing a Divine system of morals of universal application. The previous chapters form a striking introduction to the book. The glorious description of the Great Counsellor commends to us his gracious instruction, as the principle of true happiness and practical godliness.

Perhaps this first sentence may have been placed in the front, to point to the value of a godly education in its personal, social, national influence, connected both with time and eternity. Do not we naturally look for rest in our children, as the choicest gift of God.2 Faith indeed may be tried — perhaps severely tried.3 But the child, watched, prayed over, instructed, and disciplined, shall in the Lord’s best time, choose wisdom’s paths,4 and be the gladness of his father’s heart.’

Many a mother, alas! is chastened with the heaviness of a foolish son* In such cases — has not indulgence, instead of whole some restraint — pleasure, instead of godliness — the world, instead of the Bible — educated the child? Want of eaily discipline; passing over trifles; yielding when we ought to command — how little do we think to what this may grow !7 God has laid down plain rules, plain duties, and plain consequences flowing from their observance8 or neglect.9 To forget a daily reference to them; to choose our own wisdom before God’s ;10 — can we wonder that the result should be heaviness?11

2. Treasures of wickedness profit nothing: but righteousness delivereth from death.

The most substantial earthly treasures profit nothing.1* Much more do treasures of wickedness.13 What was the profit of Naboth’s vineyard to Ahab, when in his “ivory palace” he was withering under the curse of God ?14 What was the profit of the thirty pieces of silver to Judas? Instead of delivering” from death, their intolerable sting plunged him into death eternal.15 Wha* else will be the fruit of covetousness, but shame, “disappointment11 — ruin?18” Thou, O man of God, flee these things, and follow ai

1 Chap. i. viii. 2 Gen. v. 28, 29; xxxiii. 5. Psalm cxxvii. 3.

3 Ecc. xi. 1. 4 Chap. xxii. 6.

s Chap. xv. 20; xxiii. 15, 16, 24, 25; xxvii. 11; xxix. 3. Comp. Gen. xlv. 2fc’ xlvi. 30.

s Gen. xxvi. 34. 35; xxvii. 46. * i Sam. ii. 24; iii. 13. 1 Kings i. 5, 6; ii. 2!

8 Chap. xxii. 6; xxiii. 13, 14; xxix. Chap. xxix. 15. 10 1 Sam. ii. 29.

11 Bishop Lowth supposes an antithesis between the relative terms, (Prelim. Dissert

Isaiah,,) which Bishop Jebb illustrates by the distinctive character of the father’s gladness, whose affections are more disciplined, and the mother’s grief, whose tenderness might blind her to the faults of her children, or lead her weakly to excuse them. Sacred Literature, Sect. ii. It may be doubted however whether this refinement of criticism is not

he inspii of feeling to both parents. Chap. xvii. 24, 25; xix. 13 if xxiii. 24, 25. Comp. Gen

beside the meaning of the inspired writer, who interchangeably ascribes these exercises

xxvi. 35. 2 Sam. xiii. 37 — 39. Comp. Glass. Phil. Sacr. Lib. iv. Tract, ii. Obs. 13 Schultens in loco.

*2 Chap, xxiii. 5. Matt. vi. 19.” jer. xxii. 13. Amos iii. 10, 11. Hab. ii. 6 — 9

“1 Kings xxi. 4 — 24, with xxii. 39. Matt, xxvii. 3 — 5.

“2 Kings v. 23 — 27. Rom. vi. 21. wjer.xvii.il. Comp. Wis. v. 8.

is Chap. xxi. 6, 7. Jos. vii. 20 — 26. Dan. v. 1 — 6.

ter righteousness“* This is “the breastplate,”2 that covers the vitals in the fearful conflict. This is the pathway to eternal life.3 This is the deliverance from the sting, the terror, the taste of death. We must riot flinch from this scriptural statement from fear of legality. Lay the foundation of acceptance deep and cleai upon the righteousness of Christ. But upon this foundation, feai not to raise the superstructure of inherent righteousness. Take up the prayer and confidence of the man of God — “Let integrity and uprightness preserve me; for I trust on thee.”5

3. The Lord will not suffer the soul of the righteous to famish; but he casteth away the substance of the wicked.

To spiritualize the temporal promises would be to lose great enlargement of faith. They are not restricted to the Old Dispensation. If David was preserved homfamishing”) and that too by those most unlikely to help him,8 Paul could also in similar trial “set to his seal” — “I have all, and abound; I am full.”7 How does our gracious God double and redouble his engagements !8 He sends us to the fowls of the air for the confirmation of our “little faith. “- “Are not ye much better than they?”9 Yet ’ the promises require faith, whereby we believe that God helpeth us.’10 He may for the exercise of faith suffer us to hunger11 — yet not to famish.12 And does not his unfailing care for temporal provision convey the assurance, that he will not suffer the soul to famish. “The Good Shepherd knows his sheep.” He “seeks them out in the cloudy and dark day,” and brings them into his fold, where “they go in and out, and find pasture.”13 Awful indeed is the contrast of the wicked — their substance cast out14 — themselves buried in the ruins of their own folly !15

4. He becometh poor that dealeth with a slack (deceitful, Marg.) hand: but the hand of the diligent maketh rich.

Every day’s observation confirms the fact, that a slack hand impoverishes,16 and the hand of the diligent enriches,17 the harvest. Justly is the slothful condemned as deceitful, because he pretends to serve his Master, when in truth he has been doing nothing.18 He becometh poor by wasting away his trust.19 His life, which

1 1 Tim. vi. 11. 2 Eph. vi. 14. 1 Thess. v. 8.

3 Chap. xii. 28. Psalm xv; xxiv. 3 — 5. Isa. xxxv. 8. Matt. v. 8.

4 Chap. xi. 4. John viii. 52. 5 Psalm xxv. 21.

6 By Shobi the brother of his bitter enemy. 2 Sam. xvii. 27. with x. 4. Machix also of the house of Saul. Ibid. Comp. Psalm xxxvii. 25.

7 Phil. iv. 18. 8 Heb. xiii. 5; five negatives in the original. 9 Matt. vi. 25, 26. Comp. Psalm xxxiv. 13. 10 Cope in loco.

11 1 Cor. iv. 11. 2 Cor. xi. 27, with Deut. viii. 3. Matt. iv. 2 — 4.

12 Psalm xxxvii. 3. Isa. xxxiii. 16. Matt. vi. 32.

13 John x. 9, 14, with Ez. xxxiv. 12. U Job xx. 15.
is Psalm xlix. 6, &c. Luke xii. 19, 20; xvi. 23.

is Chap. xix. 15; xx. 4; xxiii. 21; xxiv. 30 — 34. Ecc. x. 18. ‘7 Chap. xii. 4; xxi. 5.

w Matt. xxv. 26. Comp. xii. 24. Marg. Jer. xlviii. 10. Marg. w Chap. xvii. 9. Comp. Matt. xxv. 28, 29.

might have been a continual feast, is a continual vexation. Industry was the law of Paradise :* and though now it bears the stamp of the fall,2 it is overruled as a present blessing; and in the ordinary course of Providence the hand of the diligent maketh rich.3 The Lord’s visits of favor were never given to loiterers. Moses and the Shepherds of Bethlehem were keeping their flocks.4 Gideon was at the threshing-floor.* ‘Our idle days’ — as Bishop Hall observes, ‘are Satan’s busy days.’ Active employment gives us a ready answer to his present temptation — “I am doing a great work, and I cannot come down.”6

Is then the man of God waxing low in his store? Has there not. been a slack hand in drawing upon the sacred treasury? Has not he gazed upon the heavenly treasure, with “his hand in his bosom 7”7 Has he not become poor by slighting his rich consolations? The Lord gives His blessing, as he gives the fruits of the earth — not to those that wish,8 but to those that “labor,”9 — not to sentimental indolence, but to Christian energy and perseverance. And how enriching is this habit in the increase of our grace, and the enlargement of our confidence !l°

5. He that gathzreth in summer is a wise son: but he that sleepeth in harvest is i son that causeth shame.

Indolence has just been contrasted with diligence. Forethought is here opposed to improvidence.11 The importance of opportunity is practically admitted in temporal matters.12 Joseph wisely gathered in summer and harvest for the coming need.13 The woman of Canaan14 — the blind menis — improved their present opportunities for their urgent need. And have not we our special sea son for attaining permanent good? Such a season is youth, when life is fresh — the time for discipline — storing the mind — stimulating the energies. How will the wise gathering in this summer give substance, vigor, high tone and power of usefulness in after-life! How often may we trace poverty of mind, enervation of character, unprofitable habits, to sleeping in this fruitful harvest /” ‘He, who idles away the time of his youth, will bear the shame of it when he is old.’ And specially when we look at this season, as the time of Christian instruction, and anxious promise; our Father’s pleading time with the wayward heart,17 ere yet it be hardened in habits of sin — is not the sleeper in such an harvest a son that causeth shame ?18 Look, again, at the large harvest of opportunity in laboring for God; the multitude of re ligious Societies; the great and diversified machinery of the work of God — all needing counsel and active devotedness; the mass of

1 Gen. ii. 15. 2 Ibid. iii. 19.

3 Chap. xii. 24, 27; xxii. 29. * Ex. iii. 1, 2. Luke ii. 8, 9. 5 ju(j. vi. 11.

6 Neh. vi. 3. 1 Chap. xix. 24. 8 Chap. xiii. 4; xx. 4.

9 Ver. 3 with 4. John vi. 27. 10 Matt. xxv. 29. 2 Pet. i. 5 — 11.

Chap. vi. 6 — 8. 12 Eccl. iii. 1; viii. 5. w Gen. xli. 46 — 56. Matt. xv. 22- 3Q

“Ibid. xx. 30. *5 Henry in loco. 16 Jer. iii. 4,

“Gal. vi. 10. 18 Matt. xii. 30.

fellow-sinners around us — all needing our sympathy and helpfulness — ‘While we have time, let us do good.’ How high is the privilege of gathering with Christ in such a harvest!1 How great the shame of doing nothing, where there was so much to be done! Once more, was ever an “accepted time” so encouraging? Mark the abundance of the means of grace — the living verdure of the gospel. The Bible opens the way. The Saviour invites. The Holy Spirit strives with the conscience. The Sabbath draws us aside from the world, and beams with the peace, joy and hope of heaven. What everlasting shame will cover the sleeper in this golden harvest /2

But am I the wise son gathering for my store? Or am I bringing shame to myself, by sleeping away the invaluable hours of “the day of salvation?” Can I bear the thought of that desponding cry of eternal remorse — “The harvest is’ passed; the summer is ended — and I am not saved?”3

6. Blessings are upon the head of the just: but violence covereth the mouth oftJie wicked. 7. ‘The memory of the just is blessed: but the name of the wicked shall rot.

Is not affliction the lot of the just ?4 Yet how abundantly is it compensated by the blessing’s that are upon his heads — blessings temporal6 and spiritual7 — from man,8 and from God !9 His very memory is a blessing to his family, and to the church.10 Fragrant is the “good report of the elders” immortalized in the Apostolic Book of Martyrs.11 Truly blessed is the memory of a godly parent12 — of a faithful minister13 — of a righteous king14 — of a public benefactor16 — of a self-denying Christian.1* No such honor belongs to the wicked. Often some outward stroke of violence covers their mouth,17 and marks them for condemnation,18 as they will all be so marked at the day of retribution.19 And even now their memory rots in corruption.20 Contrast the memory of the “man after God’s heart,” with that of “Jeroboam the son of Nebat;”21 or, in later times, Ridley and Latimer with the name of their wicked persecutors. ‘Such is the blessing and curse of God, long after the men had passed into eternity! i Thou mayest choose’ — said godly Bishop Pilkington — ’ whether thou wilt be remembered to thy praise or to thy shame.’22 2 Matt. xxv. 8 — 10. Comp. Isa. Iv. 6. Luke xiii. 28, 29. Chap. i. 24 — 28,

3 Jer. viii. 20. Comp. chap. v. 11 — 13.
John xvi. 33. Acts xiv. 22. 2 Tim. iii. 12.
Chap, xxviii. 22. Comp. Gen. xlix. 26.

Deut. xxviii. 1 — 6. 1 Tim. iv. 8. 7 Isa. xxxii. 17.

Chap. xvi. 7. Job xxix. 11 — 13.

Psalm iii. 8; v. 12. Isa. lxiv. 4, 5. Matt. v. 3 — 12. 10 Psalm cxii. 6.” Heb. xi. 2. w Ibid. xiii.. 7. 13 Chap. xxxi. 28.

l* 2 Chron. xxxv. 2i, 25.- Zech. xii. 11. ^2 Chron. xxiv. 6.

18 Mark xiv. 9. 17 Psalm cvii. 42. te Esth. vii. 8. w Rom. iii. 19.

>° Job xviii. 17. Psalm xlix. 11, 12; cix. 13. Ecc. viii. 10. Isa. lxv. 16. Jer. xxii 18, 19; xxix. 22. 23.

l I Kings xi. 26: xiv. 14 — 16, with xv. 3, 11. 2 Kings xiv. 3. Works, p. 366.

8. The uise in heart mil receive commandments; but a prating fool will fall, (be beaten, Marg.)

The heart is the seat of true wisdom, and a teachable spirit is the best proof of its influence. For who that knows himself would not be thankful for further light? No sooner therefore, do the commandments come down from heaven, than the well-instructed Christian receives them, like his father Abraham,1 with undisputed simplicity welcomes the voice of his heavenly teacher ;2 and when he knows that “it is the Lord, girds himself” with all the ardor of the disciple to be found at his feet.3

But look at the professor of religion destitute of this heart-seated wisdom. We find him a man of creeds and doctrines, not of prayer; asking curious questions, rather than listening to plain truths ;4 waiting to know events rather than duties; occupied with other men’s business to the neglect of his own.5 In this vagrant spirit, with all his thoughts outward-bound, he wanders from church to church, and from house to house, a prating fool upon religion; bold in his own conceit,6 while his life and temper fearfully contradict his fluent tongue. Too blind to respect himself,7 too proud to listen to counsel,8 he will surely fall into disgrace, beaten with the rod of his own foolishness.9 Let me look at this’ picture as a beacon against the folly of my own heart. Young Christian! Beware of a specious religion — without humility, consistency, love; because separated from close walking with God.

9. He that walketh uprightly walketh surely-; but he that perverteth his ways shall ’ be known.

An upright walk is Christian — not sinless — perfection ;10 “walking before God,” not before men.11 Impurity indeed defiles the holiest exercise. But if the will be right bent, the integrity will be maintained. ‘Shew me an easier path’ — is nature’s cry. * Shew

me’ cries the child of God — ’ a sure path.’ Such is the upright

walk, under the shield of the Lord’s protection13 and Providence;13 under the shadow of his promises;14 in the assurance of his present favor,15 and in its peaceful end.16 There will be difficulties. But a deliverance will be wrought through them; as the Babylonish captives were delivered through the fire from the infinitely greater danger of apostacy.17

From the want of this uprightness of walk, Peter denied the foundation of the Gospel.18 Learn then the value of this principle for an enlightened and full reception of the truth; that we may

1 Hcb. xi. 8. Gen. xxii. 1 — 3.

2 ] Sam. iii. 10. .Acts x. 33. Comp. Psalm xxvii. 8; lxxxvi. 11; cxlm. 8 — 10.

3 See John xxi. 7. 4 Ibid, verses 21, 22.

s Luke xiii. 23, 24. Comp. 1 Tim. v. 13. 3 John 10. 1 Chap. xvm. 2.

s Ver 17 xv 32. 9 Chap, xviii. 6, 7. Eccles. x. 12. 2 Kings xiv. 8 — 14.

1° Job i 8 u Gen. xvii. 1. 12 Chap. ii. 7. Ps. lxxxiv. 11.

13 Chap. i. 33. Eccl. viii. 5. Isa. xxxiii. 15, 16.” Ps. xxiv. 3 — 6.

is John iii. 18 — 22. Ps. xxxvii. 37. Isa, lvii. 1, 2.” Dan. iii. 21 »’J9.

is Gal. ii. 14.

welcome “a Prince as well as a Saviour;’J1 combine his sceptre with his sacrifice, his holy precepts with his precious promises: and mark the influence of a vital faith in godly practice. Wo shall thus carry out the rule of the Gospel into every thing, making God the master of every thought, word, temper, motive, not less in our secular calling, than in our spiritual devotedness.2 Such an up right walk will bring a happy confidence. But to bend our rule to our own humor; to pervert oilr ways to escape, trouble, or for some interested end, will shake our confidence far more than the heaviest cross. The eye of God knows the deviation already,3 and will bring it to shame.4 Thus was Jacob chastened to the end of his days.5 Peter was openly rebuked6 — Judas7 and Ananias8 are known in the records of the church as a beacon to the end of time. “Let my heart be sound it thy statutes, that I may not be ashamed. I will walk in my integrity; redeem me, and be merciful unto me.”9

10. He that winketh with his eye causeth sorrow; but a prating fool shall fall.

The contrast here intended seems to be between the man, who brings trouble on his fellow-creatures, and one who brings it upon himself.10 Mischievous sport to cause sorrow for selfish gratification lu to make the eye an instrument of wanton sin !12 Scarcely less affecting is it to see the tongue a world of foolishness. But not a trace is visible of the likeness, in which man was first created. Every member is perverted from its proper use and glorious end. Man is a plague to his neighbor, because he is an enemy to his God. And because “the fool despises wisdom,”13 he falls me victim of his own folly.

11. The mouth of a righteous man is a well of life: but violence cover eih -the mouth oftJie wicked.

The Indwelling Spirit — “a well of living water” — is the glorious privilege of the righteous.1* Hence his mouth, replenished from the heavenly source, is a well of life, sending forth refreshing waters.15 The precious talent of speech is thus consecrated to His service, “who made man’s mouth.” “Grace is in its measure poured upon our lips;”16 and our “tongues” become “our glory.”17 Wit, originality, imagination, may furnish ’ the feast of reason, and the flow of soul.’ But how impoverishing is this pleasure compared with the godly instruction — perhaps with little intellectual attraction — that pours forth from a well of life! Servant of God! honor your high privilege of thus ministering a blessing to the Church.18 Enlarge its exercise by increasing your spiritual store, and walking in closer fellowship with your God. What owe you

i Acts v. 31. 2 1 Cor. x. 31. Col. iii. 17. 3 John vi. 70, 71.

* Luke xii. 1,2. 1 Tim. v. 24. 5 Gen. xxvii. with xlii. 36 — 38.

6 Gal. ii. 11 — 14.? Matt, xxvii. 3 — 5. 8 Acts v. 1 — 10

9 Ps. cxix. 80; xxvi. 1 — 11. 10 See Bishop Hall.” Ver. 23; xxvi. 18, 19,

w Chap. vi. 13. Ps. xxxv. 19. Comp. Ecclus. xxvii. 22. w Chap. i. 7.

“John iv. 14; vii. 38. chap. xvi. 23. M Ps. xlv. 2.

“Psalm lvii. 8; cviii. 1. w Ver. 21; xv. 7. Eph. iv. 29.

to His grace, who hath made your mouth a well of life, while the violence of the wicked falls back upon themselves, and covers their mouth with, confusion!

12. Hatred stirreth up strifes: but love coiereth all sins.

A simple but forcible contrast? Hatred, however varnished by smooth pretence, is the selfish principle of man. Like a subter raneous fire, it .continually stirs up mischief, creates or keeps alive rankling enmity, disgusts, dislikes, “envyings and evil surmisings;’’ carps at the infirmities of others; aggravates the least slip ;2 or resents the most trifling, or even imaginary; provocations. These strifes are kindled3 to the great dishonor of God, and the marring of the beauty and consistency of the gospel. Is not here abundant matter for prayer, watchfulness, and resistance? Let us study 1 Cor. xiii. in all its detail. Let it be the looking-glass for our hearts, and the standard of our profession. Love covers, overlooks, speedily forgives, and forgets.4 Full of candor and inven tiveness, it puts the best construction on doubtful matters, searches out any palliation; does not rigidly eye, or wantonly expose8 a brother’s faults; nor will it uncover them at all, except so far as may be needful for his ultimate good. To refrain from gross slander, while abundant scope is left for needless and unkind detraction, is not covering- sin. Nor is the “seven- times forgiveness” the true standard of love,6 which, like its Divine Author, covers all sins.7 And who does not need the full extent of this covering? What is our brother’s all against us, compared with our all against God? And how can we hesitate to blot out a few pence, wher look for the covering of the debt of ten thousand talents ?8 Oh! let us “put on the Lord Jesus” in his spirit of forbearing, disinterested, sacrificing love — “Even as Christ forgave you, so also do ye.”9

13. In the lips of him that hath understanding unsdom is found; but a rod is for the back of him that is void of understanding.

Solomon and his son admirably illustrate this contrast. Such wisdom was found in his lips — the fruit of an understanding10 heart — that “all the world came to hear of it.”11 And “happy were they” justly pronounced, which stood continually before him, and “heard his wisdom.”12 Rehoboam was as void, as his father was

i Tit. iii. 3. 2 Isa. xxix. 21. 3 chap. xv. 18; xvi. 27, 28; xxviii. 25; xxix. 22.

4 Gen. xlv. 5, 8. 5 ibid. ix. 23.

Matt, xviii. 21. 7 Psalm lxxxv. 2. 8 Matt, xviii. 22 — 35.

9 Col. iii. 13. Corap. 1 Pet. iv. 8. The first clause of the verse, compared with the Apostle’s application of the second, clearly proves, that the subject is the covering of our brother’s sin, before men. Este — one of the most evangelical of the Romish interpreters — thus limits the application. No gloss therefore of man’s covering sins before God is utterly groundless. Comp. Chap. xvii. 9. Calvin and Geier conceive James v. 20. to be only an allusion to the Proverb. The latter adds — ‘It is one thing to cover sin before men, another thing to cover it before God. The first is the act of love, (1 Cor. xiii. 4. Gal. vi. 2.) The last requires an infinite price, equal to the turning away of the eternal wrath of God.’ Rom. iii. 25. 1 John i. 7. Ps. xxxii. 1, &c.

10 1 Kings iii. 12.” Ibid. iv. 29 -34; x. 1. 12 Ibid. x. 8.

full, of understanding. His folly prepared a rod for his back.’ Learn then to seek for wisdom at the lips of the wise.2 The want of this wisdom — or rather the want of a heart to seek it — will surely bring us under the rod. In many a chastisement we shai feel its smart — in the loose education of our children;3 in the neglect of family discipline;4 in carnal indulgence.5 And how different is this rod from our Father’s loving chastisement! That

the seal of our adoption6 — This, the mark of disgrace7 — Will

not the child of God cry — “Turn away the reproach that I fear, for thy judgments are good?”8

14. Wise men lay up knowledge: but the mouth of the foolish is near destruction:

Solomon well proved his title as a wise man by his diligence in laying up knowledge !9 No wonder that wisdom is found in the lips; when “out of the abundance of the good treasure of the heart the mouth speaketh.”10 It is “the householder” storing his mind not for selfish gratification, but for liberal and useful distribution.11 If the hoarding wisdom be cultivated in youth,12 what a store of valuable treasure would be laid up; yet all little enough to meet the coming trial! Let every day add something to the stock. So inexhaustible is the treasure, that no doubt, difficulty, temptation, or duty, will be found unprovided for.

Wise men lay up knowledge, for their own use — Fools lay it out. For want of sound wisdom, they only open their mouths for their own mischief — in profane rebellion ;13 grovelling selfishness ;14 ungodly worldliness ;15 or hateful pride16 — near to destruction^7 - how near — who can say? — But if they be not “taken away with a stroke” without remedy ;18 they only stand out as monuments of the “much long-suffering of God, enduring the vessels of wrath fitted to destruction”19

15. The rich man’s wealth is his strong city; the destruction of the poor is their poverty.

This is as it appears on the surface. The rich man’s wealth fences him from many invading evils,20 obtains for him influence and respect,21 and serves to him as a talisman against all sorrows.2* Thus “in his own conceit” it is his strong city.23 So prone are

1 J Kings xii. 13 — 24. Comp. Chap. xix. 29; xxvi. 3. The rod was the usual corporal punishment under the Mosaic law. Deut. xxii. 18; xxv. 2, 3.

2 Verses 11, 21; xiii. 20; xv. 7. 3 Chap. xxix. 21. 4 ibid. Ver. 21. 5 2 Sam. xii. 9 — 11. Isa. xxxix. 1 — 7. 6 Chap. iii. 11, 12, with Heb. xii. 6, 7. 7 1 Pet. ii. 20. 8 Psalm cxix. 39. 9 Eccl. xii. 9, 10.

10 Matt. xii. 34. Jerome mentions of tiis friend Nepotian, that ’ by daily reading and meditating in the sacred volume, he had made his soul a library of Christ.’ — Letter to Nepotian.

11 Ibid. Ver. 52. l2 Comp. Chap. vi. 5; xviii. 1, 15.

13 Ex. v. 2. Ps. xii. 3 — 5; Hi. 1 — 5. li 1 Sam. xxv. 10, 1 1, 38.

Luke xii. 18 — 20. ls Acts xii. 21 — 23.

1? Comp. Chap. xii. 13; xiii. 3; xviii. 7. Eccles. x. 12, 13. 1S Job xxxvi. 18

*9 Rorn. ix. 22 20 Eccl. vii. 12. 21 Chap, xviii. 4, 6. Gen. xxiii. 6. Esth. ui. 1 — 3 22 Eccl. x. 19. 23 Chap, xviii. 11.

we to rest on the creature as the stay and comfort ol life. All notiorfs of God are blotted out, and man becomes a God to himself. The poor, having- no such defence, dwell as “a city without walls,71 exposed to every assault.2 “Poverty comes upon them as an armed man,”3 and sinks the spirit in consternation.*

How secure — ;how happy then — we are ready to say — are the rich! How wretched the condition of the poor! But the glass of God’s word discovers a more even balance. “Hath not God chosen the poor in this world, rich in faith, and heirs of his kingdom?”5 Think of Jesus sanctifying the state of poverty by his own blessed example.6 Think of the riches of his grace, raising the poor out of the dunghill, that he may set him with the princes of his people.7

Both states, however, have their besetting temptations, needing special grace.8 The safety of both is, when the rich are poor in spirit“9 and larger in heart: and the poor “rich in faith,” and “contented with the gain of godliness.”10 “Let the brother of low degree rejoice, in that he is exalted: but the rich, in that he is made low.”11

16. The labor of the righteous tendeth to life: the fruit of the wicked to sin.

La.t)Or — not idleness — is the stamp of a servant of God: cheered by the glowing confidence, that it tendeth to life.12 “Occupy till I come — Do all to” the glory of God“13 — this is the standard. Thus the duties even of our daily calling tend to life.u God works in us, by us, with us, through us.15 We work in and through him. Our labor therefore is his work — wrought in dependence on him; not for life, but to life.16 And this is life indeed — the only exercise deserving the name — the only object worth living for.17 Lord! quicken us to ‘“life more abundantly.” “Sowing” thus “to the Spirit, of the Spirit we shall reap life everlasting.”18 With the wicked, self is both the object and the end. His fruit therefore is sin.18 His master, so long as he serves him faithfully, cares little how or in what sphere. “He that soweth to the flesh, shall of the flesh reap corruption.” Each tendeth to its awn end. “Whatsoever a man soweth, that shall he also reap.”20

17. He is in the way of life that keepeth instruction: but he that refuseth reproof eneth.

Mercy unspeakable is it, that the way of life is opened! Instruc

* Ps. xlix. 6; lxii. 11. Jer. ix. 23. 1 Tim. vi. 17. Comp. Ecclus. xl. 26.

2 Chap. xiv. 20; xix. 7: xxii. 7; John vii. 48, 49. 3 Chap. vi. 11.

* This is the accurate rendering. — See Schultens, Holden. Scott.

5 Jam. ii. 5. Comp. Zeph. Hi. 12. 6 Luke ii. 7 — 12; iv. 22; viii. 3. Matt. viii. 20t

1 Ps. cxiii. 7, 8. Comp. 1 Sam. ii. 8. 8 Chap. xxx.

9 1 Chron. xxix, 14. 1 Tim. vi. 18. »° Job i. 21. 1 Tim. vi. 18.

“Jam. t. 10, 11 w John vi. 27. 13 Luke xix. 13. 1 Cor. x. 31.

u Chap. xi. 19. Jer. xxii. 15, 16. Isa. xxvi. 12.

is Rom. viii. 13. 1 Cor. xv. 10. Phil. ii. 12, 13. 17 Phil. i. 21.

18 Gal. vi. 8. 19 Chap. xxi. 4. Tit. i. 15. Comp. Matt. xii. 34; xv. 19

2° Gal. vi. 7, 8.

tion sets the way before us. He that keepeth instruction cannot fail of finding and enjoying it. The more we value that most needful part of instruction — discipline ;2 the more shall we regard every practical lesson in the heavenly school. To refuse the reproof — io be deaf to the voice that would save us from ruin — is a most fearful error — the proof of a foolish and unhumbled heart;’ the certain forerunner — if not corrected — of irremediable destruction.4 Child of God! is it not matter of shame and sorrow, that you should be so slow to keep such inestimable instruction; so prone to err from the way of life; and, though having the full promise of Divine guidance, still so often acting as the slave of your own will 1

18. He that hideth hatred with lying lips, and he that uttereth a slander, is a fool

Scripture history from the first chapter of fallen man abundantly illustrates this proverb. Cain talking with his brother;5 Saul plotting against David ;6 Joab’s treachery to Abner and Amasa ;7 the enemies of the Church on the return from Babylon8 — all hid hatred ‘with lying lips. Such was ako the smooth tongue of the Herodians,9 and more than all — the deadly kiss of Judas.10 So perfectly — yet with the most exquisite sensibility of pain — did our blessed Lord identify himself with the trials of his people! Closely allied with the hypocrite is the slanderer” — both stamped by God with the mark of fools. For of what avail is this mask? Is there not an eye that looks through, and a hand that will tear off, the flimsy cover?12 And — if their hatred be vented against the godly, is not the day at hand, when their “rebuke and slander shall be taken away from the earth?”13

But is this “root of bitterness” thoroughly mortified in the Christian’s heart? Is there no insincerity in our intercourse with thoye to whom we feel, if not hatred, at least strong repugnance? In the language of polite courtesy, is there not much that is hollow, if not false. Do we really mean what we say? Or rather is there not the profession of regard absolutely contrary to our real feelings? Do we never bring them under ridicule, set them out in an unfavorable light, assert things upon mere suspicion, or attempt to raise our own name upon the ruin of their reputation? This surely in the eyes of God is slander — an offence against the “new commandment of love” — the badge of all the disciples of Jesus.14 These noxious humors are the bane of true godliness. They must not only be restrained, but “laid aside,” if ever we would” as new born babes, desire the sincere milk of the word, that we may grow

1 Chap. xiii. 34, 35. 2 Chap. vi. 23; xxii. 17 — 19.

3 Chap. xii. 1; xviii. 12. 2 Chron. xvi. 7 — 10; xxv. 15, 16.

4 Chap. i. 25, 26, 30; v. 12; xv. 10; xxix. 1. Comp. Jer. vi. 10. Zeph. n. 2 — 7

5 Gen. iv. 8. 6 1 Sam. xviii. 21, 22,29.

i 2 Sam. in. 27; xx. 9, 10. Comp. xiii. 23 — 29. Ps. v. 9; Iv. 21.

8 Ezra iv. 1 — 16. Neh. vi. 2. 9 Luke xx. 20, 21.

w Ibid. xxii. 47, 48, with Ps. Iv. 12 — 14; xli. 9. u Ps. 1. 16 — 20.

Chap. xxvi. 23 — 23. Comp. Psalm 1. 21. Luke xii. 1, 2. l3 Isa. xxv. 9.

. u John xiii. 34. 35.

thereby.“1 Lord, purge our hearts from these hateful, hidden cor motions — even though it be by “the Spirit of judgment and the Spirit of burning.”2

19. In the multitude of words there wanteih not sin: but lie that refraineth Us lips is wise.

Hypocrisy and slander are not the only sins of the tongue. In the multitude of words there is the sin of egotism. “Our own mouth praises us, not another.”3 We love to hear ourselves talk; presenting our own judgment intrusively. There is also the sin of vain babbling, a canker to the vital principle.4 The fool talks — not because he is full, but because he is empty — not for instruction, but from the pure love of talking. ‘Conversation is,’ as Bishop Butler truly remarks, ’ merely the exercise of the tongue, no other human faculty has any place in it.’5 The government of the tongue is therefore a searching test of the soundness of our religion.6 Considering therefore the sin connected with the multitude of words, it is surely our wisdom to refrain our lips? not in deed in silence, but in caution; that we may weigh our words be fore uttering them; never speaking, except when we have some thing to say; speaking only just enough; considering the time, circumstance, and person ;8 what is solid, suitable, arid profitable.9 This wisdom is especially valuable under provocation.10 And even in the unbending of innocent recreation, the discipline of godly sobriety is of great moment. The sins of this “little member” are not trirles. They need the full application of the Gospel? What but “the blood of sprinkling” could enable us to meet the account “for every idle word at the day of judgment.”11 Woe to us, if the great Surety did not bear the sins of our vain words, no less than of our grosser wickedness! Never let us think of these sins as anything less than the “nails, that pierced his hands and his feet.” And will not this sensibility of sin quicken our prayer for more of this refraining wisdom? “Set a watch, O Lord, before my mouth; keep the door of my lips.”12

20. The tongue of the just is as choice silver: the heart of the wicked is litth worth. 2 1. The lips of the righteous feed many: but fools die for want of wisdom, (of heart, Marg.)

The wisdom of refraining our lips must always be connected with diligence in improving our talent. If our tongue be oui

1 1 Pet. ii. 1, 2. Comp. Jam. i. 21. 2 isa. jv. 4.

3 Chap, xxvii. a. 4 2 Tim. ii. 16, 17. Comp. Eccl. x. 13, 14. 1 Tim. v. 13.

5 Sermon on the Government of the Tongue. ‘One meets with people in the world, *-ho never seem to have made the wise man’s observation, “that there is a time to keep .silence.” These times one would think should be easily distinguished by everybody; namely, when a man has nothing to say, or nothing but what is better unsaid, Ibid Comp. Ecclus. xix. 6; xx. 5 — 7.

6 James i. 26; iii. 2.

* Chap. xvii. 27,28. Comp. Job xiii. 5. Eccl. v. 3. James i. 19. 8 Job xxxii. 4 — 7. 8 chap. xv. 23. Eph. iv. 29. Col. iv. 6.

10 1 Sam. x. 27. 2 Kings xviii. 36. u Matt. xii. 36. 12 psalm cxli. 3.

shame in the overflowing of sin;1 is it not also our glory?2 When employed in “speaking of the things touching the king,”3 or in sketching the features of his transcendent loveliness4 — is it not then as choice silver, refined from this world’s dross, and shining with heavenly brightness? Who would not eagerly gather up the silver scattered in the streets? And shall not we enrich our store from the choice silver of the just marts tongue, pouring out its precious instruction before us? If, as regards this world’s wealth, the Lord’s poor must say — “Silver and gold have I none;” at east they may scatter choice silver with a widely ex tended blessing — “As poor, yet making many rich.”5

But we observe not only the excellency, but the usefulness of this member. The lips of the righteous feed many from the rich stores of the “indwelling word,”6 ministering to them grace, the sole true and proper nourishment !7 ‘Their breath is food to others as well as life to them.’8 When “the priest’s lips keep knowledge, and they seek the law at his mouth,” he feeds the church of God.9 4nd as our great Master broke the bread, and gave it to his discioles for their distribution ;10 so does he now dispense to his servants neavenly provision, suitable and abundantly sufficient for the need of their flock. And every Sabbath is the wondrous miracle displayed before our eyes. The imperishable bread multiplies in the oreaking. The hungry, the mourners, the weary and faint- .ng; yea, all that feel their need, are refreshed and invigorated.

The wicked — -his coffers may be full. But his heart being empty of the choice silver, is little worth.11 So far from feeding others, ’ he fool dies himself for want of wisdom; or rather, for want of heart to seek it. He despises the lips that would feed him, and ‘dies of famine in the midst of the rich pastures of the Gospel.’12 Oh! how often are we reminded that sin is self-destruction. “lane is thy help.”’13

22. The blessing of the Lord, it maketh rich, and he addeth no sorrow with it.

We have been told,14 that the hand of the diligent — here we see ,.hat the blessing of the Lord — maketh rich. Both are consistent. The one marks the primary — the other the instrumental arid subordinate — cause. Neither will be effective without the other. The sluggard looks for prosperity without diligence — the practical atheist from diligence alone — the sound-hearted Christian from the Messing of God in the exercise of diligence. This wise combination keeps him in an active habit, humble, and dependent on God.15

i Verses 18, 19, 2 Psalm lvii. 8; cviii. 1. 3 Ibid. xlv. 1.

* Ibid. 2. Can. v. 10 — 16. 5 Acts iii. 6, with 2 Cor. vi. 10.

e Col. iii. 16. 7 Eph. iv. 29. Comp. Job iv. 3, 4; xxix. 22, 23.

8 Flavel on Soul of Man. Works, 8vo. ii. 551.

9 Mai. ii. 7, with Jer. iii. 15. John xxi. 15. Acts xx. 28. 1 Peter v. 2. Of Bishop Ridley our Martyrologist records in his own beautiful style, that ’ to his Sermons the people resorted, swarming about him like bees, and coveting the sweet flowers and whole some juice of his fruitful doctrine.’ — Foxe, vii. 407.

10 John vi. 11. 11 Jer. xxii. 28. 12 Schultens, Comp. Acts xiii. 41, 45, 4ft

“Hosea xiii. 9. l* Ver. 4. is 1 John vi. 27.

For “except the Lord build the house, they labor in vain, that build it. The race is not to the swift, nor the battle to the strong.’” The rich then may receive their portion2 as the blessing of the Lord ;3 carefully using it as a talent for his service,4 and for the good of their fellow-creatures.* The poor may enjoy the same enriching blessing in the “gain of godly contentment.”* Their cottage is a palace, as the habitation of the King of kings; and neither life nor death, neither time nor eternity, can separate them from their God.7

The blessing of the Lord moreover hath this prerogative. He addeth no sorrow with it. Accumulation of riches may be the accumulation of sorrows.8 Lot’s covetous choice was fraught with bitterness.9 Ahab wore a crown, and “lay sick on his bed” in discontent.10 Gehazi was laden with his bags; but the plague of leprosy was on him.11 Haman’s mortification was the canker in his boasted glory.12 The rich youth’s rejection of Christ, was the source of present — must we not fear? — everlasting sorrow ?13 The worldling’s recompense for his daily toil, is “eating the bread of sorrow. So” — mark the striking contrast — u he giveth his beloved sleep.“14 Happy portion of the children of God! They “know both how to be abased, and they know how to abound.”15 “All things are theirs.”16 “Thy blessing is upon thy people.”17

23. It is as sport to a fool to do mischief: but a man of understanding Jiath wisdom.

The wanton sport of putting others to pain, argues the perverseness of a fool both in judgment and heart.18 Sometimes this cruel amusement may engage a man in the tempter’s work.18 For fools who make sport for mischief may heedlessly go on to “make a mock of sin.”20 But even without going so far, should not we guard against mischievous jokes, tending to wound a neighbor’s character, or to give him uneasiness? Are we sufficiently careful against indulging our wit or humor at his expense? All this is not less unmanly, than it is inconsistent with the sobriety and gravity of a Christian profession. It is the pure -native selfishness of the human heart. Should not also children’s play be sometimes under restraint? Young people cannot be too strongly disciplined to thoughtfulness and consideration of others. Never let hilarity of spirits lead them to make sport of that, which ought to call forth sympathy and tenderness. A man of understanding is too wise to find a reckless delight in his neighbor’s injury. The spirit of our Divine Master was according to his owrn law21 — eminently con-

1 Psalm cxxvii. 1. Eccl. HC. 11. 2 Eccl. ii. 24 — 26; iii. 13; v. 18 — 20.

3 Gen. xxiv. 35; xxvi. 12. 1 Chron. xxix. 14. Comp. Deut. viii. 1.7, 18. Hos. ii. 8.

4 Luke xix. 13. 5 1 Tim. vi. 17, 18. 1 Tim. vi. G. 7 Rom. viii. 38, 39.

8 Chap. xx. 21; xxviii. 22. 1 Tim. vi. 9, 10.

9 Gen. xiii. 10, U; xiv. 12; xix. 30; Comp. 2 Pet. ii. 8.

10 1 Kings xxi. 4. “2 Kings v. 24 — 27. Esth. v. 1 1 — 13. Luke xviii. 23.” Psalm cxxvii. 2, with Eccl. ii. 26; v. 12. w Phil. iv. 12. w 1 Cor. iii. 22. J7 Psalm iii. 8*. 18 Verse 10; xv. 21; xxvi. 17, 18. Comp. 2 Sam. ii. 14 — 16

w Chap. i. 11 — 14. 20 chap. xiv. 9. 21 Gal. vi. 2.

siderate and sympathising. Let us who bear his name, cultivate his self-deny ing-, loving mind.2

24. The fear of the wicked, it shall come upon him: but the desire of the right* eous shall be granted.

The sport of the wicked — how soon it is gone !3 But his fear — the evil which he feared, comes upon him. The Babel-builders ,were punished with the evil which they had labored to prevent.4 Ahab’s device could not shelter him from his foreboded judgment.5 The rebellious Jews rushed into the ruin from which they fled.6 Belshazzar’s trembling was realized in his speedy destruction.8 Thus are ci the wicked like a troubled sea” — full of tossing anxiety.7 Do not “their hearts” in solitude ‘-meditate terror?“9 Do not their consciences turn pale at the question — :’ Where shall the ungodly and sinner appear?”10 And will it not be the constrained confession at the great day of the Lord — “According to thy/ear so is thy wrath?”11

But if the fear of the wicked — so also will the desire of the righteous — be fully realized. Let them only be bounded by the will,12 and centered in the enjoyment of God ;13 and to their utmost extent will they be granted.1* God did not raise them to be our torment, but our rest. True indeed — they are mixed with much infirmity, and their unreserved gratification, as with his favored servant,15 would be our destruction. But he is no less wise than kind: he separates the evil, and fulfils the good.16 He answers, not according to our wishes, but our wants; not as in our ignorance we may have asked, but as an enlightened regard to our best interests would have led us to ask.

But if our desires be granted, and even exceeded; 17 faith and patience will be tried in the very grant. Growth in grace will be given by deep and humbling views of our corruption. Longings for holiness shall be fulfilled by painful affliction. Prayer will be answered in crosses.18 Yet the ground of our confidence is firm. All things needful will be given, and at the grand consummation every desire will be eternally fulfilled. “As for me, I shall behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.”19

25. As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.

Thus suddenly — as the whirlwind20 — does the fear of the wicked often come upon him. All his hopes, pleasures, and dependences j

1 Luke vii. 11 — 15. 2 phil. ii. 4, 5. 3 Eccl. vii. 6. * Gen. xi. 4, 8, 9.

5 1 Kings xxii. 28 — 37. 6 Jer. xlii. xliii. T Dan. v. 6, 30. 8 isa. jvii. 20, 21.

9 Ibid, xxxiii. 18. Comp. Deut. xxviii. 65 — 67. Job iii. 25; xv. 20, 21. 10 1 Pet. iv. 18. n Psalm xc. 11, with Mai. iv. 1.” I John v. 14.

‘3 Psalm iv. 6; xxxvii. 4. 14 Ps. lxxxi. 10. 15 Ex. xxxiii. 18, 20.

is Ibid. Ver. 19. IT Gen. xlviii. 11. 1 Kings iii. 7 — 13. Comp. Eph. iii. 20.

;8 See a beautiful hymn in Olney Collection. Book iii. 36.

19 Psalm xvii. 15, also xvi. 11.

20 See n. 9, p. 9. Comp. Jer. xxiii. 19. Hos. xiii. 3, also Job xx. 8, 9; xxi. 13s ixvii 13. 19 — 21; xxviii. 10, 35, 36. Psalm xiii. 19, 20.

all his opportunities of grace, and offers of mercy, are swept away in a moment forever. Such a whirlwind was the destruction of the old world: — of the cities of the plain :2 — of Sennacherib’s array. And such a whirlwind, infinitely more terrible, will be the coming of the Lord. u But he that doeth the will of God abideth ever,“8 as an everlasting foundation. Faith hath fastened him to the Rock of Ages; hath built his house upon this Rock; and no storm can root him up.5 But remember, this is the confidence of the righteous. Sin allowed and indulged will shake this foundation far more than all the outward assaults of earth and hell. “Hold fast then thy rejoicing” in a jealous godly fear. Thy portion is secure. Thy hopes, joys, and prospects are unchangeable. Thou canst look at trouble — yea, at death itself — without dismay — and feel ‘I am safe.’ But while “thou standest by faith, be not high-minded, but fear.”6

26. As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them .hat send him.

A lively figure of the vexation of the sluggard to his employers.7 Suppose a fire to be extinguished, medical assistance needed, a message of urgent haste to be conveyed- — he is worse than unserviceable. Common prudence dictates the selection of active and industrious servants. And such, when influenced by godly principles, are “worthy of double honor.”8

Does then the sluggard disappoint and provoke his earthly mas ter? See that we be not such sluggards to our heavenly Master. Men born of the Laodicean church are specially hateful in his sight.9 The slothful minister carries in a tremendous account to him that sent him. No more pitiable object te found, than the man who as time to s{ ire; who has no object of commanding interest; and is going on to the end, as if he had spent his whole life in children’s play, and have lived for no useful purpose. He may probably have parcelled ovit a portion of his time for some miscalled religious duty. But he might as well be asleep as on his knees, in dissipation as meditation — -so little pain — so little heart — is connected with his duties! Why “standeth he idle in the market-place?” It cannot be tht, “No man hath hired him.” His Master’s call sounds in his ears — “Go ye into the vineyard.”10 And at his peril he disobeys it.

27. The fear of tie Lord prolongetli days: but the years of the wicked shall be shortened.

The fear of the Lord is not a single grace. It includes the substance of all godly tempers. For all are radically one principle, from one sou: — * It essentially differs from the fear of the

1 Luke xvii. 26 — 29. * 3 Kings xix. 35. 3 Luke xvii. 30. 1 Thess. v. 2, 3.

* 1 John ii. 17. 5 Ver. 11. Comp. Matt. vii. 26. Psalm cxii. 6 — 8.

e Rom. xi. 20.

7 Contrast Chap. xxvi. 6, with xiii. 17; xxv. 13. Comp. I Kings xi. 28. Chap. xxii. 29. Gen. xxiv. 1 — 14. Eph. vi. 6, 7. Rev. iii. 15, 16,

* Matt. xx. 6, 7,” Ibid. xxv. 14, 24 — 30.

wicked. They fear whom they hate. The child of God — whom lie loves. Whether his temporal life be shortened or prolonged, he lives long in a little time. He is an infinite gainer by the contraction of life — his days prolonged and swallowed up in one unclouded day, of which “the, sun shall no more go down.”1 Justly is the fear of the Lord contrasted with the wicked; because the absence of his grace is their distinguishing mark,2 the principle of all their ungodliness.3 And often do we see the letter of this curse realized in the shortening of their years. Excessive worldliness wears out the spring of life.4 Sin often brings to an untimely end.5 Sometimes the God of vengeance breaks out, and “takes away the daring offender with his stroke.”6 Yet if he be “visited after the visitation of all men,” awful indeed is the course of a long life wasted in folly and sin — living little in a long time — “The sinner, being an hundred years old, shall be accursed.”7

28. The hope of the righteous shall be gladness: but the expectation of tJie wicked shall perish.

The fear of the Lord — so far from being opposed to, is often connected with the hope of the righteous.8 And well may this hope be gladness; for ’ it is accompanied with sweet patience, joyful hope, and crowned with a happy issue.’9 It has its origin in eternity.10 Its substance is Christ and Heaven.11 The foundation is the work of Christ.12 The security, the unchangeable engagements of God.13 Who then can doubt its character — “a hope that maketh not ashamed — sure and steadfast?”14 Instead of — as is commonly supposed — bidding farewell to gladness, it brings the only sunshine of the soul. Beaming from the precious cross, how does it dry up the penitent’s tears !15 Or if the gladness be withheld for a time, yet it is sown; and the “sheaves of joy shall doubtless” follow the “weeping.”1* And then — carrying as it were heaven in and about us17 — how refreshing is the hope in its clear insight into eternity: as Bunyan describes, in one of his beautiful touches, his feelings on witnessing Christian and Hopeful’s welcome into the heavenly city — ’ which when I had seen, I wished myself among them.’ Oh! there must be a reality in that hope, which bears us away from earth, and makes its meanest heir richer and happier, than if he were the sole possessor of this world’s glory. Let me hasten towards it — longing, yet not impatient. For how can I but desire to change my traveller’s lot for my home; my toil for rest; my sorrow for joy; my body of sin for the likeness to

1 Chap. ix. 11. Psalm xci. 16, with Isa. Ix. 19, 20. 2 paalm xxxvi. 1.

3 Rom. iii. 10 — 18. 4 Eccl. v. 10 — 12.

5 Impurity, Chap. v. 9 — 11. Drunkenness, xxiii. 29 — 32. Malice, Psalm lv. 23. 1 Kings ii. 31 — 34. Wickedness, Psalm xxxvi. 9, 10. Eccl. vii. 17. Jer. xvii. 11. Comp. Job xv. 32, 33; xxii. 15, 16.

6 Job xxxvi. 18. Acts v. 1 — 10. t Isa. lxv. 20. 8 p8alm lxxxiii. 18; cxlvii. 11. 9 Diodati. w Tit. i. 2.

11 Rom. v. 2. 1 Pet. i. 3, 4. 1 Tim. i. 1. Col. i. 27. w 1 Pet. i. 3, 21.

Heb. vi. 17, 18.” Rom. v. 5. Heb. vi. 19. Comp. 2 Thess. ii. 16.

!5 Isa. xii. is Psalm xcvii. 11; cxxvi. 6. Comp. Isa. xxxv. 10. 17 Heb. x. 34 my Lord; “the tents of Kedar” for “the innumerable company of angels, and the church of the first-born 7”1 Do I grasp this hope? Then — as a godly man exclaimed — ‘Let who will be miserable; I will not — 1 cannot.’

But the wicked- — they too have their expectation. For none have a stronger hope, than those who have no ground for hope.2 And this delusion too often reaches to the moment of eternity3 — nay, even “to the “day” of the Lord — to the very throne of God ;4 expecting the door to be “opened to them” after it has been “shut for ever;”5 as if dreaming of heaven, and waking in hell! The expectation of the wicked shall perish.6

Christian! make sure the ground of your hope.7 Then set out its gladness, as becometh an heir of glory. Let not a drooping spirit tell the world the scantiness of your hope. But let it be seen, that you can live upon it with joy and gladness, until you enter into its perfect and everlasting fruition.8

29. The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.

Observe how the gladness of the righteous is “their strength”9 In the roughness of the way — “Go in this thy might” — is the cheering voice. “Have not I sent thee?”10 “He giveth power to the faint, and to them that have no might he increaseth strength.”11 This promise however implies help for our work, not rest from our labor. We shall have strength for the conflict. But “there is no discharge from this war.” There is supply for real — not for imaginary — wants; for present, not for future, need. The healthful energy of the man of God is also supposed. And who does not find the glow of health in an active rather than in a sedentary and indolent life? What makes the way of God practicable is — to be always in it — to have the heart always on it. What before was drudgery, will now be meat and drink. Our strength will be increased, not spent or wasted.

Thus was the way of the Lord strength to the upright Nicodemus. His first step was feebleness and fear. Walking onwards, he waxed stronger;12 standing up in the ungodly council, and ultimately the bold confessor of his Saviour, when his self-confident disciples shrunk back.13 Innate sufficiency we have none. The strongest in their own strength shall “faint and be weary.” The weakest in the Lord’s strength shall “march on and shall not faint.”14 Thus — thus alone — “the righteous shall hold on their way; going from strength to strength; strengthened in the Lord, and walking up and down in his name.”15 When we look at our

i Psalm cxx. 5, with Keb. xii. 22, 23. 2 Deut. xxix. 19. 3 Matt. xxv. 10

4 Ibid. vii. 22, 23. 5 ibid. xxv. 11.

6 See the hope of the worldling, Psalm xlix. 6 — 14. Luke xii. 19, 20. Of the wicked, Job xi. 20; xviii. 14. Of the hypocrite, Job viii. 13, 14; xxvii. 8.

7 2 Pet. i. 10. 8 Psalm xvi. 11. 9 Neh. viii. 10. 10 Judges vi. 14 Isa. xl. 29. 12 Job xvii. 9.” John iii. 2; vii. 50, 51; xix. 39, 14 Isa. xl. 31. Bishop Lowth’s Version.

Job xvii. 9. Psalm lxxxiv. 5 — 7. Zech. x. 12.

own resources, we might ’ as well despair of moving sin from oui hearts, as of casting down the mountains with our fingers.’1 Yet who of us need to shrink from the confession —” I can do all things through Christ which strengthened me’2*

No such resources support the workers of iniquity. Captives instead of soldiers, they know no conflicts, they realize no need of strength. Even now “destruction is in their ways,“3 and the “voice of the Judge will fearfully seal their doom. — Depart from me, ye workers of iniquity ‘.’ 4

30. The righteous shall never be removed: but the wicked shall not inhabit the earth.

The frailty of our present condition, common to all,5 was not in the wise man’s eye; but the state of the two classes, as in the pur pose and mind of God. His way is strength to the upright. The righteous, walking steadily in the way, shall never be removed.6 ‘They enjoy in this life by faith and hope their everlasting, life.’7 No weapon that is formed against them shall prosper. “The mountains shall depart, and the little hills shall be removed,; but my loving-kindness shall not depart from thee; neither shall the covenant of my peace be removed; saith the Lord that hath mercy on thee.”8 Is not this a confidence, that earth nor hell can never shake ?9

The wicked — have they any such confidence? So far from being never removed, they shall never inhabit. They have no title, like the righteous,10 as sons and heirs, to the blessings of earth; no hope or interest in the land, of which the earth is the type.11 Often are they cut off from inhabiting the one.12 Never will they be suffered to inhabit the other.13 As our character is, so is our hope and prospect. We gain or lose both worlds.

31. The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. 32. The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.

Another image14 of the fruitfulness of a gracious tongue! It bringeth forth wisdom15 — and that too in the practical exercise of knowing what is acceptable. This gift needs to be deeply pondered, and carefully cultivated,16 to give it a free scope, while we jealously confine it to its own sphere of influence. There is evidently much diversity of application. The same statement of truth does not suit all. — And how — what — -when — to whom — to speak — is a matter of great wisdom.17 Yet this consideration of

1 Bishop Reynolds’ Works. * Phil. iv. 13. 3 Isa. lix. 7. Rom. iii. 16.

4 Luke xiii. 27. Comp. Chap. xxi. 15. Job xxxi. 3. Psalm xxxvi. 12. s Eccl. ix. 2, 11.

6 Psalm xv; xxxvu. 22, 28, 29; cxii. 6; cxxv. 1. 2 Pet. i. 5 — 11.

7 Reformers’ Notes. 8 Isa. liv. 17, 10. Rom. viii. 38, 39. 10 Matt. v. 5. 1 Cor. iii. 22. Psalm xxxvii. 29.

!2 Ver. 27; ii. 22. Psalm xxxvii. 22. Ezek. xxxiii. 24 — 26.

!3 1 Cor. vi. 9. Rev. xxi. 27. 14 Comp. Verses 11, 20, 21.

is Psalm xxxvii. 30. 16 Chap. xv. 23: xxv. 11. Comp. Job vi. 25

i? Eccl. viii. 5. accept ableness must involve no compromise of principles. Let it be a considerate accommodation of mode to the diversity of tastes, a forbearance with lesser prejudices and constitutional infirmities avoiding — not all offences (which faithfulness to our Divine Master forbids) but all needless offences; all uncalled-for occasions of irritation. “The meekness of wisdom”1 should be clearly manifested in Christian faithfulness. Thus Gideon melted the frowardness of the men of Ephraim.2 Abigail restrained David’s hands from blood.3 .Daniel stood fearless before the mighty monarch of Babylon.4 Their lips knew what was acceptable, and their God honored them.

But most of all — let the Minister of God study to clothe his most unpalatable message in an acceptable garb. Let him mould it in all the sweetness of persuasion,* compassion,6 and sympathy.7 With what parental earnestness does the ‘Preacher of Jerusalem,’ in his introductory chapter, allure us to Wisdom’s voice and instruction! Yet were his “acceptable words upright, even words of truth.”8 And thus must “the priest’s lips keep knowledge,” if he would have his- people “seek the law at his mouth, as die messenger of the Lord of Hosts.”9 He must discriminate his statements, without diluting them. The “truth is to be proclaimed upon the housetop” to the multitude. But it is to be refrained from ungodly scorners.10 Always must he gain his people’s ears, that he may win their hearts.

The f roward tongue, pouring forth its own frowardness, provokes its own ruin. It shall be cut out.11 O my God, what do I owe thee for the bridle of discipline, that restrains me from self-destruction!