Proverbs 11

1. A false balance is abomination to the Lord: but a just weight (a perfect stone,12 Marg.) is his delight.

How valuable is the Book of God in its minute detail of principles for every day’s conduct! Commerce is a providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine

i James iii. 13. * Judges viii. 2, 3. 3 Sam. xxv. 23 — 33. * Dan. iv. 27.

5 2 Cor. v. 11,20. 6 Rom. ix. 1 — 3. 2 Cor. ii. 1 — 6. Phil. iii. 18.

7 Tit. iii. 2, 3. 2 Cor. xi. 28, 29. Eccl. xii. 10. 9 Mai. ii. 7.

*° Matt. x. 27, with vii. 6. Chap. viii. 13; xviii. 6, 7. Psalm xii. 3, 4; lii. 1 — 5; cxx. 3, 4. Comp. Num.

w In many shops in Palestine now, the only weights in the balance are fimooth atones. Narrative of Scottish Mission to the Jews. — Saphet, p. 274. Coinp. Chap, xvi. 11, Marg.

faith. Balances, weights, money, are its necessary materials. Impositions; double-dealings; the hard bargain struck with self-;om placerit shrewdness — this is the false balance forbidden alike by the law2 and the Gospel.3 Men may “commend its wisdom;”4 God not only forbids, but he abominates it.5 The just weight often passes unnoticed. But l such a perfect stone is a perfect jewel, and a precious stone in the sight of God.’6 It is his delight7 — a testimony infinitely above all human praise!

We must not put away this proverb as a mere moral maxim.. It was given as a warning to a nourishing Christian Church ;8 and the sin here reprobated has been a leprous spot upon many a highly-gifted professor.9 Is it not a solemn thought, that the eye of God marks all our common dealings of life, either as an abomination or a delight? Have we never found when upon our knees, the frown of God upon some breach in our daily walk?10 Look and see, whether the “conscience has been void of offence towards man.”11 “The righteous Lord loveth righteousness; his countenance doth behold the upright.” 12 They — they only — “shall d well in his presence.”13

2. When pride cometh, then cometh shame: but with the lowly is wisdom.

Pride was the principle of the fall,14 and therefore the native principle of fallen man.15 When pride had stripped us of our honor, then — not till then — cometh shame.16 -This is the wise discipline of our God to scourge the one by the other. The Babel-builders,17 — Miriam18 — Uzziah19 — Haman20 — Nebuchadnezzar21 — Herod22 — all are instances of shame — treading upon the heels of pride. Even in common life — -a man will never attempt to raise himself above his own level — but then cometh shame*3 — the most revolting recompense. And thus our God puts to shame the man, who refuses to stand on the low ground on which he has placed him. “Every one that exalteth himself shall be abased.”24

Such is the folly of pride. With the lowlt, is wisdom. What a splendor of wisdom shone in the lowly child, “sitting at the doctors’ feet, astonishing them at his understanding and his answers!”25 And will not this spirit be to us the path of wisdom? For does not the Divine Teacher “reveal to the babes what is hidden from the wise and prudent?”26 There is no greater proof of proud folly than believing only what we understand; thus grounding our faith on knowledge, not on testimony: as if the word of God

1 Chap. xx. 14. 2 Lev. xix. 35, 36. 3 Matt. vii. 12. Phil. iv. 8.

* Luke xvi. 1 — 8.

s Chap. xx. 10, 23. Deut. xxv. 13 — 16. Amos viii. 5. Mic. vi. 10, 11. 6 Jermin in loco. 7 Chap. xvi. 11; xii. 22. 8 1 Thess. iv. 6.

9 I Cor. vi. 8. 10 Psalm lxvi. 18. Acts xxiv. 16.

Psalm xi. 7. 13 Ibid. xv. 1, 2; xxiv. 3 — 5; cxl. 13.” Gen. iii. 5.

w Mark vii. 22. 16 Gen. iii. 7 — 10, with ii. 25. Gen. xi. 4 — 9.

18 Num. xii. 10. 19 2 Chron. xxvi. 16 — 21. 2° EstV iv. 11, 12; vii. 10.

21 Dan. iv. 29-«-32. 22 Acts xii. 22, 23. Comp. Isa. xiv. 12. Zeph. ii. 9, 10, 15.

23 Luke xiv. 8-11. Comp. Chap. xii. 9.

Luke xviii. 14. Comp. Isa. ii. 1 1 — 17. Mai. iv. 2. * Luke ii. 46, 47,

a« Ibid. x. 24. Comp. Psalm xxv. 9. could not be implicitly received, except as corroborated by other witnesses. Happy is that lowliness of spirit, that comes to God’s revelation as it were without any will or mind of our own; humbly receiving what he is pleased to give; but willing — yea — thankful — to be ignorant, when he forbids us to intrude I1

3. The integrity vf the upright shall guide them: but the perrerseness of trangressors shall destroy them. 4. Riches profit not in the day of wrath: but righteousness delivereth from death. 5. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. 6. The righteousness of the, upright shall deliver them: but transgressors shall be taken in their own naughtiness. 7. When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.

Integrity or righteousness is a most valuable guide in all perplexities.2 The single desire to know the will of God, only that we may do it,3 will always bring light upon our path. It is also a covert from many dreaded evils. “God is a buckler to them that walk uprightly. Who therefore is he that will harm you, if ye be followers of that which is good?”4 Let the Christian “stand — having on the breastplate of righteousness; and that wicked one toucheth him not.”5 Often indeed does it deliver from temporal6 — always from eternal death. “Whoso walketh uprightly shall be saved. In the pathway thereof there is no death. If a man keep my sayings, he shall never see — never taste of .death.”7

The perverseness that neglects this godly principle is the sinner’s own snare and destruction.8 And when the day of wrath cometh — as come it will — “a great ransom will not deliver.“9 Riches will profit nothing;™ not even will they obtain “a drop of water to cool the tormented tongue.“11 In vain will” the rich men of the earth” seek a shelter from “the wrath of the Lamb.’’’12 They and their hopes will perish together.13 ‘They were not living, but lying hopes, and dying hopes.’14 What a contrast to that “hope, which is as an anchor of the soul, both sure and stead fast, and which entereth into that within the veil!”15

t 8. The righteous is delivered out of trouble, and the wicked cometh in his stead. Thus do these two classes change places in the dispensation of

1 Col. ii. 18. 2 Matt. vi. 22. Comp. Chap. xiii. 6. 3 psaim cxiiii. 810

4 Chap. 11. 7. 1 Peter iii. 13. Comp. Geh. xxx. 33.

Eph. vi. 13, 14 1 John v. 18. 6 Gen. vii. 1; xx. 5, 6. 2 Kings xx. 3-6.

.!. ~!iaP- xxvm- 18> xu- 28- John viii. 51, 52. Comp. Chap. x. 2. Ez. xiv. 20;

xiv* 9ChaP’ XXViiL 18’ 2 Sam’ Xvii’ 23> ECC’ Vil’ 17’ ISap L 28’ EZ’ ™’ 9) 10’ Hos- 9 Job xxxvi. 18, 19. 10 chap. x. 2. Ez. vii. 19. Zeph. i. 18.

11 Luke xvi. 19 — 24. 12 Rev vi. 15 — 17

13 %P’ x” 28- Job viii- 13> 145 xi. 20; xviii. 14-18. Ps. xlix. 17, 18; cxlvi 4 One of Bunyan s graphical and accurate sketches represents Ignorance ferried over the river by one Vain Hope — ascending the hill alone without encouragement — and ultimately bound and carried away. ‘Then I saw’ — adds he with fearful solemnity — ’ that there was a way to Hell, even from the gates of Heaven!’

14 Leighton on 1 Peter i. 3.

15 Heb yi 19. Does not this verse prove the know edge of a future state; since as respects this life, the expectation of the rishtus — alike with that of the wicked — perish* eth? Comp. 1 Cor. xv. 1 9.

God. The same providence often marks Divine faithfulness and retributive justice. The Israelites were delivered out of the trouble of the Red Sea; the Egyptians came in their stead. Mordecai was delivered from the gallows; Haman was hanged upon it.2 The noble confessors in Babylon were saved from the fire; their executioners were “slain” by it;3 Daniel was preserved from the lions; his accusers were devoured by them.4 Peter wag snatched from death; his jailors and persecutors were condemned.5 Thus “precious in the sight of the Lord is” the life, no less than “the death, of his saints.”6 For the deliverance of one precious soul out of trouble he will bring a nation into distress.7 Yea — for the ransom of his own chosen people, he gave not only “Egypt” of old, but in later times “Ethiopia and Seba” — men for them, and people for their life.8 To what source but his own free and sovereign love can we trace this special estimation? “Since thou wast precious in my sight, thou hast been honorable, and I have loved thee.”9 We do not always mark the same outward manifestation. But the love is unchangeably the same. And how should it at once lay us in the dust, and build our confidence upon an unshaking foundation!

9. An hypocrite with his mouth destroyeth his neighbor: but through knowledge shall the just be delivered.

Haman under the pretence of loyalty would have destroyed a whole nation.10 Ziba under the same false cover would have destroyed his neighbor.11 The lying prophet from mere wilfulnesg ruined his brother.12 Such is the hypocrite’s mouth! “a little member;” but “a world of iniquity: set on fire of hell.”13

Then look at him in the church — “a ravening wolf in sheep’s clothing,” devouring the flock ;14 “making merchandise with feigned words;“15 an apostle of Satan, so diligent in his Master’s work of destruction.™” These false Christs” — we are warned — “deceive many, if it were possible, — the very elect.“17 But they — the just — are delivered through knowledge — ’ by the light and direction of the Holy Ghost, and by the lively knowledge of God’s word, which giveth unto the faithful man wisdom sufficient for his preservation.’18 Learn the value of solid knowledge. Feeling, excitement, imagination, expoSe us to a” tossing” profession.19 Knowledge supplies principle and steadfastness.” Ad! to your faith

i Ex. xiv. 21 — 28. 2 Esth. v. 14; vii. 10. 3 Dan. iii. 22 — 26.

4 Ibid vi. 22 — 24. 5 Acts xii. 6, 19, 23. 6 Ps. cxvi. 15.

7 1 Sarn. xxiii. 25 — 28.

s Isa. xliii. 3, 4, with 2 Chron. xiv. 9 — 11. 2 Kings xix. 9. Comp. Chap. xxi. 18. How different their estimation in the eyes of man, when an Eastern autocrat was willing to cut them off at a single blow as a worthless thing! Est. iii. 8 — 14. Comp. 1 Cor iv. 13.

9 Isa. xliii. 4. ut supra. 10 Est. iii. 8 — 13. n 2 Samuel xvi, 1 — 4.

12 l Kin<rs xviii 22. 13 Jam. iii. 5, 6. 14 Matt. vii. 15.

is 2 Pet.°ii. 1 — 3. ls 2 Cor. xi. 3, 13.

n Matt. xxiv. 11,24.

is Diodati. Comp. Heb. v. 14. 1 John ii. 20, 27. 2 Peter iii. 17, 18.

Such asEph. iv. 14.

knowledge.“1 Guard against plausible error, usually buiJt upon some single truth separated from its connection, and pressed beyond its due proportion. Do not the many delusions of our day give force to the earnest exhortation. — “Take fast, hold of instruction; let her not go; keep her, for she is thy life?”2

10. When it goeth well with the righteous, the city rejoiceth; and when the wicked perish, there is shouting. 11. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.

The world, in despite of the native enmity of the heart, bears its testimony to consistent godliness,3 and rejoices in the prosperity of the righteous.4 Their elevation to authority is a matter of general joy.5 A godly king ;6 a premier, using his authority for the glory of God ;7 a man of God of high influence in the church8 — these are justly regarded as a national exaltation.9 Their prayers, 10 wisdom,11 disinterestedness,12 and example,13 are a public blessing.

The wicked — they are only a curse to the community. Often has it been overthrown, or endangered by their mouth.14 So that their perishing- is a matter of present exultation.15 Such was the joy at Rome on the death of Nero, and the public rejoicings in the French revolution at the death of Robespierre.16 The people of God unite in the shouting; not from any selfish feeling of revenge; much less from unfeeling hardness towards their fellow-sinners. But. when a hindrance to the good cause is removed ;17 when the iustice of God against sin,18 and his faithful preservation of his church19 is displayed, ought not every feeling to be absorbed in a supreme interest in his glory? Ought they not to shout ?20 Is not the “Alleluia” of heaven an exulting testimony, that in the righteous judgments of the Lord our God is seen the hastening for ward of his glorious kingdom ?21

12. He that is void of wisdom (destitute of heart, Marg.) despiseth his neighbor: but a man of understanding holdeth his peace.

Pride and uncharitableness shew a man to be void of wisdom

-ignorant alike of himself, his neighbor, and his God. For could

he delight in magnifying “the mote in his neighbor’s eye,” had

he wisdom to “consider the beam that is in his own eye?”22 Could

he despise his neighbor, did he really know him to be his own

1 2 Peter i. 5. 2 chap. iv. 13. 3 chap. xvi. 7. Mark vi. 20.

* Chap, xxviii. 12 5 Chap.xxix. 2. Est. viii. 15, 16.

6 2 Chron. xxx. 25, 26. All things prosper in every respect, so long as thou rules! well,’ — was the speech of the Senate” to the emperor Severus. Comp. Isa. xxxii. 1, 2. I Tim. ii. 1, 2.

7 2 Chron. xxiv. 16. 2 Kings ii. 12; xiii. 14. 9 2 Chron. xxxvii. 20 — 23.

10 Ex. xxxiii. 12, 17. Isa. xxxii. 14 — 36. Jer. xviii. 20. James v. 16 — 18.

11 Gen. xli. 38 — 42. Ecc. ix. 15. 12 Est. x. 3. job xxii. 30.” Chap. xxix. 8. Num. xvi. 3, 41. 2 Sam. xv. 1 — 14; xx. 1.

15 Job xxvii. 23 is Comp. 2 Chron. xxi. 19, 20.

i? Chap. xxi. 11; xxviii. 28. Ecc. ix. 18. w 1 Sam. xxv. 39. 2 Sam. xviii. 14 — 28

Ex. xv. 21. Judges v. 31. 2 Kings xi. 13 — 20.

s° Psalm lii. 6, 7; lviii. 10. Rev. xviii. 20. Comp. Isa. xxxv. 1, with xxxiv.

* Rev. xix. 1 — 7. 22 Matt. vii. 3 — 5.

flesh’1 perhaps even “a member of the body, and of the flesh, and of the bones of his Lord?”2 Could he look down upon him in the plenitude of pride, did he realize the consciousness, that — if he differs, it is God — not himself — “that hath made him to differ?”3 Surely this blindness is to be void of wisdom and destitute of heart. ‘It denotes the want of a right state of mind, judgment, and affections. Such a man is without heart to what is wise and good.’4

A man of understanding may see much in his neighbor to excite his pity, and stir up his prayers, but nothing to despise. He may be called openly to condemn him. But his general course will be loving forbearance; holding his peace; ’ keeping himself from speaking or doing anything in scorn of another,’5 “considering thyself, lest thou also be tempted.”6 Self-knowledge shews the man of understanding, and forms the man of love.

13. A tale-bearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.

Another breach of love is here reproved.7 A tale-bearer, having no business of his own, trafficks with his neighbor’s name and honor, and vends his wares of scandal, as it may be, whether for gain or wantonness.8 It is most unsafe to be within the breath of this cruel trifler with the happiness of his fellow-creatures.9 For as readily as he reveals our neighbor’s secrets to us, will he reveal ours to him.10 .All the bonds of confidence and friendship are broken in pieces. Let ears and lips be closed against him. If there be no vessel to receive his base matter, his words will fall to the ground, and die away. Children and servants — inmates in the house, and visitors in the family — should guard most carefully against revealing secrets, that have -been spoken before them in the unreserved confidence of domestic life. This busy idleness has always been a sore in the church — a religion always abroad, occupied impertinently with foreign interference ;n while at home it is “the field of the slothful, grown over with thorns.”1 Would we have our friend rest his anxieties on our bosom ?13 Let him not see the results of misplaced confidence dropping out of our mouth. It is of great moment to our peace — that those about us should be of a faithful spirit, fully worthy of our confidence; to whom it is not necessary on every occasion to enjoin secrecy; true to our interest as to their own; who would rather refuse a trust than betray it; whose bosom is a cover of concealment, except when the

i Isa. lviii. 7. Mai. ii. 10. Acts xvii. 26. 2 Eph. v. 30. 3 1 Cor. iv. 7.

4 Seott in loco — Comp. Chap. xiv. 21. John vii. 47 — 49.

5 Diodati. 6 Gal. vi. 1. 7 Lev. xix. 16, 17. s ]yeh. vi. 17 — 19. 9 Chap. xvi. 28; xviii. 8; xxvi. 22. 10 Chap. xx. 19. Horace has given us this same warning:

Percontatorem fugito; nam garrulus idem est;

Nee retinent patulae commissa fideliter aures.

Epist. I. 18. 1. 69, 70..

“1 Thess. iv. 11. 2 Thess. iii. 10 — 12. I Tim. v. 13. 1 Peter iv. 15. u Chap. xxiv. 30, 31. l3 Chap. xvii. 17.

honor of God and the interests of society plainly forbids. Inval liable is such a friend, but rare indeed in this deceitful world.8 Yet let it never be forgotten, that Christian consistency includes the faithful spirit; and the habitual absence of it under a plausible religion makes it most doubtful, whether the spirit and mind of Christ is not altogether wanting.

14. Where no counsel is, the people must fall: but in the multitude of counsellors there is safety.

Even in private matters the value of wise counsellors is generally admitted. The agreement of the multitude gives safety to our decision. And their difference, by giving both sides of the question, enable us to ponder our path more safely. Much more is the nation without counsellors, like a ship in the midst of the rocks with out a pilot — in imminent peril. God has given to some the gift for government — ‘’wisdom that is profitable to direct.”3 Where there is no counsel the people must fall. In the dark time of the Judges, the want of a king led to anarchy, and the people fell into their enemies.4 Ten parts of the people fell, when Rehoboain listened to evil counsel.5 ^Nhsiiafall again was there of the people, when the counsel of godly Jehoiada was removed !6 The Good Lord deliver us from the deserved national judgment of weak and blinded counsellors !7

Daniel and Solomon, though themselves specially endowed writh wisdom, governed their kingdoms prosperously by wise counsellors.8 The larger the multitude of such counsellors, the greater the safety. To one such, a heathen monarch owed the safety of his kingdom from desolating famine.9

Often has the church been preserved by this blessing.10 Shall we not now plead for her safety* in this day of her distress, that her people may not fall by the want of counsel;” that her ordained counsellors may be largely filled with the “spirit of power, and of love, and of a sound mind,”12 to establish her people more firmly in the pure faith of the Gospel?13

15. He that is surety for a stranger shall smart (be sore broken. Marg.), for it: and he that hateth suretyship is sure.

This repeated warning against suretyship14 is intended to inculcate consiclerateness; not to excuse selfishness, or to dry up the sources of helpful sympathy. It must not be for a stranger*1* whose character and responsibilities are unknown to us. For such incautious kindness — too often done to the injury of our family —

1 1 Sam. in. 17, 18; xix. 1, 2. Jer. xxxviii. 24 — 27. Contrast Judges xvi. 16 — 20.

2 Chap. xx. 6. 3 Eccl. x. 10. Judges ii. 8 — 23; xxi. 25. s 1 Kings xii. 16 — 19. ‘Fall like leaves.’ — LXX.

2 Chron. xxiv. 17 — 21. 1 Eccl. x. 16. Isa. iii. 1 — 4; xix. 11 — 14.

8 Psalm cxix. 98 — 100, with 2 Sam. xv. 12; xvii. 14, also I Kings xii. 6.

9 Gen. xii. 38 — 57.

10 Acts xv. 6 — 31. Comp. Chap. xv. 22; xx. 18; XTV. 6. Psalm cxxii. 6 — 9.” Ez. xxxiv. 4 — 6 Matt. xv. 14. Luke xi. 52. w 2 Tim. i. 7.

“Acts xvi. 4, 5.” Chap. vi. 1 — 5. * Chap, xxvii. I3i we shall smart — it not be sore broken. To hate such engagements is therefore our prudent security.

But one exception we can never forget. The blessed Jesus, from his free grace — unsought — unasked — became surety — not for a friend (in which case we should have had no interest) but/or a stranger. He became One with us in nature, that he might be One with us in law. He took our place under the curse of the broken law.2 He put his soul to the fullest extent in our soul’s place; and then made our nature pay the debt, which all the angels of heaven could never have discharged. Oh! this was a smart indeed. Yea — sore broken was he under the stroke of his Father’s hand.3 The Upholder of the universe was prostrate in the dust ;4 his own creature strengthening his sinking frame.5 Had he hated suretyship, he would have been sure; (for what could have disturbed his self-existent happiness?) but we should have perished. Glory to his name! Though from all eternity he knew the bitterness of the smart, instead of hating — he “rejoiced and delighted” in his work.8 His was no rash engagement. For it was the arrangement of the everlasting covenant.7 Every way it was lawful. There was an infinite treasure to discharge the liabilities. The claims of justice were fully satisfied.8 Sin was as thoroughly punished, as it was thoroughly pardoned. There was no injury, but rather indirect benefit to the- family of God.9 What then remains for us, but to fall down before this grace, and spend our days, as we shall spend our eternity, in adoring this wondrous manifestation of Divine glory !10

16. A gracious woman retainsth honor: and strong men retain riches.

Everywhere the excellency of godliness meets- our eyes. What loveliness, dignity, and influence does it impart to the female character lu A gracious woman is known, not by her outward beauty,12 but by her “inner becoming ornaments;’’13 which remain in full lustre, when external accomplishments have faded away.”1’ And though “the weaker vessel,” she retaineth honor, as firmly as strong men retain riches. She preserves her character unblemished.15 She wins her children,13 — perhaps her ungodly husband17 — into the ways of holiness. Thus Deborah retained honor as “a mother in Israel” — the Counsellor and the stay of a sinking people.18 Esther retained her influence over her heathen husband for the good of her nation.19 And still the gracious woman retaineth honor long after she has mingled with the dust. Sarah the obedient wife ;20 Hannah the consecrating mother ;21 Lois, Eunice,

1 John x. 15, 17, 18. Phil. ii. 6 — 8. 2 Gal. iii. 13.

3 isa. liii. 55 10 — bruised — sore broken. 4 Mark xiv. 35, with Heb. i. o.

5 Luke xxi’i. 43. 6 Chap. viii. 31. Heb. x. 5 — 8, with Psalm xl. 6 — 8.

* 7 isa. liii. 10 — 12. 1 Pet. i. 20. 8 Isa. i. 27; xlii. 21. Rom. iii. 25, 2b.

9 Eph i 10 Col i. 20. 10 Rev. i. 5, 6; v. 12. Chap. xxxi. 10 — 31.

12 Chap. xxxi. 30. is i Tim. ii. 9, 10. 1 Pet. iii. 3, 4. 14 Chap. xxxi. 25, 26. is Ruth iii. 11. is chap. xxxi. 28.

i? Ibid, verses 12, 28. 1 Cor. vii. 16. 1 Pet. iii. 1, 2. 18 Judg. iv. 4; v 7.

Eath. ix. 12, 13, 25 2U 1 Pet. iii. 5, 6. 2l 1 Sam. i. 19 — 28.

and “the elect lady,”1 in the family sphere; Phoebe and her companions in the annals of the Church ;2 the rich contributor to the temple;3 the self-denying lover of her Lord;4 Mary in contemplative retirement ;5 Dorcas in active usefulness :6 are not these “good names” still had in honorable remembrance?7

17. The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.

Mercifulness is not natural benevolence, without God or godliness. It is “the fruit of the Spirit;”8 the image of our Father;’ the constraint of the love of Christ ;10 the adorning of “the elect of God.”11 It is not pity in words and looks. It is when our neighbor’s trouble descends into the depth of our hearts, and draws out thence bowels of kindness and practical sympathy.12 The merciful man will ever find a merciful God.13 The widow of Sarepta and the woman of Shunem, each for their kindness to the Lord’s prophets, “will receive a prophet’s reward.”14 The alms of Cornelius brought good to his own soul.15 In watering others with our mercy, our own “souls will become a watered garden.”16 Even n.ow “God is not unrighteous to forget our work and labor of love.”17 At the great day he will honor it before the assembled universe. 18

But not less certainly will cruelty bring its own mischief.19 Unsubdued passion is carrying about us the very element of hell, wanting nothing but immortality to perfect the misery. Cain found his brother’s murder an intolerable trouble to his flesh.90 Joseph’s brethren severely smarted for their unfeeling wantonness.21 Adoni-bezek was constrained to .acknowledge the justice of his chastisement.22 The doom of Ahab and Jezebel was the curse of their own cruelty*23 u The treasures of selfishness will eat as doth a canker in our own flesh”** O my God, save me from the tyranny of my own lust, and may thy perfect image of mercy be my standard and my pattern!

18. The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward. 19. As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.

Did Satan fulfil all his promises, truly his servants would be abundantly enriched.25 But the wicked worketh a deceitful work — ending in disappointment. Abimelech doubtless expected peace as the result of his murderous work.26 But he pursued evil to his own death. Ahab anticipated rest from the riddance of Naboth.

1 2 Tim. i. 5; iii. 15. 2 John 1 — 4. 2 Rom. xvi. 2 — 6. Phil. iv. 3.

3 Mark xii. 42 — 44. Ibid. xiv. 3 — 9. 5 Luke x. 39. 6 Acts ix. 36.

7 Psalm cxii. 6. Gal. v. 22. Luke vi. 36. 10 2 Cor. viii. 1 — 9.

Col. iii. 12, 13. 12 Luke x. 30 — 37. »3 Psalm xli. 1 — 3. Matt. v. 7.

n 1 Kings xvii. 2 Kings iv. 8 — 37; viii. 1 — 6, with Matt. x. 41. 15 Acts x. 2 — 4. is Ver.25. Isa. lvii. 7 — 12. Comp. xxxii. 8. Psalmcxii.4 — 9, with 2 Cor. ix. 6 — 11. 17 Heb. vi. 10. Comp. Matt. x. 42. is Matt. xxv. 34 — 40. 2 Tim. i. 16 — 18.

!9 James ii. 13. Comp. Matt, xviii. 34, 35. 20 Gen. iv. 13. 14.

21 Ibid. xlii. 7 — 21. 22 jujg. i. 6, 7.

2< James v. 1 — 3. Comp. Job xx. 19 — 23, 25 Gen. iii. 4. 5. Matt. iv. 8. 9

* Judg. ix. 22-51.

But the words of his troublesome reprover were to him as the “piercings of a sword.”1 How little did Gehazi contemplate the plague of the leprosy, as the issue of his .well-contrived plan !2 Were the temptation presented in a naked form — ‘For this pleasure sell thy soul — thy God — thy heaven’ — who would not fly with horror from the most enticing bait? But the tempter worketh a deceitful work, painting the present pleasure, and hiding the certain reality of ruin.3 Oh! it is affecting to see his poor victim eagerly pursuing evil* — yet to his own death. Not only his open acts, but his thoughts, motions, pursuits, ends — all tend to death.5 God has no place in his heart. And what else can be the end of a life without God? Thus the religious professor deceives others — perhaps himself. But his deceitful work will be the delusion of a moment — an eternity of confusion.

The sure reward of righteousness stands out in bright contrast. The “seed is precious;” and “the sheaves shall doubtless” follow.6 Yet the reward is not of merit, but of consequence — mercifully, but surely linked with Christian perseverance.7 But it must be righteousness. A routine of duties may skirt the borders of religion, at the utmost distance from the Spirit of God, and equally remote from the vital principle of the heart. But righteousness not only “delivereth from death,”8 (a special mercy even with the loss of all;)9 but it tendeth to life10 — full Of living enjoyment — of infinite — eternal pleasure. What importance then attaches to every godly principle! All have reference to eternity. If righteousness be our main end, God will make it our best friend; nor will he, like the world has done, reward us with ciphers instead of gold. Who will not love and serve thee, when “in keeping thy commandments there is a sure reward /”u

20. They that are of a froward heart are abomination to the Lord: but such as are upright in their way are his delight. 21. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.

The froward and the upright are often contrasted, as God looks at them.12 Frowardness is abomination to the Lord.13 All the contests between God and man, are — whose will shall stand ?14 Most thankful should we be for the school of discipline,15 that makes us feel the privilege of “subjection to the obedience of Christ.“16 Frowardness in the heart is specially hateful17 — most of all under the garb of external religion.18 Sinners encourage one another in sin19 — hand joining in hand. But all such “confederacies shall be broken in pieces,“20 For as “it is the same

i 1 Kings xxi. 4 — 24. 2 2 Kings v. 20 — 27. 3 Chap. i. 15 — 18, xxii. 8.

4 Chap iv 16 17. 5 Chap. v. 1 — 5; Vd. 22, 23; viii. 36; ix. 18.

s Psalm cxxvi. 6. i Ecc. xi. 6. Hosea x. 12. 1 Cor. xv. 58. Gal. vi. 8, 9.

8 Verse 4; x. 2. 9 Gen. xix. 16.

10 Chap. x. 16; xii. 28. Isa. iii. 10. Rom. ii. 7. Gal. vi. 8. Psalm xix. 11. !* Ver. 3. Chap. iii. 32. Ps. xi. 5 — 7; xviii. 25, 26; cxli. 11 — 13. 13 Chap. vi. 16, 17; viii. 13. 14 Ex. v. 2. Jer. xliv. 16, 28.

is 2 Chron. xvi. 7 — 10. 16 Psalm cxix. 67, 71. 17 Chap. xvi. 5.

i» Isa. lxv. 2 — 5. Luke xvi. 14, 15. w Chap. i. 11 — 14. Isa. xli. 8.

Isa. viii. 9. Gen. xi. 1 — 9. Num. xvi. 1 — 33. Josh. ix. 1, 2; x. f.

with him to save by many or by few;’n so when he lifts his arm of vengeance, it. is the same, “whether it be against a nation or a man only.”2 The flood; the judgment on Egypt; the chastenings of rebellious Israel in the wilderness; the destruction of Sennacherib’s army — plainly prove, that hand joining in hand is a vain resistance to the hand of God.3

The upright in the way are contrasted with the froward in heart; because, as the heart is, so is the way. These are Jehovahs delight.* He singles them out from the ungodly world.5 Nay, even he points to one of them as a challenge to Satan to do his worst.6 Such is the condescension of his sovereign love — accepting his own work; stamping with open honor the graces of his people, sullied though they be with such base defilement!

Nor is their blessing confined to themselves. The seed of the righteous shall be delivered.“1 ‘The best way for any man to do his children good, is to be godly himself.’8 For have they not a place in their father’s covenant ?9 And is not this an encouragement — not indeed to indolence and presumption — but to parental faith — in leaving our children in this naughty world unprotected and alone?10 “The children of thy servants shall continue, and their seed shall be established before thee.”11

22. As a jewel oLgold in a swine’s snout, so is a fair woman winch is without (departeth from,12 Marg.) discretion.

A most distasteful and yet an apt comparison! Let us see things as the Bible shews them to us. If a fair, light-minded young woman would see her own face in this mirror, she might well start aside with horror. Beauty indeed is to be honored as the gift of God.13 Yet in itself it is a fading vanity;14 and with out discretion, it is as misplaced — as misbecoming, as a jeu->el of gold in a swine’s snout.15 Would the ornament beautify the filthy animal? Rather would not the unnatural combination make it more than ever an object of disgust? All the charms of beauty are lost upon a foolish woman, instead of “retaining honor,”18 she only brings upon herself disgrace. For just as the jewel is soon employed and besmeared in raking the mire; so too often does the fair indiscreet woman become subservient to the vilest passions.17 No ornament can give comeliness to a fool;18 while “wisdom maketh the face to shine.”19

Learn then to value far beyond beauty of face, the inner” ornai 1 Sara. xiv. 6. 2 Chron. xiv. 11. 2 job xxxiv. 29. 3 Chap. xvi. 5.

4 Chap. xii. 22. Psalm lxxxiv. 11.

5 Gen. vii. 1. Num. xiv. 24. John i. 47. 6 Job i. 8.

7 Chap. xx. 7. Psalm xxxvii. 26; cxii. 1, 2. Comp. 1 Kings xv. 4. 2 Kings xix. 34.

8 Exposition of Proverbs by John Dodd and Robert Cleaver, 4to. 1614.

9 Gen. xvii. 7. Acts ii. 39. 10 Psalm ciii. 17. n Ibid. cii. 28.

12 Chap. vii. 10; ix. 13.

13 See Moses, Acts vii. 20. David, 1 Sam. xvi. 12. Est. ii. 7. Job’s daughters, xlii. 15 M Chap. xxxi. 30. w Isa. iii. 21. See Bishop Lowth’s interesting note. l6 Ver. 16 w Ezek. xvi. 16. Neh. iii. 4. Comp. 2 Sam. xi. 2; xiv. 25, 26; xv. 1 — 6.

s Chap. xxvi. 9. is Ecc. viii. 1. Chap. xxxi. 30.

ments” of grace, “which are in the sight, of God. of great, price.”1 Many a lovely form enshrines a revolting mind. All externaleven all intellectual — accomplishments without discretion issue in barrenness. So entirely do we depend upon God’s grace, for a fruitful improvement of his own gifts!

23. The desire of the righteous is only good: but the expectation of the wicked is wrath.

1 Desire is the wing of the soul, whereby it moveth, and is carried to the thing which it loveth, as the eagle to the carcase, in the Scripture Proverbs,3 to feed itself upon it, and to be satisfied with it.’3 The desire of the righteous must be good, because it is God’s own work.4 It must be only good, because it centres in himself.5 God in Christ is his portion: and what earthly portion can compare with it /6 — his object; and what object is worth living for — worth half a serious thought — besides ?7 Only let me subordinate my desires to his will ;8 and I shall be equally happy, whether they be granted or withheld.9 As a physician, “he knoweth my frame“10 — what is — what is not — expedient for me. ‘’As a Father, he pitieth” my weakness.11 As a God, he fully supplies rny real need.12 The desire, therefore, inwrought by him, fixed on him, submitted to his will — must be good. But might not an angel weep to see the corrupt mixture13 of worldliness,14 selfishness,15 pride.16 Yet is this against our better will.17 The main strength of the desire is to God; even though the tossing tempest of sin and Satan may combine and drive it out of its course.18 In despite of this mighty assault — “Lord, all my desire is before thee: thou knowest all things; thou knovvestthat I love thee.”19 ‘Thou didst put into my mind good desires; and thou wilt bring the same to good effect!’20

But the expectation of the wicked is discontent and opposition to God. Often is it indulged, but with the fearful accompaniment of wrath.21 And how shortly will ‘the deluding dream end in inexpressible — eternal wrath /22 Oh! let me daily test iny desires by the true standard, and discipline them, that they may be fixed upon the true object; so that, “delighting myself in the Lord,” I may find them “granted” “exceeding abundantly above” my largest expectations.23

24. There is that scattereth, and yet increaseth, and there is that withholdeth

I 1 Pet. iii. 4, 5. 2 Job xxxix. 30. Matt. xxiv. 28. 3 Bishop Reynolds’ Treatise on the Passions. Works, p. 666.

* Psalm x. 17. Rom. viii. 26. s psaim lxxiii. 35. isap xxvi. 8, 9.

6 Psalm iv. 6, 7. * Rom. xiv. 8, 9. 1 Cor. vi. 19, 20. Phil. i. 21.

8 1 John v. 14. 9 1 Kings viii. 17, 18. 10 Psalm ciii. 14.

II Ihid. verse 13. W Phil. iv. 19. 13 Comp. Article ix, 14 Mark x. 35 — 37. ™ 2 Sam. xxiii. 15. Jon. iv. 8 — 11.

16 1 Chron. xxi. 1, 2, 8. w Rom. vii. 15 — 17. 1S Ibid. v. 22.

19 Psalm xxxviii. 9. John xxi. 17. 20 Collect for Easier-Day,

21 Num. xi. 18 — 33. Psalm lxxviii. 29 — 31; cvi. 15. Comp. Hos. xiii. 11.

22 Verse 7. Chap. x. 28. ‘Luke xvi. 23. Rom. ii. 8, 9. Heb. x. 27. Chap. x. 24. Psalm xxxvii. 4; lxxxi. 10. Eph. iii. 20.

more than is meet, but it tendeth to poverty. 25, The liberal soul (soul of bless* ing, Marg.) shall be made fat: and he that watereth shall be watered also himself.

God has put a mark of distinguishing favor upon the exercises of that mercy, which is his own attribute. He scatters his blessings richly around ;2 and those that partake of his spirit do the same. Men may scatter in improvidence and sin, and it tendeth to poverty.3 But there is that scattereth, and yet increaseth. The husbandman, scattering his seed “plentifully” over his field, expects a proportionate increase. And shall not the man of God, “dispersing abroad” the seed of godliness4 — consecrating his substance and influence — to the Lord, — “as he has opportunity, doing good unto all men“5 — shall not he receive. a plentiful increase?6 The men of the world hazard all in uncertain, and often ruinous, speculations. But in this scattering there is no uncertainty — no speculation. Have faith in God; and laying out for him will be laying up for ourselves.7 This will be abundantly manifest either in a visible enlargement of earthly blessings,8 or in a satisfying enjoyment of a more limited portion.9 The reward of grace will be given in the gracious acceptance of our God,10 and in a blissful reception into everlasting habitations.”11

But is the covetous worldling happier — nay — is he richer — in withholding more than is meet ?12 ‘Seldom does he prosper much even in the world. For God metes to men in their own measure; and bad crops, bad debts, expensive sickness, and a variety of similar deductions, soon amount to far more than liberal alms would have done.’13

Still more clearly does the Lord mark his blessing and his blast in the spiritual dispensation. The liberal soul is made fat in the healthful vigor of practical godliness ;14 and while he is the soul of blessing to others, he is watered himself with the descending showers.15 Is not the minister refreshed by his own message of sal vation to his people? Does not the Sunday School Teacher learn many valuable lesions in. the work of instruction? Does not the soul of the District Visitor or the Christian friend glow, in carrying the precious name of Jesus to a fellow-sinner? Is not every holy temper, every spiritual gift, every active grace, increased by exercise; while its efficiency withers by neglect?18

26. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.

Let us never forget, that we are the stewards of the gifts of God.17 To use them therefore for our own interests, without a due

1 ( There are those, who, sowing their own, make it more; and those who gather and are impoverished.’ — LXX.

2 Psalm xxxiii. 5; xxxvi. 5 — 7; cxix. 64. 3 Chap. xxi. 17. Luke xv. 13, 14. * Psalm cxii. 9. 5 Gal. vi. 10. 6 2 Cor. ix. 6, 11.

7 Chap. iii. 9, 10; xiv. 22; xix. 17; xxviii. 27.

8 Luke vi. 38, into thy bosom — the sensible experience of the blessing.

9 Dent. xv. 10. Lukexi. 41. 10 Heb. xiii. 16.

11 Luke xvi. 9. Comp. 1 Tim. vi. 11 — 19. 12 Hag. i. 4 — 10. Comp. Chap. iii. 27.

13 Scott in loco. i* Isaiah xxxii. 8.

is Isa. lviii. 10, 11. Matt. xxv. 29. w 2 Cor. ix. 11. regard to our neighbor, is unfaithfulness to God. Is it not therefore a flagrant sin to withhold the very “staff of life;”2 thus holding back the hand of God stretched out in bounty over our land? This may indeed be a prudential restraint in a time of scarcity.3 Private interest may also claim a measure of consideration. But a grasping and grinding spirit — a spirit of selfish monopoly — raising the price for gain with manifest suffering to the poor — will bring a piercing curse. And here the curse of the people may be the curse of God.4 For if the cry of oppressed individuals5 — much more that of an oppressed people — will “enter into the ears of the Lord of Sabaoth.”6

The point of the antithesis apparently fails, only to give stronger security to the blessing. The curse. comes directly from the people — the blessing- from above. To him that subordinates his own interest to the public good — blessing- shall be upon his head? descending immediately from the fountain of all grace.

Would that the cry for the bread of life were as earnest and universal as for the bread that perisheth! But if he be justly cursed that withholds the one; much more he that unfaithfully and cruelly withholds the other. And if blessing be upon the head of him that selleth the corn of this life; what is his privilege, who sells not indeed the bread of life, but dispenses it to his fellow-sinners “without money, and without price!”8 Will not “the blessing of him that was ready to perish come upon him?”9 The supply is abundant. Let the invitation be welcomed.

27. He that diligently seeketh good, procureth favor: but he that seeketh mischief, it sliail corns unto him.

There is no negative existence. All of us are living for good or for mischief. True happiness — solid usefulness — consists in cen tering the interest on one valuable object — seeking good. Nor must this be done cursorily. We must not wait to have it brought to us. We must look out for it, seek it diligently, rise up early, and spring with joy to the work. Let us awake to the conscious responsibility of having the means of blessing our fellow-sinners in our own hands. Every talent finds its suitable sphere, and may be “put’out to usury” with large returns. There is the practical exercise of “pure and undefiled religion — visiting the fatherless and afflicted;”10 the teaching of the ignorant; the instruction of the young — the rising hope of our Church — a work of deepening interest and anxiety. Let each of us try what we can do; and, whether it be little or much, do it prayerfully, faithfully, heartily not damped by trifling hindrances;11 nor making the power of do ing little an excuse for doing nothing. In living for otners, we

1 Matt. xxv. 26, 27. 2 isa. iii. 1. 3 Gen. xli. 46 — 49.

4 The original implies he piercing of a sword, or dagger, as if the selfish spoiler, as it were, pierced through and stabbed to death by the curses of the people. — Cartwrigh. in loco.

5 Ex. xxii. 22 — 24. James v. 4. 6 Amos viii. 4 — 8.

* Chap. x. 6. See Gen. xlix. 26. 8 isa. lv. 1. 9 Job xxix. 13.

M Jam. i 27. Comp. Matt. xxv. 35, 36. 2 Tim. i. 16, 17. u Eccl. xi. 4.

live for our true happiness. In seel ing diligently their good, we procure favor; often from man j always from God.2 He honors a little strength laid out for him.3 He accepts the single talent.4 And ’ filling up every hour with some profitable labor, either of heart, head, or hands (as Brain erd justly observed) is an excellent means of spiritual peace and boldness before God.’5

But Satan finds employment for his servants in seeking mischief.* And how does their ceaseless energy put to shame our indifference! Yet their own mischief often comes to them. So Satan himself found it. The mischief that he brought upon man came upon his own head? His servants often become the victims of their own delusions,9 with the fearful aggravation of having dragged multitudes with them into the pit of ruin. What then will be the fruit of my diligence? Will it be a blessing or a curse to my fellow-sinners 1 O my God! may it be from thee, and for thee!

28. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch*

Here is the cause and misery of the fall. Man seeks his rest in God’s blessings, in opposition to himself.10 Riches are one of his grounds of trust.11 He depends on them, as the saint upon his God.12 And is not this the ‘’denial of the God that is above?”13 A revolting truth indeed!14 such as only the heart crucified to the world by the cross of Christ can receive. Not that the possession of riches is a sin,15 but the trusting in them.16 Nor may it be al ways wrong to improve an opportunity of increasing them. But no one that cares for his own soul, and believes the testimony of the Word of God,17 will seek such an opportunity; or even avail himself of it without a plain call, and clear advantage for the glory of God.18 Let God be our satisfying portion. Let him be supremely loved and honored, and he will determine for us, whether the worldly advantage be a Providence, or a temptation in our path.

Disappointment will be the certain end of this trust.19 When we need a staff, we shall find a piercing spear.20 Or we shall fall, like the withered leaf or blossom before the blast.21 &nd how many a lovely blossom has ihus fallen!™ Thus does “the rich man fade away in his ways!”23

1 Chap. xvi. 7. Gen. xlvii. 25. Esth. x. 3.

2 Chap. xii. 2; xiv. 22. Neh. v. 16 — 19. 3 Rev. iii. 8. 2 Cor. viii. 12. 5 Life of Brainerd — Edwards’s Works, 8vo. Vol. iii. 148. s Ps. xxxvi. 3, 4.

? Ver. 3, 15, 16. Esth. vii. 10. Ps. x. 2; lvii. 6. s Gen. iii. 1 — 6, 14, 15.

9 2 Thes. ii. 10, 11. 2 Tim. iii. 13. w Comp. Jer. ix. 23, 24.

11 Chap. x. 15. Luke xii. 16 — 21. 12 Chap, xviii. 10, U.

13 Job xxxi. 24, 25, 28. u Luke xvi. 9 — 14.

tt See the gift of God to Abraham, Gen. xxiv. 35; to David, 1 Chron. xxix. 12 — 16; to Solomon, 2 Chron. i. 10 — 12; to Job, xlii. 11, 12.

Mark x. 24. 17 Comp. ‘Mark x. 25 — 27. 1 Tim. vi. 9. 10.

is Luke xvi. 9; xix. 13. 1 Tim. vi. 18, 19.

w Chap, xxiii. 5. Ps. xlix. 6 — 12. Ecc. v. 10, 11; vi. 2. Jer. xlix. 4 5.

1 Tim. vi. 10. ’ 21 Deut. viii. 17 — 19. 1 Tim. vi. 10, 11. 2* Mark x. 21. 22

Jam. i. 10, 11.

But the righteous is the branch — not like the. leaf or blossom, easily shaken and withered;1 but abiding in the true and living vine: full of life and fruit.2 There may be, as in nature’s winter, times of apparent darkness. But the spring returns, and with it the branch flourishes; never ceasing fiom yielding fruit; yea — filled with the fruit of righteousness;“3 the branch of “the Lord’s planting; the work of his hands, that he may be glorified;” to be transplanted in his own best -time to the other side of the river, where “the leaf shall not fade, neither shall the fruit thereof be consumed.”4 Shall not this prospect fill us with lively joy and praise?

29. He that troubleth Us own house shall inherit the wind: and the fool shall be servant to the wise of heart.

A house at unity with itself, flourishes under the special favor of God.5 But a house troubled with division, “cometji to desolation.”6 Often also the irreligion or ungoverned passions of the Head blights the comfort of the family.7 Indeed he cannot neglect his own soul without injury to his house. He deprives them of the blessing of holy prayers and godly example; while he troubles them with the positive mischief of his ungodliness, and himself inherits the wind in utter disappointment.8 Thus did the rebellion of Korah9 — the sin of Achan10 — the neglect of Eli11 — the wickedness of Jeroboam and Ahab12 — the perverseness of the rebuilder of Jericho13 — trouble their house to its ruin. Prayerless, careless Parents! -ponder the responsibility of bringing a curse in stead of a blessing upon your families. What! if your “root should be as rottenness, and your blossom go up as dust?”14

What if a man — instead of building up his house, should be ’ so foolish as to misspend himself, and come to be a servant at the last to him that is wise to get and keep his own?’15 Such retributions have been known.16 The abuse of the gifts of God, and the neglect of Christian responsibility, will not be forgotten.

30. The fruit of the righteous is a tree of life; and he that winneth (taketh, Marg.) souls is wise.

Here is the fruit of the flourishing branch.17 The whole course of the righteous — his influence, his prayers, his instruction, his example — is a tree of life. What the tree of life was in paradise — what it will be in heaven — that he is in this wilderness — fruitful,18 nourishing,19 healing.20 Wisdom to win souls is the precious fruit. For though only he, who purchased souls by his

1 See the same contrast, Ps. lii. 7, 8.

2 John xv. 4, 5. 3 Jer. xvii. 8. Phil. i. 11. Isa. Ix. 21. Ez. xlvii. 12. 5 Psalm cxxxiii. 6 Matt. xii. 25. f 1 Sam. xxv. 17.

s Hos. viii. 7. Psalm xlix. 11, 12. Num. xvi. 32, 33.

1° Josh. vii. 24, 25 Comp. Chap. xv. 27. n 1 Sam. ii. 30 — 33.

12 1 Kings xiv. 9 — 11; xxi. 20 — 22. w ibid. xvi. 34.

i* ]3a. v. 24. is Bishop Hall. w Luke xv. 13 — 15. Ver. 28.

is Rev. xxii. 2, with Chap. x. 11, 31, 32. Can. iv. 12 — 16.

is Rev. ii. 7, with Chap. x. 21. 2° Rev. xxii. 2, with Chap. xii. 18; xv. 4, bloou, can win them to himself (and who that knows the work but will give him all the praise?); yei has he set apart men given to the work; ’ drawing souls to God, and to the love” of him; sweetly gaining and making a holy conquest of them to God.’1 Tins was the wisdom of our Divine Master. He “taught the people as they were able to bear it,”2 accommodating himself to their convenience,3 and their prejudices,4 if that he might win their souls. And truly were these opportunities “his meat and drink.” For when “weaned with his journey, he sat down on the well,” thirsting for water; far more intensely did he thirst for the soul of the poor sinner before him; and, having won her to himself, he forgot his own want in the joy of her salvation.* In close walking after this pattern of wisdom, did the great Apostle “become all things to all men, that he might by all means gain some.”6 God grant that no Minister of Christ may spend a day, without laboring to win at least one soul for heaven!

But — blessed be God! — this/rwtV — this wisdom — is not confined to the Ministers of the Gospel. Do we love our Lord? Arise! let us follow him in this happy work, and he will honor us. The righteous wife wins her husbands soul by the wisdom of meekness and sobriety.7 The godly neighbor wins his fel low-si urier to the ways of God. by the patient energy of faith and love.8 The Christian, who neglects his brother’s salvation, fearfully hazards his own. He is gone back to his native selfishness, if his profession does not exhibit some image of that “love and kindness of God, which hath appeared unto men.” What is the wisdom of the philosopher, the scholar, or the statesman — compared with this wisdom to win souls? If any one soul be taken, the honor passe th thought. No ambition so great — no ‘results so glorious. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.”9 Every soul won by this wisdom, will be a fresh jewel in the Saviour’s crown — a polished stone in that temple, in which he will be honored throughout eternity.

31. Beliold! the righteous shall be recompensed in the earth; much more the wicked and the sinner.

The inspired Application of this proverb infallibly expounds the mind of God.10 It is introduced to us with a special call to attention — Behold! Let the righteous expect, from their relation to God — not immunity — but strict recompence.11 They are under the discipline, though not under the curse, of the rod. Such is our too high estimation of the world, conformity to its ways and spirit, and forgetfulness of our inheritance and home; that but for the

i Diodati. 2 Mark iv. 33. 3 Ibid. li. 31 — 34.

4 Matt. xi. 16 — 19; xvii. 24 — 27. 5 John. iv. 6, 32 — 34.

e 1 Cor. ix. 20 — 22; x. 33. * i Cor. vii. 16. 1 Pet, iii. 1, 2.

s Jam. v. 19, 20. 9 Dan. xii. 3.

10 1 Peter iv. 18, is verbatim, LXX. translation of this version — ‘Si Justus vix vivit impius et peccator — ubi reperietur 1’ — Syr.

“Amos iii. 2. 1 Pet. iv. 17. Comp. Jer. xxv. 29.

EXPOSITION OP THE BOOK C F* PROVERBS.. 115

rod. we should soon backslide to our stubborn wantonness. The righteous therefore are recompensed in the earth. Every perfection of God is glorified in his dispensation towards them. As a wise Father, he will not indulge them in sin. As a holy God, he must show in them his abhorrence of it. As a faithful God, he. will make the chastisements of his rod the means of their restoration.2 But blessed be God — all the penal curse is subtracted.

We are recompensed in the earth; not, as we deserve to be, in

hell. Nay” we are chastened of the Lord, that we might not be

condemned with the world;”3 punished here, that we might be spared forever; recompensed in the earth, to be made meet for heaven.4

Much more then will the wicked and the sinner be recompensed. If the children be scourged, much more the rebels. If the fatherly corrections be so terrible, even when the child be accepted; what must be the unmingled wrath for the wilful sinner! “If the righteous scarcely be saved; where shall the ungodly and the sinne? appear?”5 “If they do these things in the green tree, what shall be done in the dry?”6 “Behold, the day of the Lord cometh, that shall burn as an oven; and all that do wickedly shall be as stubble.”7 Let the wicked tremble. Let the child of God be humbled in the dust — “My flesh trembleth for fear of thee, and I ana afraid of thy judgments.”8