Proverbs 12

1. Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.

Instruction — us we gather from the contrast, chiefly implies discipline9 — that most needful course for acquiring spiritual know ledge.10 For so contrary is it to our proud hearts, that the submission of the will is our only road to Christian attainment.11 Yei the value of this attainment abundantly covers the cost.15 A faith ful ministry, therefore, is a most valuable blessing; and indeed, all instructive discipline “may well be loved as the way of life.”13 To hate reproof — as if it were an affront to be told of our faults

1 Jacob Gen. xxvii, with xxxvii. Moses and Aaron, Num. xx. 12, with Deut. iii. 23-26; x’xxii. 48-52. Ps. xcix. 6-8. Eli, 1 Sam. ii. 27-36. David, 2 Sam xn. 9 — 12. Ps. xxxii. 3, 4; xxxviii. 1 — 5. Solomon, 1 Kings xi. 9 — 13. The disobedient prophet, Ibid. xiii. 21 — 24. Hezekiah, Isa. xxxhc. 1 — 7.

Ps. lxxxix. 30-32. 3 1 Cor. xi. 32. 4 Heb. xn. 10.

5 1 Pet. iv. 18. 6 Luke xxiii. 31. 7 Mai. iv. 1.

s P’s. cxix. 120. 9 Comp. Judg. viii. 16. Jer. vi. 8.

10 Ps. cxix. 67, 71. u Matt, xviii. 3, 4. 12 Phil. iii. 8.

13 Chap. ix. 8. Ps. cxli. 5, with Chap. vi. 23. Comp. Ps. xvi. 7; xcn. 12. Jer, xxxi. 18.

—argues not only want of grace,1 but want of understanding — brutish folly :2 ’ like the horse, which bites and kicks at the man, who performs a painful operation upon him; though absolutely necessary for removing a dangerous distemper. He is surely a brute, and not a rational creature, who has swallowed poison, and will rather suffer it to take its course, than admit the necessary re lief of medicine, lest he should be obliged to confess his folly in exposing himself to the need of it.’3 O for a teachable spirit, to “sit at the feet of our Divine Master,” and “learn of Him!”

2. A good man obtaineih favor of the Lord: but a man of wicked devices will he condemn.

Goodness is “the fruit of the Spirit.“4 The good man there fore is a man filled with the Spirit. He reflects the munificent goodness of God.5 He is not only the subject, but the almoner, of grace; not only” enriched” with all blessings for himself, but “unto all bountifulness“^ for the service of his fellow-creatures.7 As a benefactor to mankind, he commands our devoted gratitude, but as a far richer reward (of grace indeed — not of debt8) he obtaineth favor of the Lord.* What are all this world’s treasures compared with it?10 Is it not the joy of our salvation;11 our soothing mercy ;12 our covering shield,13 in the near prospect of eternity — our absorbing interest?14 And if here, in a world of sin, it be “life, yea, better than life;“15 what will be the unclouded sunshine — ’ the path of life” — “the fulness of joy in his heavenly presence — the pleasures at his right hand for evermore!”16

The contrast to the good man is — not the man — (which alas! may be a child of God17) in whom wicked devices are found, but the man of these devices. He lives in them as his element; his mind is set upon them. He contrives them. He follows them as his course and delight.18 Instead of favor, here is condemnation justly merited. He is “condemned already r.”19 Nay — his sting of conscience and the curse of God is present condemnation™ But what will it be, when the All-seeing Judge “shall be a swift witness against him!”al

3. A man shall not be established by wickedness: but the root of the righteous shall not be moved.

The man of evil devices may prosper for a time, but he shall not be established by wickedness; except so far as God may permit it, in the sovereignty of his purposes, and the judicial chasteni Chap. x. 17; xv. 10. 2 isa. i. 2, 3. Jer. viii. 7.

3 Lawson in loco — Comp. Ps. xxxii. 9. 4 Gal. v. 22.

s Matt. v. 44, 45. 6 3 Cor. ix. 11. t See Rom. v. 7. 8 Luke xvii. 10.

9 Isa. lviii. 8 — 11. Comp. Neh. xiii. 14, 22, 31. 1 Pet. i.i. 11, 12. JO Psalm iv. 6, 7.” Ibid. lxxx. 19; Ix.txv. 6, 7.

12 Ibi<l. cxix. 76. 13 Ibid. v. 12. Rom. viii. 31.” 2 Cor. v. 9, 10.

is Psalm xxx. 5; lxiii. 3. Ibid. xvi. 11.

17 I Sam. xxv. 2’1, 22. 2 Sam. xi. 1 2 — 15.

is Chap. i. 10 — 12; vi. 18; xiv. 17. Isa. xxxii. 6, 7.” John iii. 18, 19.

Isa. xlvii. 10, 11. Zech. v. 3, 4. 1 Kings xii. 25 — 30; xiv. 10. «i Mai. iii. 5. Ps. 1. 16 — 21. ing of his wrath. But how soon was the successful treason of Ab.melech. arid the Israelitish kings2 brought to an end! Ahab strove to establish himself in despite of the threatened curse of God. He increased his family, trained them with care under the tutelage of his choicest nobility. ‘And surely one at least out of seventy might remain to inherit his throne. But this was the vain ‘’striving” of the worm “with his Maker.” One hour swept them all awa; and not a word of the threatening fell to the ground.3 The evil device of Caiaphas also, to establish his nation by wickedness was the means of its overthrow.4 Such is the infatuation of sin!

Firm and unshaken is the condition of the righteous. Their leaves may wither in the blast. Their branches may tremble in the fury of the tempest. But their root — the true principle of life shall not be moved. They “are scarcely saved”5 — not without many tossings. But they are surely saved — beyond the powers of hell to destroy. Does not thy faith — Christian — sometimes faint in the wearisome assaults of thy implacable enemy? Rejoice in the assurance, that it cannot fail.6 Thou art “rooted and grounded” in a sure foundation.7 “The Lord, who is thy strength” — let him be “thy song” — ‘He only is my Rock and my sal vation, I shall not be greatly moved — I shall not be moved at all.’8

And how bright is this prospect for the Church! It Shall not be moved.9 Triumphant is her confidence in the day of conflict. “The gates of hell shall not prevail. No weapon that is formed against her shall prosper.”10

4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.

Faithful,11 chaste,12 reverentially obedient, 13immoveable in affection,14 delighting to see her husband honored, respected, and loved; covering as far as may be his failings; prudent in the management of her family,15 conscientious in the charge of her domestic duties ;16 kind and considerate to all around her;17 and — as the root of all “fearing the Lord.”18 — Such is the virtuous woman — “the weaker vessel” indeed, but a woman of strength™ with all her graces in

1 Judg. ix. 54 — 57.

2 1 Kings xvi. 9, 10, 16. 2 Kings xv. 10 — 14. Comp. 2 Chron. xxi. 4, 13 — 15.

3 1 Kings xxi. 21, with 2 Kings x. 1 — 7. Compare the striking figure in the book of Job xv. 29; xx. 5 — 9; xxvii. 13 — 17.

4 John xi. 49, 50, with Matt. xxi. 39 — 44; xxiii. 32 — 39. * 1 Pet. iv. 18. 6 Luke xxii. HI, 32. 1 Eph. iii. 7. Col. ii. 7. Isa. xxviii. 16.

8 Isa. xii. 2. Ps. lxii. 2, 6. Comp. Micah vii. 8. Rom. viii. 31 — 39.

9 Ps. cxxv. 1, 2. Isa. xxvi. 1.

10 Matt. xvi. 18. Isa. liv. 17. Comp. Zech. xh. 3.

11 Chap. xxxi. 11, 12. Ruth iii. 11. 1 Tim. iii. 11. 12 Tit. ii. 5. 1 Pet. iii. 2,

13 Eph. v. 22, 23. Tit. ii. 5. 1 Pet. iii. 1, 4 — 6. Comp. 1 Cor. xiv. 34, 35. 1 Tim, ii. 11, 12.

“Tit. ii. 4. is Chap. xiv. 1; xix. 14. Tit. ii. 4. w Chap. xxxi. 27, 28.

if Ibid, verses 20, 26. w Ibid, verse 30.

w Heb. Chap. xxxi. 10. Ruth iii. 11. .yui/ij arfyeia. — LXX. Strenua, Schultens, Fortis, Geier. The etymolog of apn in Greek, and virtus in Latin gives the meaning godly energy. Not only is she the ring on her husband’s finger or the chain of gold around his neck. That were far too low She is his crown — his brightest ornament’ — drawing the eyes of all upon him, as eminently honored and” blessed.2

.Truly affecting is the contrast of “a contentious,“3 imperious, extravagant, perhaps unfaithful wife; in the levity of her conduct forgetting her proper place and subjection: seeking the admiration cf others, instead of being satisfied with her husband’s regard. This is indeed a living disease — rottenness in his bones ;4 marr ing his usefulness; undermining his happiness; perhaps driving him into temptation, and u a snare of the devil.” Let a young woman, in contemplating this holy union, ponder well and in deep prayer its weighty responsibility. Will she be a crown to her husband, or one that maketh ashamed 7 Will she be what God made the woman — “an helpmeet,”5 or — what Satan made her — a tempter to her husband ?6 If she be not a crown to him, she will be a shame to herself. If she be rottenness to his bones, she will be a plague to her own. For what is the woman’s happiness, but to be the helper of her husband’s joy? Oh! let their mutual comfort be sought, where alone it can be solidly found — in “dwelling together as heirs of the grace of life.”7 Better never to have seen each other, than to -live together forgetful of this great end of their eternal happiness.

5. The thoughts of the righteous are right: but the counsels of the wicked are deceit. 6. The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. 7. The wicked are overthrown, and are not: but the house of the righteous shall stand.

The workings of good and evil are here traced to the fountain-head.8 The thoughts of the righteous — “renewed in the spirit of their mind”9 — are right.10 He learns to measure every thing by the unerring rule, and to lean upon his God in the careful distrust of himself. Many indeed are his deviations. But there is an overcoming law within that, in despite of all oppositions, fixes his thoughts with delight on God and his law,11 and gives to them a single bias for his service.12 Widely different are the thoughts of the wicked, ripening into counsels fraught writh deceit. Such were the counsels of Joseph’s brethren to deceive their father;13 of Daniel’s enemies, under pretence of honoring the king;14 of Sanballat, under the guise of friendship; 15 of Haman, under the cover

of manly courage. In the first ages of barbarism this was the primary virtue, and there fore naturally became the generic term of virtue.

1 Perhaps there may be some allusion to ttie crown on the nuptial day. — Comp. 1 Cor. xi. 7.

a Chap. xxxi. 23. Comp. Ruth iii. 11. 3 chap. xix. 13; xxi. 9, 19.

4 Jerome aptly compares it to the worm eating into the heart of the tree, and destroying it. Trapp in loco.

3 Gen. ii. 18. 6 ibid. iii. 6. Comp. 1 Kings xxi. 25. Job ii. 9, 10.

f 1 Pet. iii. 7. 8 See Chap. xxiv. 9. Gen. vi. 5. 9 Eph. iv. 23.

10 Chap. xi. 23.” Psalm cxxxix. 17, 18. Rom vii. 15 — 23.

12 Psalm cxxxii. 3 — 5. Dan. i. 8. 13 Gen. xxxvii. 18 — 20.” Dan. vi. 4 — 7.

W Neh. vi. 2.

of patriotism ;l of Herod, under the profession of worshipping the infant Saviour.2 Indeed, from such “a corrupt fountain” as man’s heart, what else can be expected but “bitter waters?”3

Then look at words — the natural organ of the thoughts. How murderous were the words of Ahithophel,4 the trap laid for our be loved Lord ;5 the conspiracy against the great Apostles — lying in wail for blood!7 The fiercer ebullitions of humanity may indeed be softened down and restrained.8 But the principles remain the same. The fiery elements only lie in slumbering cover, and often break out, wasting the very face of -society. Yet even in this bursting storm the mouth of the upright preserves them* The wisdom of our Divine Master was an unfailing preservative.19 .The same mouth was a cover to his upright disciples, with little of man’s help, and much of man’s opposition; “None could gainsay or resist.”11

But do we not wonder at the long suffering, that suffers the wicked thus to load the earth with such a mass of guilt and misery, Yet their triumphing is but for a moment.12 Look at Hainan — his deceitful counsels, his bloody words. He is overthrown, and is not.13 For “shall not God avenge his own elect?”14 Their house, feeble as it often is, and brought low,15 shall stand. They shall “have a place in the Lord’s house,’’ immoveable here,16 and in eternity.17 Yes — those whose thoughts and words are up right they shall stand, when all is sinking around — •’ They shall :e mine, saith the Lord, in that day when I shall make up n y jewels.”18

8. A man shall be commended according to Us wisdom: but he that is of a p& verse heart shall be dsspised.

The ordinary judgment of this world is to “put darkness for light,”19 and therefore to commend according to folly, rather than according to wisdom. And yet even hated wisdom often carries its voice of conviction both .to conscience and judgment, and a man is commended according to it. Hence the elevation of Joseph20 and Daniel ;21 the honor paid to David in private life ;22 and the universal respect shown to his wise son.23 Our Lord’s wisdom was also commended — not only by the popular voice,21 but even from the testimony of his enemies.25 The wisdom of Stephen, literally

i Esth. in. 8 — 10. 2 Matt. ii. 7, 8.

3 Jer. xvii. 9. Matt. xv. 19. 4 2 Sain. xvii. 1 — 4.

5 Luke xx. 19 — 21. Comp. Matt. xxvi. 59 — 66.

s Acts xxiii. 14, 15; xxv. 3. Comp. Chap. i. 11 — 16; vi. 18. Micah vii. 1, 2.

7 Chap. xxix. 10. Ps. xxxvii. 12, 14, 22.

8 See Rom. Hi. 15, as the proof of universal and total depravity, verses 9, 10.

9 Chap. xi. 9. Dan. i. 1 1 — 13. w Matt. xxii. 34, 35, 46. 11 Luke xxi. 14, 15. Acts iv. 13, 14.

!2 Job xx. 5; xxvii. 18, 19. Psalm xxxvii. 35, 36. Comp. Chap. x. 25, 30.

13 Esth. iii. 6 — 9; vii. 10; ix. 10.” Luke xviii. 7.

15 1 Kinus xv. 4. 2 Kins viii. 19. Psalm cxxxii. 17. Verse 3.

Isa. lvi. 4, 5. Comp. Chap. x. 25, 30. Rev. iii. 12. Mai. iii. 16 — 18.

w Isa. v. 20. 2° Gen. xlL 39.

* Dan. i. 17 — 21; ii. 46 — 48; v. 11, 12, 29; vi. 3. 22 i Sam. xvi. 18; xviii. 30.

23 1 Kings iii. 28; iv. 29 — 34; x. 1. 24 Matt. vii. 28, 29. 23 J0yln vii. 48.

* making his face to shine,” overpowered his beholders with solemn awe. How thrilling will he the commendation of wisdom before the assembled universe !2 Who will not then acknowledge the wise choice of an earthly cross with an heavenly crown ?3 This then brings honor — Not dignity, riches, or talent, but wisdom.4 This is the Lord’s commendation. It must be right.5 It will stand for eternity.

What then makes a man despised? Not his poverty, obscure circumstances, or misfortune. But perverseness of spirit,* too proud to be taught, following a mad course to ruin. Perverse Nabal was despised by his own family.7 And of all such, shame will be their present promotion8 — their eternal doom.9

9. He that is despised, and hath a servant, is better than he that honoreth himself, and lacketk bread.

A man, who has only a competency, sufficient to have a ser vant,1” and making no appearance, may be despised by his richer neighbors.11 But his state is better than the proud show of rank, Without the means of sustaining it, or of one humbled by Provi deuce, yet unhumbled in heart.12 Nothing is so despicable as to be proud, where there is nothing to be proud of; when a man sometimes, from the foolish vanity of keeping up appearances, de bars himself from the common comforts of life — honoring himself ] and lacking bread. Such slaves are men to the opinion of the world! Principle is sacrificed to pride; and men rebel against Him, who makes no mistake in his allotments, and often appoints a descent from wordly elevation as a profitable discipline.13 Yet it is hard, even for the Christian, as Bunyan reminds us, ’ to go down the valley of Humiliation, and catch no slip by the way.’ We need our Master’s unworldly elevated spirit14 to make a safe descent. Remember — “the pride of life is not of the Father, but is of the world.”15 “Let our moderation be known unto all men,” under the constraining recollection — “the Lord is at hand.”16 How will the dazzling glare of man’s esteem fade away before the glory of his appearing!

10. A righteous man regardeth the life of his beast: but the tender mercies (bowels, Marg.) of the wicked are cruel.

The minuteness of Scripture is one of its most valuable properties. It shows the mind of God on many points apparently trivial. Here it tests our profession by our treatment of the brutes. They were given to man as the lor’d of the creation, for his use, comfort, and food ;17 not for his wantonness. A righteous man regardeth the life of his beast, duly attends to its comfort,18 and never presses

1 Acts vi. 10, 15. Eccl. viii. l. 2 Luke xii. 42 — 44. 3 Matt. v. 11, 12.

* 2 Sam. xx. 18 — 22. 5 2 Cor. x. 18.

e 1 Kings xii. 16. Jer. iv. 30. Mai. ii. 8, 9. t 1 Sam. xxv. 17, 25.

8 Chap. iii. 35; xi. 2; xviii. 3. 9 Dan. xii. 2. w Chap. xxx. 8, 9.

11 1 Sam. xviii. 23. 12 chap. xiii. 7; xxv. 14. Luke xiv. 11.

!3 James i. 10, 11. Comp. Dan. iv. 32 — 37. “John vi. 15. 1 John ii. 16. 16 Phil. iv. 5. Comp. Mark xiii. 1, 2. n Gen. i. 28; ix. 1, 2. Ibid, xxiv, 3& it beyond its strength. The brutal habits therefore, the coarse words, inhuman blows,2 and hard tyranny on the public roads ia disgraceful to our nature. The delight of children in putting animals to pain for amusement, if not early restrained, will mature them in cruelty, demoralize their whole character, and harden them against all the sympathies of social life. For as Mr. Locke wisely observed, ’ they who delight in the sufferings and destruction of inferior creatures, will not be apt to be very compassionate and benio-n to those of their own kind.’3 Thus the tender mercies of the wicked are cruel — having no right feeling;4 only a milder exercise of barbarity ;5 and usually meted out for some selfish end.8 But why is this humanity marked as the feature of a righteous man? Because it is the “image of our heavenly Father, who spreads his cherishing wings over his whole creation.7 As though the field of man was too small for his goodness, he regardeth the life of the beast.8 Witness the sanctions of his law,9 and the dispensations of his judgments.10 Nay. even did he by miraculous interference put into the mouth of the stupid ass to plead as it were the cause of the dumb creation.11 Must not then his children reflect his whole image of love?12 And is not the want of any feature of this image a mark of doubtful relationship to him?

II. He that tilleth Us land shall be satisfied with bread: but he that followeth vain persons is void of understanding.

Special honor is given to the work of tilling the land. God assigned it to Adam in Paradise.13 He chose it as the employment of his el Jest son.14 Its origin appears to have been under immediate Divine Teaching.15 In ancient times it was the business or relaxation of Kings.16 A blessing is ensured to diligence some times abundant ;17 always such as we should be satisfied with.13

The principle applies alike to every lawful calling. Industry is an ornamental grace,19 and a Christian obligation.20 Most amply is its reward in the work of God. How rich is the harvest for the diligent student of the Scriptures! Truly he shall be satisfied

i Ibid, xxxiii. 13, 14. 2 Num. xxii. 27.

3 Thoughts concerning Education. 4 Gen. xxxvu. 2i> — 28.

5 1 Sam. xi. 1, 2. Luke xxii. 13-16. John xix. 1 — 4. Acts v. 41.

6 Acts xxiv 26 27 — ‘We have been used to hear much of the benevolence of infidels, and the philanthrophy of deists. It is all a pretence. Self is the idol, and self-indulgence their object, in the accomplishment of which they are little scrupulous about the means. Whore self is the idol, the heart is cruel. While they talk universal charity, they regard not the cruelty of robbing millions of the consolations of religion. While they clamor about reform, they would with unfeeling barbarity exult m the demolition of venerable establishments. While they speak of harmless gaiety and pleasure, they would treacherously corrupt piety, and pollute unsuspecting innocence. — -Holden in loco.

7 Ps. xxxiii. 5; cxlv. 9, 16; cxlvii. 9. 8 Ibid, xxxvi. b, 7. 9 Exod. xxii. 30. Deut. v. 14; xxii. 6, 7; xxv. 4.

10 Exod. ix. 19. Jonah iv. 11” Num. xxii. 28-30. Matt v 44, 45.

13 Gen. ii. 15.” Ibid. iv. 2. ™ laa. xxvui. 23-26.

13 2 Chron. xxvi. 10. Comp. 2 Kings iii. 4. ‘Omnium rerutn ex quibus al.quut quiritur, nihil est a<mcultura melius, nihil uberius, nihil dulcius, mhil hoimne iibero lU.rnius.’ Such was the judgment of the Roman Moralist. — Cicero De Oflic. 1. xr

°” Gen. xxvi 12 Chap. xiii. 23; xiv. 4; xxvii. 23, 2/; xxvm 19.

w Chao xxxi 13 — 22. 20 Rom. xii. 11. 1 Thcss. iv. 11.

with bread. But idleness is a spot upon our royal name. ‘The proud person, as an old writer observes — ’ in Satan’s throne, and the idle man his pillow. He sitteth in the former, and sleepeth quietly on the latter.’2 The man therefore that followeth vain persons, instead of honest labor, proves himself to be void of understanding, and will reap the fruits of his folly.3 “If he has not been faithful in the unrighteous Mammon, who will commit to his trust the true riches?”4

12. The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit.

Man is always restless to press onwards to something not yet enjoyed. The Christian reaches forth to higher privileges and increasing holiness.5 The wicked emulate each other in wickedness; and if they see evil men more successful than themselves, they desire their net6 — to discover their plans, in order to imitate them. Not satisfied with the honest “gain of godliness,” they desire a net, in which they may grasp richer treasures of this world’s vanity.7 The history of the church strongly illustrates this energy of sin — Infidelity and Popery — one net following another with more crafty device. Such is the root of evil — fraught with destruction. J$ut the roof of the righteous yieldeth fruit — true, solid, abundant fruit; not always visible, but always acceptable.8 Dependence on Christ is the source of this blessing; necessary in order to fruit,9 and .never failing to produce it.10 The spiritual branches ‘are nourished and increased by the living root of God’s grace and blessing.’11

13. The wicked is snared by the transgression of his lips: but the just shall come out of trouble.

We have seen the intense desire of the wicked to snare others in the net.1* Here he is snared himself: The transgression of his lips becomes the snare of his life.13 ‘Many have felt the lash upon their backs for the want of a bridle on their tongues.’14 Such a snare were the lips of the Amalekite bringing the tidings of Saul’s death. Expecting a reward, he found his death.15 Such also was Adonijah’s deceitful petition ;16 the hypocritical loyalty of Daniel’s enemies ;17 the fearful imprecation of the devoted nation.18 The lips

i 2 Thess. iii. 10 — 12. 2 Swinnock’s Christian Man’s Calling, Part I. 346

3 Chap. xiii. 20. Jud. ix. 4. 2 Sam. xv. 11; xviii. 7. Acts v. 36, 37.

4 Luke xvi. 9. 5 Phil. iii. 12^-14.

e Ps. x 8-10. Jer. v. 26 — 28. Hab. i. 15, 16. i j Tim. vi. 8 — 10.

s Ps. vi. 8; xxxviii. 9; lvi. 8. Mai. iii. 16, 17.

9 John xv. 4. Rom. vii. 4. - It was the remark of a venerable relative of the writer’s, who was never suspected of enthusiasm — ‘As surely as the vine-branch can have no powers, independent of the root; so surely cannot the Christian think, act, or live, as such, but only so far as he derives his abilities from the stock, on which he is engrafted.’ The Rev. William Jones’ (Nayland) Enquiry upon the Spring, p. 36.

10 John xv. 5. Diodati. Verse 12. chap, xviii. 7. Ps. lxiv. 8.

“Henry in loco. * 2 Sarn. i. 2 — 16, also iv. 5 — 12.

is 1 Kings i. 51 — 53; ii. 13-25. n Dan. vi. 7, 8, 24.

‘8 Matt, xxvii. 25.

of the wicked miss their mark, and become the instrument of his

ruin.

On the other hand the godly exercise of the lips often delivers out of the trouble, into which the wicked rush headlong.* The noble confession of Caleb and Joshua brought them safe out of the trouble, which was frowning upon their rebellious brethren.3 And even when the just “are overtaken with” a transgression of the lips, still their faithful God makes a difference. He will not in deed wink at sin in his own children.4 But while his covenant, provides stripes for their transgressions, it ensures deliverance in the end.5 Thus a presumptuous confidence is restrained, and a humbling, self-abasing, tender confidence is established.

14. A man shall be satisfied with good by the fruit of his mouth: and the recompense of a man’s hands shall be rendered unto him.

We have seen the snare of the tongue. Here is its blessing, not to others6 only, but to ourselves. Have we the mark of “the saints of God, to speak of the glory of his kingdom?”7 What a dignity will this grand subject give to our conversation! What a preservative from that frivolous “talk of the lips, which tendeth only to penury!”8 What a tone of elevation to our whole character !5 How shall we be satisfied with good by the fruit of our consecrated lips /10 When our God becomes not our visitor, but our inmate; the fruit of our mouth is no artificial effort, but “out of the abundance of the heart.”

From the devotedness of the lips flows the ready exercise of tue hands. For is not every member of the body his purchased possession?11 And here also is a sure recompence. For who ever “served God for naught?”12 “He is not unrighteous to forget our work and labor of love. A cup of cold water given to a disciple in his name shall in no wise lose its reward.”1 The meanest exercise of love will be abundantly and eternally recompensed.

15. The way of a fool is right in his own eyes: but he thai hearkeneth unto counsel is wise.

The fool’s conceit hinders his wisdom.14 A discouraging case!’« His way is right in his own eyes.16 He needs no direction, asks no counsel, is stubborn in his own way, because it is his own,17 and follows it to his own ruin. His chief danger is his security.18 There may be no flagrant sin — nothing that degrades him below the level of his respectable neighbor. He has no doubt of heaven. Instead of the way being so narrow, that few find it ;19 in his view it is so easy of access, that few miss it. Thus all his religion is

i Ps. xxxv. 8. 2 Jer- xxvi. 12 — 16.

3 Num. xiv. 6 — 10, 22 — 24. 4 Amos iii. 2.

5 Psalm lxxxix. 32, 33. Comp. Gen. xii. 11 — 20; xx. 12 — 16; xxvi. 7 — 11.

e Chap. x. 20, 21. 7 Psalm cxlv. 10, 11. 8 Chap. xiv. 23.

9 Mai. iii. 16, 17. 10 Chap. xiii. 2; xiv. 14; xv. 23; xviii. 20, 21.

1 Cor vi 19 20 12 Job i. 9 10. Mai. i. 10. 13 Heb. vi. 10. Matt. x, 42,

u Job xi. 12. ’ !5 Chap. xxvi. 12. Eccles. iv. 13. Chap. xvi. 2.

Jud ii. 19. 18 Deut. xxix. 19. John ix. 43. 19 Matt. vu. 14.

self-df usion. O my God, save me from myself — from my own self-deceitf ulness.

What a proof of wisdom is a teachable spirit! What an excellent means of increasing it !2 Was not Moses wiser for hearkening to JethrJs counsel;* and David for listening to the restraining advice of Abigail?4 How precious then to the child of God is the office of the Divine “Counsellor!”5 How wise the reverential faith, that hearkens to his counsel! Whom does he ever disappoint? Whom does he upbraid ?6

16. A fool’s wrath is presently (in that day, Marg.) known: but a prudent man coccreth shame,

Let the tongue be ever under discipline. An unbridled tongue is the proof of an unrenewed heart.7 But specially never let it be loose in a moment of wrath. How readily is the fool known by his wrath! He has no command of himself. On the first rising, he bursts out with an ungovernable impulse.8 Truly is wrath called shame. For is it not a shame, that unruly passions should as it were trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness W hat else were Saul’s unseemly sallies against David and Jonathan ;10 Jezebel’s boiling rage against Elijah ;u Nebuchadnezzar’s unreasonable decree to kill his wise men, because they could not interpret his vision?12

Yet far more painful is the sight of the fooVs wrath in the chil dren of God; in Moses, the meekest of men ;13 in David, “the man after God’s own heart;”14 in “Asa, whose heart was perfect with God all his days.”15 Nothing more excites the scoff of the ungodly, than the sight of these gross ebullitions, which Divine grace ought to restrain. But what is “man in his best estate,” if left to him self! animated with the spirit of a wild beast! in that day he be comes an object of shame.16

Self-control, that covers the shame, and represses the rising fermentation, is true Christian prudence.^7 Even as a matter of policy, it is most commendable.18 But as a gracious principle, it is indeed a victory more honorable than the martial triumph;19 not only subduing our own spirit, but melting the hardness of our adversary.20

Do we feel our temper at any time ready to rise? Cry instantly to Him who quiets the storm.21 Keep before our eyes his blessed example, “who, being reviled, reviled not again;”22 and be what we behold.23

i Chap. xiv. 12. 2 Chap. i. 5; ix. 9. 3 Ex. xviii. 14 — 24.

4 1 Sam. xxv. 23 — 32. 5 Isa. ix. 6. 6 James i. 5.

1 Ibid, verse 26; iii. 2. 8 Chap. xiii. 16; xiv. 17, 29; xxv. 28; xxix 11.

Dan iii. 19. 10 1 Sam. xviii. 10, 11; xix. 9 — 11; xx. 30 — 34.

“1 Kin<rs xix. 1, 2. 12 Dan. ii. 12, 13. Comp. 2 Kings vi. 31. Esth. i. 154

13 Num. adi. 3; xx. 10, 11.” 1 Sam. xxv. 33. * 2 Chron. xv. 17; ,xvi 10

is Chap xvii. 12. 17 Chap. xxix. 11. Comp. Jude 2, 3. 1 Sam. XVH. 29, 60.

is l Sam x. 27. l9 Chap. xvi. 32. Comp. xix. 11; xx. 3. 20 Rom. xu. 18 — 21 21 Matt. viii. 26. Psalm lxv. 7. 22 i Pet. ii. 23. 2 Cor. m. 18.

17. He that spedketh truth sheweth forth righteousness: but a false witness deceit.

This proverb may appear almost too obvious to need remark. But the Scripture not only sets out what is deep and searching, but stamps the every-day truths with the seal of God for our more reverential obedience. Yet there is here more than lies on the surface. It might seem enough for a faithful witness to speak truth. But no — he must show forth, righteousness] what is just, as wll as what is true. The best-intentiooed purpose must not lead us to conceal what is necessary to bring the cause to a righteous issue; “rejoicing not in iniquity, but rejoicing in the. truth.”1

A false witness does not always deal with open lying, but with deceit — truth misrepresented, concealed, and thus turned into falsehood. Thus was Doeg a false witness against the priests. He states the fact, but with his own perverse interpretation.2 The false witness condemned our Lord by a similar perverse misconstruction of his words.3 Oh, cherish a deep abhorrence of deceit in all its forms and beginnings.4 Christian obligation and privilege alike forbid it.5 Truth and deceit are not mere moral qualities, but the distinctive mark of the two classes of the world. Look to it, that the broad stamp of truth and righteousness brings out the testimony — “Behold! an Israelite indeed, in whom is no guile.”6

18. There is that speaketh like the piercings of a sword: but the tongue of the wise is health.

Who has not felt the piercing of false, unkind, inconsiderate speeches? How keenly have the servants of. God suffered from this sword!7 Many will speak daggers without compunction, who would be afraid to use them. Surely it was not without rea son, that our Lord charges an angry word or tongue with the guilt of murder.8 The source of this mischief demonstrably shows its malignity. “The tongue is a fire, a world of iniquity, and it is set on fire of hell.119 Indeed, ‘a great and almost incredible calamity is it, that man, who was created for humanity, should be so corrupted, that no animal in the world is more ferocious and malignant.’10

Yet is the little member no less powerful to heal than to wound. It gives instant healing to the piercings of the sword,11 even to the very wound, which it may have been constrained to inflict. ia But it is the tongue of the wise that is health. Its unrestrained and unregulated vent might be hurtful. Wisdom is the guiding

1 1 Cor. xiii. 6. 2 1 Sam. xxi. 1 — 7, with xxii. 9, 10.

3 Matt. xxvi. tiO, 61, with John ii. 19 — 21. 4 chap. xiii. 5. Ps. cxix. 103.

5 Eph. iv. 22, 25. 6 John, i 47.

7 Jobxii. 1 — 3; xiii. 4; xvi. David, Psalm xiii. 10; lii. 2; Iv. 21; lvii. 4; Ux. 7” lxiv. 3; cxl. 1 — 3. Jeremiah xviii. 18 — 23. Lam. iii. 14. Paul, 2 Cor. x 1 — 11- xi. 11, 12.

Matt. v. 21, 22. 9 James iii. 6. 10 Daille on Col. iii. 8.

11 .lud. viii. 1 — 3. 1 Sam. xix. 1 — 7; xxv. 22 — 33.

12 Psalm cxli. 5. Comp. the healing counsel, 2 Cor. ii. 6 — 11.

principle; — not a loose loquacity; but a delicate discriminating” tact, directing us how, when, what, to whom to speak; sometimes repressing; sometimes quickening: “the tongue of the learned, to speak a word in season to him that is weary.”1 This is no negative responsibility. It is not enough, that there is no poison in the tongue. It must be healing: not only purified from “corrupt communication,” but “ministering grace unto the hearers.”2 What need have we of the “indwelling of the word in all wisdom,” that in “teaching and admonishing one another, our speech may be always with grace,” wholesome and edifying, to the glory of oui common Lord !3

19. The lip of truth shall be established forever; but a lying tongue is but fo? a moment.

How important is .it to eye eternity m all our words! Truth would then be seen in its permanent value and results. The profession may bring us into present trouble.4 But its lips shall be established forever. Who will gainsay the Martyr’s testimony — ‘Be of good comfort, Master Ridley; play the man. We shall this day light such a candle by God’s grace in England, as I trust, shall never be put out?’5 The lip also of the faithful Minister of God is established Jorever. For “whatsoever he binds and loosens on earth, shall be bound and loosened in heaven.”6

Truth then is eternal. Lying, even if it suits our purpose as an easy escape from difficulty (a miserable — short-lived policy!) is but for a moment.7 Nay — should it escape detection for a whole life; yet with eternity before us, what a moment it is. And what will be the relief of this short moment under the tremendous wrath of God ?8 We observe in God’s own people their momentary escape from trouble followed by shame and confusion.9 In the ungodly, the fruit of Gehazi’s lie was the pleasure for a moment. The shame endured unto the end.10 Under the same withering curse will the lying’ tongue of false teachers pass away;11 while truth remains constant. ‘None are so visibly blasted, as those who make no conscience of a lie.’12 Children! ponder it well — eternity is at once the gain of truth, and the cost of a lie.13 But oh! the infinite difference between this eternity — in heaven or in hell!

20. Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy. 21. There shall no evil happen to the just: but the wicked shall be filled with mischief. 22. Lying lips are abomination to the Lord: but Ihey that deal truly are his delight.

The principle of deceit is here traced to its fountain — the heart. How early it is found there, the first lispings of infancy too plainly

1 Isa. 1. 4. 2 Kph. iv. 29. 3, Col. iii. 16; iv. 6.

4 Matt. x. 32 — 39. * Foxe, vii. 550. Matt. xvi. 19. John xx. 23.

7 Psalm lii. 4, 5. 8 Rev. xxi. 8; xxii. 15.

9 Abraham, Gen. xx. 1 — 16. Isaac, xxvi. 1 — 10. Peter, Matt. xxvi. 69 — 75. 10 2 Kings v. 25 — 27. The momentary advantage of the Gibeonite’s lie unfol lowed by shame. Jos. ix.

2 Tim. iii. 6 — 9. 12 See Matthew Henry’s Life, Chap. xiii.

13 Psalm xv. 1, 2, with Rev. xxi. 8, ut supra.

prove. A lie is ready upon the lips of a child, when the temptation is presented to it; when nothing is to be gained by it but the hateful pleasures of sin. Yet though deceit is the native fruit of the heart, all are not equally ready in imagining evil — “inventors of evil things.”1 The principle is not equally active, or equally developed in all. But when it does operate, the wicked are filled with mischief, and reap the full harvest in disappointment and ruin.2

How frightful also is it to remark the outward expression of deceit in lying lips! Diversified indeed are its forms — falsehood, exaggeration, coloring, wilful perversion, wrong impressions produced or encouraged.3 But all these forms have the deep mark — abomination to the Lord.* With this sin were Ananias and Sapphira hurried into eternity.5 And fearfully does a righteous God, even in “forgiving his offending child, take vengeance on his inventions.”6 The wilful liar proves his parentage,7 and will be classed in eternity with all that is hateful.8 So, truly (and it is a sentence worthy of not only children, but of all men to ponder9) are lying lips an abomination to the Lord.

Here however is peace — the contrast of evil inventions: and to them “that seek” and pursue it there is joy.10 Interested them selves in “the counsel of peace,”11 they are counsellors of peace, breathing their Master’s spirit of peace and love.12 A blessed office indeed is it, to pour in the balm of peaceful counsel upon irritated feelings. They will meditate; explain and cover with considerate prudence all the little causes of excitement. They will bring out the strong and unchangeable obligations of brotherly love. They will seize the happy moment of softening, to rekindle confidence — Happy indeed are (hey in the joy of their own conscience — in their dignity as “the children of God,”13, in the rich harvest of their Christian exertions.14 Instead of being filled with mischief, no evil shall happen to them. Evil, whenever permitted, will be come their good.15 They shall be supported in it,16 delivered out of it, 17 sanctified by it. 1S Its sharpness will pierce their corruptions. I ts bitterness will wean them from the creature. Its furnace will

1 Chap. xiv. 22. Micah in 1. Rom. i. 30.

2 Esther vii. 10. Job v. 12, 13. Jer. ix. 6 — 9; xiii. 12 — 14.

3 ‘One common but most responsible instance of this,’ (observes Mr. Goocle in his valuable Sermon on this text,) ’ is instructing servants to say — ‘Not at home.’ Great is Vneir guilt, who thus tempt a fellow-creature to utter a palpable untruth for the palpable convenience of a Master. No Christian servant will consent to defile his conscience by acquiescing in any such iniquity. ‘It is a matter of common consent, and every one understands it.’ Be it so — it is untruth still, and lying lips are abomination to the Lord Moreover, if it be so generally understood, and admitted without offence, then how much more honorable and Christian to say at once — ‘We are engaged. We wish to be alone.’ Who that accepts one excuse, will not readily accept the other.

4 Chap. vi. 16, 17. Psalm v. 6. 5 Acts v. 1 — 10.

6 Ps. xcix. 8. Comp. the example of Jacob. Gen. xxvii., with xxxvii. 31 — 35 David’s lie punished with such dreadful results. 1 Sam. xxi. 2; xxii. 18, 19.

7 John viii. 44. 8 Rev. xx. 8. 9 Lavater in loc.

10 1 Peter iii. 10, 11. Zech. vi. 13. Isa. liv. 10. 12 Col. iii. 14, 15.

w Matt. v. 9. i* jaines Hi. 17, 18. is ROm. viii. 28.

16 1 Cor. x. 13. w Ver. 13, with Psajm xxxjv 19. 18 Psalm cxix. 67, 71 mould them into the image of their Lord. Thus, what to the ungodly would be a mass of sorrow, to the just becomes a world of blessing.

Freedom from deceit is their broad* mark in the promiscuous crowd. They not only speak, but they deal, truly; uniform in light and life. They bear the image of a God of truth, and he delights in them* “They are children that cannot lie. So he is their Saviour.”3

23. A prudent man concealeih knowledge: but the heart of fools prodaimeth foolishness.

Knowledge is a talent to be wisely — not promiscuously — communicated.4 In Scriptural knowledge indeed there, must be no concealment of fundamental truths ;« or in declaring on suitable occasions the gracious dealings of God with our own souls.6 Yet every truth is not fitting for every person, or for every time.7 Our blessed Lord charged upon his disciples the prudent concealment of knowledge, after his example, till a more favorable season.8 The Apostle concealed his knowledge for fourteen years, and even then mentioned it reluctantly, to vindicate his own rightful claims of Apostleship.9 Elihu, though “full of matter,” and longing to give vent, yet concealed his knowledge, till his elders had opened his way.10 Here was genuine humility — godly prudence.

Circumstances also may sometimes prudently dictate concealment. Abraham spared the feelings of his family, and cleared his own path, by hiding the dreadful message of his God.11 Joseph concealed his kindred for the discipline of his brethren.12 Esther, from a prudent regard to consequences to herself.13 Nothing can justify speaking contrary to the truth. But we are not always obliged to tell the whole truth. Jeremiah answered all that he was bound to speak; not all that he might have spoken.14 In all these cases “the wise man’s heart will discern both time and judgment;”15 yet always in the exercise of a tender conscience and an ardent love for truth.

The fool however everywhere proclaims his foolishness.™ He imprudently opens his heart.17 He is dogmatical in dispute, when wiser men are cautious. He will be teaching, when he ought to take the learner’s place; his self-confidence proclaiming his emptiness.18 Self-distrust and humility are most important to en* able us to improve the gifts of God for his glory.

1 John iii. 21. 2 r;hap. xi. «.

3 Isa. lxiii. 8. Comp. xxxiii. 15, 16. Psalm xv. 1,2.

4 Chap. ix. 8. Matt. vii. 6. 5 psaim xi. 9) 10. 1 Cor. ii. 2; xv. 3. 6 Psalm lxvi. 16. 1 Eccles. iii. 7. Amos v. 13.

8 Matt, xvi. 20; xvii. 9, with John xvi. 12. 9 2 Cor. xii. 1 — 6.

^° Job xxxii. 18, 19, with 4 — 7.

fl Gen. xxii. 1 — 5. Comp. Moses’ conduct, Ex. iv. 18. 12 Gen. xlii. 7, 21.

13 Esther ii. 10, 20.” Jer. xxxviii. 15 — 27, with xxxvii. 18 — 20.

15 Eccles. viii. 5. Chap. xv. 2; xxix. 11.

w Chap. xv. 2; xxix. 11. Ecc. x. 3, 12 — 14. Comp. Ecclus. xx. 7.

“Jud<r. xvi. 17. fc 18 1 Tim. vi. 3, 4.

24. The hand of the diligent shall bear rule: but the slothful shall be under tribute.

Diligence is the ordinary path to advancement. Pharaoh required men of activity for the charge of his cattle. Solomon for the administration of his kingdom.2 This was Joseph’s road to bearingrule.3 But if it does not raise in the world, diligence will always command influence in its own sphere. In the Gospel “the faithful steward is made ruler over his Lord’s household.”4 The active trader bears rule over many cities.5 Diligence, therefore, is not a moral virtue separate from religion, but rather a component part of it.6

From the love of ease, the people of God — instead of bearing rule — were continually under tribute.7 The same slothful spirit still brings man under bondage. ‘He is perpetually needing counsel of others, and hanging upon it.’8 In the grand concern, he is the slave of his own lust: in the worst service, under the most degrading tyranny; “wicked” because “slothful” and “cast out, and condemned as an unprofitable servant.”9 Christian Professor! tremble at this responsibility of doing nothing; of living for thine own ease; neglecting the great object of life — the only object that tells upon eternity.

25. Heaviness in the heart of man mdketh it stoop; but a good word makelh it

1 This maxim points out an easy and cheap way of being use ful’10 — the cheering efficacy of a good word to a stooping heart. And how full is the Gospel of these good words! Is it distress for sin? “Come unto me, all ye that labor and are heavy laden; and I will give you rest.”11 Is it the pressure of affliction? How good is the word, “that speaketh unto us, as unto children;” warning us neither to “despair nor to faint under, the chastening of the Lord!”12 Is it despondency? — Oft is the good word repeated — “Fear not.”13 Know we not the voice — “It is I; be not afraid?”14 Human sympathy may give temporary relief. But ’ that was the grace, softer than oil, sweeter than roses, which flows from the Saviour’s lips into the sinner’s wounds; and, being poured into the contrite heart, not only heals, but blesses it, yea, and marks it out for eternal blessedness. Oh! how sweet is the voice of pardon to a soul groaning under the burden of sin!’15 David, but for these good words, “would have perished in his affliction.” 16 What beside made glad the jailor’s drooping heart? ir Precious indeed is the privilege, when a Christian strengthens the weak hands “with a good word of God;”18 when he takes his

1 Gen. xlvii. 6. 2 Kings xi. 28.

3 Gen. xxxix. 3 — 6; xli. 38- 44. Comp. Chap. xxii. 29.

4 Matt. xxiv. 45 — 47. 5 ibid. xxv. 21 — 23.

5 Rom. xii. 11. 7 JU(]. iii. 8, 12; iv. 2.

8 Dathe in loco. ‘The slothful shall become subservient to others.’ French and Skinner’s translation of Proverbs with notes, 1831. Comp. Chap. x. 4; xi. 29.

9 Matt. xxv. 26 — 30. w Scott.” Matt. xi. 28. Heb. xii. 5. with Chap. iii. 11. is isa. xli. 10, 14; xliii. 1.

4 Matt. xiv. 27, 31. is Leighton’s Meditations on Ps. cxxx. 4.

w Psalm cxix. 92. W Acts xvi. 28 — 34, also ii. 37 — 47. 18 Isa. xxxv. 3, 4.

chair by the mourner’s side, and “comforts him with the same comfort, wherewith he himself is comforted of God,”1 Precious is the ministry of the gospel, commissioned with the gladdening word to the heavy of heart.2 Yet more precious the office of the beloved Saviour, “gifted with the tongue of the learned,” and filled with the unction of the Spirit, for the express purpose of “comforting them that mourn.”3 How tenderly did he perform this office, let his last sermon testify.4 See then the provision for joy- -so rich, so free, so ready. Beware — “lest Satan should get advantage” by a brooding spirit.5 Ponder thy obligation and thy privilege to “rejoice in the Lord.”6

26. The righteous is more excellent (abundant, Marg.) than his neighbor: but the way of the wicked seduceth him.

God and the world are at issue in their estimate of his own people. The righteous is low indeed in man’s scale. Yet is he more excellent in character — more abundant in privilege — not only than the wicked, but than his neighbor, be his external advantage and endowments ever so great. Look at his birth, a child of God ;7 his dignity, a King;8 his connections, a member of the family of heaven;9 his inheritance, a title to both worlds;10 his food, the bread of everlasting life;11 his clothing, the righteousness of the Saviour;12 his prospects, infinite and everlasting joy.13 Mark the honor which his God puts upon him. He is the fulness of Christ;14 ^’the temple of the Holy Ghost,“15 throwing the splendor of Solomon’s temple into the shade.16 Angels, while “beholding the face of their Father which is in heaven,” count it an honor to “minister to him as an heir of salvation.”17 How can his neighbor’s most exalted privileges compare with his? Contrast his high walk with God in “the holiest;”18 his heavenly profession before men ;19 his Christian victory over himself20 — with his grovelling neighbor. For ’ what an unprofitable drudgery is the service of the greatest prince in the world, in comparison with the work of a poor Christian, that liveth in communion with God!’21 And then — passing to the last contemplation — see him in the full enjoyment of his present prospects — “carried by the angels into Abraham’s bosom;”22 “entering into the joy of his Lord;”23 welcomed before the assembled world;24 then fixed on the throne of his Lord25 — to be with him26 — near him27 — like him28 — for ever — what are his neighbor’s prospects, but as hell compared with heaven?29 Can

i 2 Cor. i. 4. * Job xxxiii. 19 — 25. Isa. xl. 1, 2. 3 isa. 1. 4; lxi. 1, 2.

4 John xiv-«-xvi. 5 2 Cor. ii. 7 — 11. Comp. Chap. xv. 13; xvii. 22.

6 Phil. iii. 3; iv. 4 1 Thess. v. 16. 7 john i. 12, 13. 1 John iii. 1.

8 Rev. i. 6. 9 Heb. xii. 22, 23. 1° Matt. v. 5. 1 Cor. iii. 22, 23.

u John vi. 35 — 58. Isa. lxi. 10. 13 Ibid. xxxv. 10.

14 Eph. i. 23. *5 1 Cor. vi. 19. 16 Isa. lxvi. 1, 2.

IT Matt, xviii. 10. Heb. i. 14. Heb. x. 19, 20. Phil. ii. 15, 16; iii. 20

2° Chap. xvi. 32. Matt. xvi. 24. 21 Manton on Psalm cxix. 45.

22 Luke xvi. 22. 23 Matt. xxv. 21, 23. 21 Ibid. v. 34.

£5 Rev. iii. 21. 26 john xii. 26; xiv. 2, 3. 27 Rev. vii. 15.

28 1 John iii. 2. 29 chap. xiv. 32. Matt. xxv. 34; 41.

we doubt this testimony — The righteous is more excellent than lus neighbor’? — ‘A Christian is the highest style of man.’1

The way of the wicked, is more pleasant to flesh ahd blood — more generally approved. Hence it easily seduces him with the appearance of the right way,2 and blinds him to his own ruin.3 Let me weigh my path most carefully — With whom am I walking? In what way?

27. The slothful man roasteth not that which he took in hunting: but the sub” stance of a diligent man is precious.

How miserable and ruinous is the habit of sloth! It is a dead palsy, under God only to be checked by early discipline and constant resistance. Sometimes however the man makes a vigorous and successful effort. He rouses himself even to the toil of hunting. But his fit of exertion is soon over. He cannot be at the pains of preparing his prey for his repast.4 He leaves it to others — perhaps even to his dogs; and quickly relapses into his beloved habit.

Is not this a graphical picture of the slothful professor? He will take up religion under a strong excitement. He begins a new course, and perhaps makes some advance’s in it. But. “• having, no root in himself,” his good frames and resolutions wither away.5 — The continued exertion required ;• the violence that must be done to his deep-rooted habits; the difficulties in his new path; the invitations to present ease; the delusive hope of better success at a future day — all these hang as a weight upon his efforts. So that — not knowing the only secret of resistance to his powerful enemy — earnest and persevering prayer — he grows slack, and with just tife enough to feel himself dying, he sits down upon his little attainments — thus virtually throwing them away — content to lose heaven itself, if it is to be gained at such a cost.7 What use — Professor! is it to make an effort if you do not seek the grace of perseverance? No present blessing can be enjoyed without grasping something beyond.8 Godliness without energy loses its full reward”*

Such is the reward of the diligent — real substance™ precious, as the fruit of his toil; preserving what he has gained, and there fore increasing his substance.n Unwearied exercise has doubled his talents, and conquered his difficulties. Here — Christian — is success indeed. Live more in thy work — “Spend and be spent” in it. Thy privileges will be enlarged. Thy substance will be enriched. Thy God will be honored.12 Thy crown will be secured.13

28. In the way of righteousness is life: and in the pathway thereof there is no death.

Much is said in this chapter in praise of righteousness. Here it

1 Young. 2 Chap. iv. 12. 3 Isa. xliv. 20.

* Contrast Gen. xxvii. 30, 31. 5 Matt. xiii. 20. 21. 6 Ibid. xi. 12.

7 Chap. xiii. 4; xxi. 25; xxvi. 15. 8 pnjl. iii. 12 — 14. 9 2 John 8

w Chap. viii. 21; xv. 6, 16. ll Matt. xxv. 16, 28, 29.

w John xv. 8. Phil. i. 11. 13 2 Peter i. 5 — 11.

is crowned with “life and immortality.”1 So clearly did the wise man see beyond this dying world; and catsh the sunbeams of glory “brought to light “by the Gospel.“2 The way of righteousness is the way of God’s salvation,3 in which his children come to him; the way of his commandments, in which they love to walk with him.4 Not only is there life in the end — but a present life5 — a passage from death unto life eternal.6 ‘Those who seek after righteousness preserve and increase in themselves the spiritual life of God’s grace, and of the presence of his Spirit, and so attain to life everlasting.’7 Thus the life of grace is possessed, and the life of glory is secured. It is” hid with Christ in God;’:8 so that — “Because I live, ye shall live also.”9

In this pathway there is no death.10 The curse of the first death hath passed away. 1 1 The power of “the second death cannot hurt.”12 “The body is dead because of sin.”13 Yet it “sleeps” rather than dies under the care of Jesus.14 “Surely the bitterness of death is past.”15 Now, “O death! where is thy sting!”16 Sheathed in the body of Jesus.

And is not this cheering privilege — this glorious hope — an infinite recompence for all the crosses of the way ‘! Contrast the ways of sin — full of death17 — ending in death eternal.18 Then wonder at the multitudes “loving death.”19 Pity — pray for them — “pull them out of the fire.”20 Adore the riches and power of Sovereign grace, which has saved you from ruin, and brought you to righteousness — to life — to salvation.