Proverbs 13

1. A wise son heareth his father’s instruction: but a scorner heareth not rebuke

Such a wise son in filial reverence was Solomon himself.21 The connection however of instruction with rebuke mainly points us to that instruction, which is obtained by discipline.22 Here then we turn to our great Exemplar. Was not he a wise son, when his ears were opened to his Father’s discipline ?23 How did he condescend to this painful school to “learn obedience!”24 How good is it in

1 ‘In the path of righteousness is life — yea — the highway is immortality.’ MS. Translation of Proverbs by the late Dr. Good. See also Schultens.

2 2 Tim. i. 10. 3 john xiv. 6. 4 Isa. xxxv. 8. 5 Chap. viii. 35; x. 16; xi. 19. J0im v. ^4. Rom. vi. 23. 1 Diodati. s Col. lii. 3. 9 John xiv. 19. 10 John viii. 51; xi. 25.

11 Rom. v. 21. !2 Rev. ii. 11; xx. 6. is Rom. viii. 10; v. 12. Gen. iii. 19.

Acts vii. 60. 1 Thess. iv. 14. 1 Sam. xv. 32. 16 1 Cor. xv. 55.

“Chap. xxi. 16. Rom. viii. 6. Eph. ii. 1. 1 Tim. v. 6.

“Chap. ii. 16 — 18; v. 3 — 5; vii. 26, 27; ix. 18. Matt. vii. 13. Rom. vl 21, 23. * Chap. viii. 36. 20 jude 23. 21 Chap. iv. 1 — 4.

22 Chap. xii. 1. Schultens. 23 isa. i. 4, 5. 24 Heb. v. 8.

our daily practical walk to keep our eyes steadily fixed on him, Is it not the pathway to heaven to follow Him closely in this child like habit?

But the proud spirit does not easily bend. The son, who never heard his father’s instruction with deference, will soon take “the scorner ’s seat.”1 When rebuke becomes necessary, he hears if not ;a turns from it to his own course — at the extreme point from wisdom ;3 on the brink of ruin ;4 carrying about him a fearful mark of reprobation !5 Let me remember if I am reluctant to hear the faithful rebuke of men, I am prepared to resist th$ rebuke of God. And how soon may this stubborn revolt bring his long-suffering to an end,6 and my soul to destruction !7 l From hardness of heart, and contempt of thy word and commandment. Good Lord, deliver me.’8

2. A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.

The first clause has been lately put before us.9 But let it ever be fresh upon our minds, that if the Christian is walking with God, his tongue will pour out godly communication. Whatever be the effect on others, at least his own soul will be warmed, refreshed, and edified. He shall eat good by the fruit of his mouth. Never shall we carry upon our lips that Beloved Name to our .fellow-sinners in simplicity, but its “savour” to our own souls will be ‘• as ointment poured forth.”10 We shall feed ourselves in the Christian distribution of the heavenly manna.

The transgressor also eats the fruit of his mouth — yet not good. His soul sets his tongue on a flame. He loves violence — and therefore eats it to his own ruin.11 “Death as well as life are in the power of the tongue.”12 Let us look, that it be under the influence of Divine grace, restrained from evil, disciplined for usefulness, the fruitful instrument of our own happiness.

3. He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.

The last Proverb contrasted a fruitful and mischievous — this a cautious and ungoverned tongue. “Keep thine heart.”13 This guards the citadel. Keep thy mouth. This sets a watch at the gates. If they be well guarded, the city is safe. Leave them unprotected — Thus was Babylon taken. ‘He that looketh carefully to his tongue takes a safe course for preserving his life, which is oft in danger by much and wild talking.314 Think before we speak — ponder our words — their substance, manner, time, place, audience. The unruly member needs a strong bridle, and a strong hand to hold it.15 — Though it be necessary to open our lips, yet to open them

i Ps. i. 1. 2 Chap. xv. 12. ’ Chap. i. 7, 8; xii. 1; xv. 5.

Chap. xv. 10; xxix. 1. 5 1 Sam. ii. 25. 2 Chron. xxxvi. 15, 16.

i Jer. v. 3. Zeph. Hi. 2. 8 Litany. 9 Chap. xii. 14. 10 Can. i. 3.

Psalm lxiv. 8. 12 Chap, xviii. 21. Chap. iv. 23.

“Bishop Hall, Chap. xxi. 23. Psalm xxxiv. 12, 13. ls James iii. 2 3.

wide — to let all come out — is a fearful hazard. For if “in the multitude of words there wanteth not sin,”2 sin must bring us with in the jaws of destruction.

;’ Set a watch, O Lord, before my mouth; and keep the door of my lips“3 — was the prayer of one, who knew the danger of an ungoverned tongue, and the only way to tame it. Shall we not call in God’s help, in the recollection that the great tempter is always at hand? How often has our unguarded tongue “given place to the devil.”4 and “grieved the Holy Comforter?”5 How much more matter do we make for repentance, by our speaking than by our silence! ^fpply the practical power of faith to this besetting evil; quickening watchfulness and prayer, self-abasement and self-discipline, godly fear and energy of conflict.

4. The soul of the sluggard desirelh, and hath nothing: but the soul of the diligent shall be mads fat.

Another vivid contrast of the sluggard with the diligent !6 — The sluggard desires the gain of diligence without the diligence that gains. He would be wise without study, and rich without labor. His religion is of the same heartless character. He desires to overcome his bad habits, — to enjoy the happiness of God’s people. So far well. Desires are a part of religion. There can be no attainment without them. Many have not even the desire. They ridicule it as enthusiasm. Yet the sluggard hath nothing, because it is desire without effort. ‘He ever desireth; buthetaketh no pains to get any thing.’7 He would fain goto heaven, if a morning dream would carry him there. And many a wish (alas! — of prayer he knows nothing) he sighs for ‘’the death of the righteous.“3 He would gladly be a Christian, if it cost him no trouble. His duties are a force upon him — and, when they are over, he feels as if relieved from a heavy weight. This is no rare case. Often do we hear the cry — and that year after year — ‘I desire to be a child of God.’ And yet the soul continues at the same point, or rather settles down more resolutely in a lifeless profession. “Hell’ — says an old writer — ‘is paved with such desires. J

Oh! be industrious — if anywhere — in religion. Eternity is at stake. Hours — days are lost. Soon they come to years — and for want of energy all is lost. Heartless wishes will not give life. — The halting step will not bring us to God. A few minutes’ cold prayer will not seize the prize. To expect the blessing without diligence is delusion.

Diligence brings its own reward in the world9 — much more in religion. It will not be content with desiring, but possessing. Here is reality — rich privilege — The “exercise of godliness” tends to health and profit.10 Useful habits are formed — dormant energy is

i Chap. x. 14; xii. 13; xviii. 7. Comp. 1 Sarn. xxv. 10, 11, 33. 2 chap. x. 19. 3 Psalm cxli. 3. 4 Eph. iv. 26, 27. 5 Ibid, verses 29, 30.

6 Chap. x. 4; xii. 24, 27. 7 Reformers’ Notes. 8 Num. xxiii. 10.

Chap. x. 4; xii. 24; xxii. 29. 10 1 Tim. iv. 7, 8.

excited. The conflict of faith, the violence of prayer, become sources of enjoyment. God honors the trading of talents, where he has the full revenue of his gifts.2

Shake off, then, the dust of sloth — child of God! Take care that the bed of ease doth not pall thine appetite, and hinder thee from seeking food for thy soul. Let thy graces be vigorous arid radiant. Let thy profession be always progressing — deepening — expanding. If thou be in Christ, seek to be “rooted and grounded in him.”3 Let there be “life more abundantly.”4 “Be strong in the grace that is in Christ Jesus.”5 Let “the joy of the Lerd be thy strength.”3 Then thy soul shall be made fat — healthful — vigorous — in all fruit and grace.7

5. A righteous man haleth lying: but a icicked man is loathsome, and cometh to shame.

Observe the accuracy of Scripture. It is not that a righteous man never lies. David lied.8 Peter lied.9 Yet David could say — “/ hale and abhor lying”10 He prayed to have it “removed from him.”11- He would not suffer the “liar in his sight.”-12 Peter in the painful remembrance of his sin earnestly shewed the happiness of departure from it.13 The child of god — though always a sinner — maintains an holy antipathy against sin, — “What I hate. that do I:”14

Nor is it a proof of a righteous man, that he avoids lying. Selfish motives — regard for character — may dictate restraint — without any hatred of the sin as sin. But true religion brings in the new taste — conformity to the mind of “God. Therefore “lying lips” — however common, profitable, convenient, or pardonable, they may be counted — as they “are abomination to the Lord,” the righteous man hateth them.13 He would rather suffer by truth, than sin by lying.16

And yet is not strict truth — even in the Church — often sacrificed to courtesy? Is not lying sometimes acted, insinuated, or implied, where we should be ashamed of plainly speaking it? Is not the simple. truth often colored with exaggeration? “Abstain from all appearance of evil”17 — is the rule for the man of God. If “the appearance” be not cautiously shunned, the reality will soon be loved. Our tongue is only safe, when it is ordered under the restraint and guidance of the God of Truth.18

A wicked man indeed takes pleasure in deceit.. Scripture gives him his right name — loathsome. His base means often bring him to shame on this side of the grave.19 But however this be — shame will be his “everlasting recompence.”20

1 Matt. xi. 12. 2 ibid. xxv. 14 — 29. 3 Col. ii. 7. 4 John x. 10.

5 2 Tim. ii. 1. 6 Neh viii 10 7 psa[rn xcji 1214 Mai. jvp 3.

8 1 Sam. xxi. 2; xxvii. 9, 10. 9 Matt. xxvi. 70-74. 10 Psalm cxix. 163.

11 Ibid. ver. 29. Coinp. Chap. xxx. 8. 1-2 Psalm ci. 7.

13 1 Pet. iii. 10, 11, also ii. 1. 14 Rom. vii. 15; i<).

W Chap. xii. 22. Comp. Rom. xii. 9. w i Kin<rS xxii. 12 — 23. Dan. in. 14 — 23. i? I Thess. v. 22. is Psalm xix. 14; Ii. 15: cxli. 3. w 2 Kings v. 27.

* Dan. xii. 2. Rev. xxi. 8

6. Righteousness keepeth him that is upright in the way: but wickedness overthrowetli the sinner.

Would that the repetition of this aphorism might deepen its impression! It is indeed a straight way to heaven. “Lead me in it, O my God,”2 and keep me there. The many deviations even of the children of God prove our need of Divine keeping. The fear of man ;3 the flinching of the flesh from positive duty ;4 the grasp of some desired object ;5 the subtle allurements of sin6 — all these have turned him out of the path; embracing his Father’s will in many things; in others preferring his own. Righteousness — steady conformity to the mind of God — keeps the soul upright, and so keeps it in the way.7 Not that we exalt it to any meritorious efficiency; or put it in the place of simply “looking unto Jesus”8 for life and salvation. The Christian, while “walking in his integrity,”9 never loses his sense of sin, or forgets his need of mercy. Yet — his “righteousness is a breast-plate”10 keeping him from many assaults of sin,11 and covering him from threatening wrath.12 But this is righteousness — not perfection — mixed with much cleaving infirmity. Yet — blessed be God — the uprightness is accepted, and the frailty is covered.11

But while ’ saints are secured /row ruin, sinners are secured for ruin.’” The sinner* sown wickedness overthroweth him. 15 He is bent upon his own way — the sure road to destruction. i Let him riot blame the Lord, or any mortal man besides himself, inasmuch as he is the Author of ruin to himself.16

7. There is that mdketh himself rich, yet hath nothing; there is that mdketli him self poor, yet hath great riches.

What a bubble are the world’s riches! Yet such a jewel are they counted, that some will affect their shew, in order to gain the respect usually connected with them” — making themselves rich, yet having nothing. Others will hide the real possession, lest they should be robbed of it18 — making themselves poor, yet having great riches. Both practice a deceit upon God; the one by pretending to have received — the other by virtually denying — his gracious gifts. Both dishonor his wisdom and goodness; the one by discontent with his dispensations; the other by neglecting the communication of his blessings.19

The Church presents the counterpart of both these classes.

The boasting Pharisee,20 the gifted Corinthian ;21 the proud beggarly Laodicean2* — all admire their nothing, as if it were great riches. Others again make themselves poor in “voluntary humility.71

1 Chap. xi. 3, 5, 6. 2 ps. v. 8; xxvi’. 11.

3 Gen. xii. 11 — 13; xx. 2. 4 John i. 1 — 3. * Gen. xxvii. 19- -24.

6 2 Sam. xi. 2. 1 Kings xi. 1 — 8. i Psalm xxv. 21. s Heb. xii. 2.

Psalm xxvi. 11. w Eph. vi. 14.” Gen. xxxix. 9. Neh. v. 15. W Gen. vii. 1. 2 Peter ii. 7 — 9. Isa. xxxiii. 15, 16. Ezek. xiv. 14, 20.

2 Chron. xv. 17.” Henry in loco. 2 Chron. xxviii. 23.

Muffet’s, (Peter) Commentary on Proverbs, 12;no., 1596.

W Chap. xii. 9. is Eccl. vi. 1, 2. w Comp. 1 Tim. vi. 18.

Luke xviii. 11, 12. 21 i Cor. iv. 8, 10. 22 Rev. iii. 17, 18.

Describing their whole coarse as unmingled sin, they deny the Almighty work of grace. They give excuse for lying under the power of their corruptions, instead of quickening the energy of a successful conflict. Thus they promote the very evil which they deprecate, and sink the soul into a hopeless despondency, alike prejudicial to their happiness and usefulness. It is the ruin of the self-deceiver to think himself better, it is not less the sin and the folly of the upright to think himself worse, than he is.

The true path of simplicit, is to renounce all dependence of the flesh, and gladly to welcome the gospel of grace. Such disciples

rich in their holy poverty — are honored of the Lord.2

Blessed Lord, who resistest the proud, and givest grace to the humble, give me more humility — that I may receive more grace from thee. And thou, whose gracious rain shelves down from the steep mountains, and sweetly drenches the humble vallies, depress thou my heart more arid more with true lowliness of spirit, that the showers of thy heavenly grace, may sink into it, and make it more fruitful in all good affection and all holy obedience.’3

8. The ransom of a man’s life are his riches: but the poor heareth not rebuke.

The last Proverb rebuked discontent with our lot — whether of riches or poverty. The wise man here strikes the balance between these two conditions. A man’s riches may be the ransom of his life. They may be the price of deliverance from his enemies.4 They may save him from the punishment of the law,* or from imminent danger of his life.6 Yet if “money is a defence,“7 so also is often want of money. If il the rich man’s wealth is his strong city,”8 the poor man’s poverty is often his safeguard. He is beneath notice. He hears not many a rebuke, he escapes many a danger, which is destruction to his richer neighbor.9 Had Isaac’s flocks been less numerous,10 or Jacob less prosperous,11 they would not have heard so much rebuke from their selfish enemies. The poor with his empty pocket travels with security. His cottage offers little temptation to the nightly robber. “A man’s life” there fore — his true happiness — “consisteth riot in the abundance of the things which he possesseth.”12

His riches may be the ransom of his life. But “what shall he give in exchange for his soul?”13 Too “precious” is it to be “redeemed with corruptible silver and gold.”14 So far as he is concerned. “it ceaseth forever.”15 Praised be the Lord! when all the treasures of earth would have been beggared in the ransom, the riches of heaven were freely poured out.16 The blood of the Son

I Phil. iii. 3 — 9. 2 Isa. lxvi. 1, 2. Luke xviii. 13, 14. Rev. ii. 9. 3 Bishop Hall’s Devotional Works, Vol. viii. 270. 4 3 Kings xviii. 13, 16. 5 Ex. xxi. 29, 30. Comp. Chap. vi. 35.

e Jer. xli. 8. Comp. Gen. xxxii. 6, 7, 20, with xxvii. 41. Also Job ii. 4. |The primitive Christians quoted this proverb in defence of their occasional habit of giving money to restrain the fury of their persecutors.’ — Geier in loco.

7 Ece. vii. 12. 8 Chap. x. 15.

9 2 Kintrs xxiv. 14; xxv. 13. Jer. xxxix. 9, 10. 10 Gen. xxvi. 13 — 25.

II Ibid. xxxi. 1, 2. Luke xii. 15. 13 Matt. xvi. 26. “1 Pet. i. 18. 15 Psalm xlix. 6 — 9.” 1 Pet. i. 19. Heb. x. 5-8.

of God was the acceptable price. The voice was heard from heaven —” Deliver him from going down to the pit; I have found

out.

9. The light of the righteous rejoiceth: but the lamp of the wicked shall be put

Who C<MI estimate the worth of a Christian’s bright shining light 1* Happy in his own soul, like his counterpart in the heavens, he sheds a, joyous light around him.3 But how glowing then, is the light of the Church in the combined shining of all her members! JViany of them have no remarkable individual splendor. Yet the whole — like the lesser stars forming the milky way — present a bright path of holiness in the spiritual firmament. This happy, heavenly light “shineth into perfect day;”4 and that day will never set.5 Sometimes it may be obscured, but only that it may break out more gloriously ;6 and soon will it be a day without a cloud.7

But it is the light of the righteous that rejoiceth. Sin therefore will bring the cloud. Do we hope to shine in the heavenly firmament? Then must we shine with present glory in the firmament of the Church. So delicate is the Divine principle, that every breath of this world dims its lustre.

The wicked have their lamp, a cold profession of the name of religion. But, being without -oil, it will soon be put out* Even while it lasts, it rejoiceth not. It sheds no light upon the soul. It guides no fellow-pilgrim with its light. Fearful will be the end. He takes his leave of the light of this world, only to enter into eternal darkness, without even a flickering ray to cheer “the blackness of darkness forever.”9

10. Only by pride cometh contention: but with the well advised is wisdom.

Most accurately is contention here traced to its proper source.10 Ail the crudities of the day — all the novelties of doctrine producing contention11 — originate in the proud swelling of the fleshly mind.’’12 Men scorn the beaten track. They must strike out a new path. Singularity and extravagance are primary charms. They are ready to quarrel with every one, who does not value their notions as highly as they do. The desire of pre-eminence ;13 the revolt from authority14 or sound doctrine ;15 party spirit, with the pride of know ledge and gifts16 — all produce the same results. Is it too much to say. that vain-glory hath lighted up all the sinful contentions, that have ever kindled in the Church? We must indeed “contend for the faith,”17 though it be with our own compromising brethren. 1S But

i Job xxxiii. 24. 2 Matt. v. 14 — 16. Phil. ii. 14 — 1C.

3 Chap. iv. 18, with Psalm xix. 5. 4 chap. iv. 18. ut supra.

5 Jsa. Ix. 19, 20. s Micah vii. 8. f Isa. xxxv. 10. Rev. xxi. 23, 24.

8 Job xviii. 5, 6; xxi. 17. Chap. xx. 20; xxiv. 17. Matt. xxv. 3, 8.

Ps. xlix. 17 — 19. Matt. xxii. 13. Jude 13. “> Chap, xxviii 25

11 I Tim. i. 4. 2 Tim. ii. 23. 12 Col. ii. 18. 1 Tim. vi 3 4

Matt, xviii. 1 — 4; xx. 20 — 24. 3 John 9, 10.” Num. xii. 1 — 3

‘5 2 Tim. iv. 3, 4 is i Cor. i. 11, 12; iii. 3, 4, with iv. 8.

l” GaJ ii. 5. 1 Thess. ii. 2. Jude 3. is Gal. ii. 11 — 14 even here how quickly — yet imperceptibly, may pride insinuate itself under the cover of glorifying God I1

This mischievous principle spreads in families, or among friends. ‘Some point of honor must be maintained; some affront must be resented; some rival must be crushed or eclipsed; some renowned character emulated; or some superior equalled and supported.’2 Even in trifling disputes between relatives or neighbors — perhaps between Christians — each party contends vehemently for his rights, instead of satisfying himself with the testimony of his conscience, and submitting rather to be misunderstood and misjudged, than to break the bond of the Divine brotherhood.3 In the wide field of the world we may well ask — “From whence come wars and fightings among you? Come they not from this lust?”4 Often has wounded prides — even without any proved injury6 — brought destructive contention upon a land.

The proud man conceives himself wise enough. He asks no counsel, and thus proves his want of wisdom. But with the modest — -well-advised- — there is the wisdom that is from above, “which is first pure, then peaceable.”7 Many a rising contention has it quelled.8 “Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem other better than them selves.”9 Christian wisdom will keep us within our own line; knowing our own measure and bounds;10 and — whatever be our place, parts or gifts — humble, active, loving, constant, thankful, in the improvement of them.

•11. Wealth gotten by vanity shall be diminished: but he that gathereth by labor shall increase.

This Proverb does not imply the means, by which wealth has been gotten]11 but the impoverishing use to which it is applied. However large, by vanity it will soon be diminished. Frivolous and expensive pursuits, empty amusements, and the vain pomp and show of dress, will soon prove that “riches certainly make themselves wings;”12 that the treasure is “put into a bag with holes;”13 and that nothing remains but the awful account of unfaithfulness to a solemn trust.

On the other hand — God’s blessing is upon Christian industry, and, so far as is good, he that gathereth with his labor shall increase. Only let him remember, that the security for his increasing wealth is the dedication of himself and his substance to the Lord; the ready acknowledgment, that he is not his own, but God’s property for God’s glory.14 l All that man can have, we have it on this condition; to use it, to have it, to lay it out, to lay it

1 Acts xv. 37 — 39. 2 Scott in loco. 3 1 Cor. vi. 7. 4 Jam. iv. 1.

5 Judges xii. I — G. 6 2 Kings xiv. 10.? James iii. 17, with 14 — 16.

8 Gen° xiii, 7 — 11. Judges viii. 1 — 3. 1 Kings xii. 22 — 24. Acts vi. 1 — G.

9 Phil. ii. 3, 10 2 Cor. x. 13 — 16.

11 The interpolation of our translators is uncalled for, and misleads the reader. The word ’ vain’ is of very frequent occurrence, and always implies, not what is sinful, but what is empty and unsubstantial. See Parkhurst.

!2 Chap. xiii. 5. w Hag. i. 6. 1 Cor. vi. 19, 20.

down unto the honor of our Master, from whose bounty we re ceived it.’1 The Lord deliver us from the guilt of wasting oH vanity what is due to Himself!

12. Hope deferred makelh the heart sick: but when the desire cometh, it is a tree of life.

The first springing of hope is a pleasurable sensation, yet not unmixed with pain. It is the hunger, that makes our food acceptable. But hope deferred, like hunger prolonged, brings a kind of torture. It maketh the heart sick.2 Yet when the desire — the fulfilment of the hope — cometh, what a tree of life it is — so reviving — so invigorating!3

We must however limit this application to the spiritual world. Elsewhere the fulfilment of the desire wrould be — instead of a tree of life — disappointment and vanity.4 Here however the child of God is often tried in his faith, but never disappointed of his hope. “The patience of hope” issues in “the full assurance of hope.” What was it to Abraham, when, after long deferred hope — the desire came, and he called the child of promise — Laughter !5 What was it, “when the Lord turned again the captivity of Zion, and they were like unto them that dream!”6 What was it to old Simeon and the waiting remnant, when the desire of all nations came!7 What to the disciples, when at the manifestation of their risen Lord, their sickening hearts “believed not for joy, and wondered!”8 What to the little flock met together in the faintness of deferred hope to plead for Peter’s deliverance, when the desire came — the answer to prayer — so marvellously vouchsafed !9

To come to more personal experience. Such was the trial of faith, appointed for our beloved Lord. Such was the joyful issue.10 Many a waiting, sickening heart has been thus refreshed from a tree of life.11 But what will be the joy of the grand consummation of hope /12 “The earnest expectation of the creation waiteth for the manifestation of the sons of God.”13 Time seems long — trials heavy — hearts failing. But — “yet a little while, and he that shall come, will come, and will not tarry.”14 The first moment of the glorious manifestation will blot out the remembrance of all toils, weariness, and trial. Yes — the desire cometh — come it will — in God’s best time — “quickly.” One moment sick; the next — “the inhabitant of that land” w here sickness is no more.15 One moment clad in the rags of the flesh; “in the twinkling of an eye” arrayed in the glory of the Saviour’s image.16 “Come, Lord Jesus! Come quickly.”17

i Swinnock’s True Christian, 4to. 1663. p. 169. 2 Ps. cxix. 82, 123; cxlhi.6 7

3 Verse 19. 4 Eccl. ii. 1 — 11. 5 Gen. xv. 2, 3; xxi. 3 — 6.

6 Ps. cxxxvii. with cxxvi. 1 Luke ii. 25 — 30, with Hag. ii. 7.

8 Ibid. xxiv. 17, 21, 41. Acts xii. 5, 12 — 16.

ic Psalm xxii. 1 — 3, with 22 — 25; lxix. 1 — 3, with 30 — 35.

Ibid. xiii. w Rom. viii. 23 — 25. 2 Cor. v. 1 — 4.

13 Rom. viii. 19. M Heb. x. 37, 38. Hab. ii, 3. Rev. xxii. 7, 12, 20.

is Isa. xxxiii. 24. Rev. xxi. 1. i« 1 Cor. xv. 51 — 54. l? Rev. xxii. 20.

13. Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.

God as a God of holiness will not be trifled with. As a God of grace — none serve him for naught. The presumptuous despiser of his word cannot escape. The world before the flood was the object of his long-suffering. “A preacher of righteousness” warned them of their danger. But the despisers provoked their own ruin. Pharaoh, often provoked — sometimes half-resolved — yet at length despising the word, was destroyed.* Jehoiakim’s dating rebellion met its righteous recompence.3 The warnings of Sinai are as a voice of thunder. “If every transgression of the word spoken by angels received its just recompence of reward; how shall we escape, if we neglect so great salvation, spoken by the Lord? If they escaped not, that refused him that spake on earth j much more shall not we escape, if we turn away from him that speaketh from heaven. See that ye refuse not him that speaketh.”4

Let God and his word be our fear, not our terror. The heart can never be right, till it fears the commandment above every earthly consideration. The slave fears the penalty; the child the commandment. And this he fears more than if an angel from heaven were standing in his way with a flaming sword. Here is no bondage — no legality. It brings its own reward. The “heart that stands in awe of God’s word,” rejoices in it, “and is largely enriched with its spoil.”1 Here too is sunshine in the special favor of God — “To this man will I look, even to him that is poor, and of a contrite heart, and that trembleth at my word.”6

14. The law of the wis? is a fountain of life, to depart from the snares of death.

Reverence to God’s commandment has just been enforced. The blessing of the law or instruction7 of the wise is here shown. It is as a fountain of life,8 to a teachable and thirsting heart. It is as a grand conservative principle in a world full of snares, not of danger only, but of death. There is no safe treading but in the ways of God.. The word of God gives the necessary warning.9 The law of the wise — his instruction with all the authority of a law — applies it. This was David’s seasonable instruction to Solomon10 — Solomon’s to us.11 Hear this warning law of the wise from an Apostle’s mouth. The love of money was fearfully destroying souls. “Thou. O man of God, flee these things.”12 This is the grand end of the Ministry of the Gospel — to “deliver them from the snares of the devil: who taketh men captive at his will.”13 Let the young take heed to their feet, where every step is a snare of death. Let the instruction of thy God and his Ministers be the

1 1 Peter iii. 20. 2 Peter ii. 5. Luke xvii. 26, 27.

2 Ex. v. 2; x. 16, 17. 28; xiv. 28. 3 jer. xxxvi. 23 — 32. 4 Heh. ii. 2, 3; xii. 25. 5 psslm. cxix. 161, 162.

6 Isa. lxvi. 2. Comp. Ezra x. 2. Chap. iii. 1; iv. 2. 8 Chap. x. 11.

9 Psalm xvii. 4; cxix. 9, 11. 1° Chap. iv. 4 — 12.

11 Chap. v. 1 — 13; vii. 21 — 27. la 1 Tim. vi. 9 — 11. 13 2 Tim. ii. 24 — 26.

142 EXPOSITION OF THE BOOK OF PItOVCRBS.

law of the wise to keep thy path in safety. “Ponder the path of thy feet, and let all thy ways be established.”1

15. Good understanding giveih favor: but the way of transgressors is hard.

Good understanding in the wise man’s meaning is the true knowledge of religion — not a cold and dry apprehension — but practical godliness.2 Natural conviction is often constrained to do homage to it, as the image of God stamped upon his servants,3 The histories of Joseph,4 Samuel,5 David,6 Daniel7 — testify, that it giveth favor. Our blessed Lord, as “he increased in wisdom, increased also in favor both with God and man.”8 Thus the way of wisdom with all its crosses, is cheered with sunshine.

Can we say this of the way of transgressors? They dream of a flowery path; but they make to themselves a hard way. ‘Wicked men live under a hard taskmaster.’9 His work is drudgery indeed.10 Men fight their way to hell, as they do to heaven11 — “through much tribulation.” Sinful affections must be a source of pain. The continual warfare with conscience,12 the absence of peace,13 the sting of sin,14 the certainty of destruction15 — all prove the loss of “the promise of the life that now is, no less than of that which is to come.”

Which then is the way of my choice? Lord, do thou choose for me. Help me under thy guidance, to choose the safe and pleasant path of wisdom.16 the rich portion of godliness for both worlds.17 The way of transgressors is hard. The end of that way is death.18 The taskmaster will have his full “tale” of work. Thepaymaster will pay down the well-earned wages to the uttermost farthing — Death eternal.19

1G. Every prudent man dealefh with knowledge; but a fool layetJi open (spreadeth, Marg.), his folly.

How often is even valuable knowledge frittered away from the want of prudent application! We must ponder the time, measure, helps and means of dealing with it, so as to put it out to its full advantage.20 And how wide is the sphere for trading with this responsible talent? In daily life it provides against foreseen dangers,21 as it makes a way to escape in appointed difficulties.22 Not less useful is it in the family economy — in the training of children ;23 in the “guidance of affairs;”24 in looking well to household occupations.25

1 Chap. iv. 2G. 2 psaim cxi. 10.

3 Chap. iii. 3, 4; xiv. 35; xvi. 7. Dcut. iv. 6. * Gen. xli. 38 — 40. Acts vii. 10.

s 1 Sam. ii. 26. 6 ibid, xviii. 5, 14 — 16.

* Dan. i. 9, 19, 20; vi. 1 — 3. See also Abraham, Gen. xxiii. 10, 11. Paul, Act* xxvii. 43; xxviii. 2. Comp. Rom. xiv. 18.

8 Luke ii. 52. 9 Caryl on Job xv. 20.

10 Isa. v. 18; xlvii. 13; lvii. 10. Jer. ix. 5. n Acts xiv. 22.

!2 Ibid. ix. 4. is isa. ivii. 20, 21; lix. 8.

“Chap, xxiii. 29 — 32. Gen. iv. 11 — 15. Jer. ii. 17 — 19. ™ Isa. ix. 7.

is Chap. iii. 17. 1 Tim. iv. 8. 18 Matt. vii. 13. Rom. vi. 21.

-9 Rom. vi. 23. 20 chap. xv. 2. a Chap. xxii. 3. Gen. xxxii. 4, 5.

22 Acts xvi. 37, 38; xxii. 25; xxiii. 7. 23 Judg. xiii. 8, 12.

a* Chap. xiv. 1. Ps. cxii. 5. 25 chap. xxxi. 27.

Must we not also deal with it in the Church — in a wise accommodation to circumstances,1 in the conviction of gainsayers ;2 in forbearing with the prejudices of the weak;3 in the exercise of Christian admonition ?4 The want of it is the source of an unstable profession. In understanding we are children, riot men.“5 Most precious therefore is “the word of knowledge,” as “the manifestation of the Spirit given to us to profit withal’”6 Greatly also do we need this gift in our intercourse with the world, to avoid occasions of stumbling;7 to mark seasonable times of reproof;8 and to refrain from needless offence.9 Nay — even in the political loorld what need have we of “understanding of the times, to know what Israel ought to do!”10 Thus to deal with knowledge in the diversified application, is the responsibility of a prudent man of God.11

In the want of this prudence — the fool layeth open his folly. He pours out his wrath.12 He vaunts out his vanity.13 He exposes his thoughtlessness.14 He exercises no judgment,15 and fills his sphere of influence with mischief.

Let us study the minute details of our Master’s well-filled life. He shall deal prudently™ — This was his distinctive character. The Spirit of prudence was the furniture for his work.17 How gloriously did it shine forth in the confounding of his enemies,18 and in tender sympathy with his afflicted people !19 How good is it to have our knowledge disciplined by his teaching, and consecrated to his service!

17. A wicked messenger fallelh. into mischief: but a faithful ambassador is

health.

A messenger proves his character by his neglect or discharge of his trust. A wicked messenger betrays his trust,20 damages his master,21 and — as a just recompence — falls into mischief. Faithfulness is the servant’s glory, and his master’s gain. He brings and receives a blessing. Gehazi’s unfaithfulness brought him into mischief.™ Eliezer, “shewing all good fidelity,” was blessed in himself, and health to his master.23

But to speak of the messenger and ambassador of the Lord.24 What words can tell the awful mischief of the wicked messenger — ignorant of the worth of his commission, and utterly careless in the discharge of it! Yet the mischief returns upon his own head,’

i Gal. ii. 2. 2 Tit. i. 9. 1 Pot. iii. 15. 3 Acts xv. 22 — 29.

4 Rom. xv. 14. 51 Cor. xiv. 20, with Eph. iv. 14. e 1 Cor xii 7

7 Ezraviii. 22. Neh. vi. 11.

8 Chap. ix. 7, 8; xv. 23. 1 Sam. xxv. 36. Amos v. 13. Matt. v. 6.

9 Nch. ii. 5. Speaking of his land before a heathen King, in reference, not to tho God of Israel, but to the sepulchre of his fathers.

10 1 Chron. xii. 32. Comp. Ebth. i. 13. n Chap xiv 8 15

12 Chap. xii. 16. 1 Sam. xxv. 10, 11, 17, 25. ’ is 1 Sam xvii 44 ’

i* Luke xiv. 28 — 32. K chap, xviii. 13. is isa. lii. 14.

!? Ibid. xi. 3. is Matt. xxi. 24; xxii. 42 — 46. is Isa. 1. 4.

2” Luke xvi. 1. 21 chap. x. 26; xxvi. 6. Matt. xxv. 26, 27.

22 2 Kings v. 20 — 27. 23 Gen. xxiv. 33 — 56. Tit. ii. 10. Comp. Chap. xxv. 13.

* Mai. ii. 7. 2 Cor. v. 20.

laden as he is with the guilt of the blood of souls; overwhelmed himself in the eternal damnation of those, who have perished through his neglect.

Faithfulness marks the true ambassador.* He “shuns not to declare the whole counsel of God;”3 not obtruding offensive truths in unnatural prominence; but not withholding them in their just scriptural proportion. He condescends to the capacities of his people; but he will not. humor their prejudices or antipathies. He “handles not the word of God deceitfully; but by manifestation of the truth he commends himself to every man’s conscience m the sight of God.”4 “The tongue of such an ambassador” is health* — both to himself and to his people.6 “The wilderness rejoices” under his fertilizing blessing ;7 and the burst of joy and peace is heard on every side — “How beautiful upon the mountains are the feet of him, that bringeth good things, that publisheth peace!”8

18. Poverty and shame shall be to him that refuseth instruction; but he that regar deth reproof shall be honored.

The instruction of discipline is God’s ordinance. Little do those who refuse it know, what a blessing they cast away !9 Poverty and shame are often the Lord’s rod for his wayward children10 — two dreaded evils — the one bringing them to want — the other hiding their heads; both disappointing the “lust of the flesh, the lust of the eye, and the pride of life.”11 Young persons! Learn to dread the liberty of being left to your own choice. Dread the first step in the downward course — refusing Instruction — Remember your birth — “as the wild ass’s colt.”12 Know your besetting temptation — “as the horse and the mule”13 — impatient of restraint. If the remonstrance of parents, friend, ministers be slighted, all may end in poverty and shame — embittered with the poignant sting of death-bed remorse.14

But here is honor contrasted with shame. For reverently to regard reproof will ensure honor from man.15 Honor from God wiJl be abundant. “If ye endure chastisement, God dealeth with you as with sons.”16 Humbled under his reproof — raised to his throne.17 To have our ears opened to receive discipline is to walk in the path of life and happiness,18 — the honor of conformity to our Divine Saviour.19 Man’s pride deems it a degradation to receive reproof. God counts it “brutish to hate it.”20 Which judgment is according to truth and right?

19. The desire accomplished is sweet to the soul: but it is abomination to fools lo depart from exit.

1 Ezra iii. 17, 18; xxxiii. 7, 8. 1 Cor. ix. 16.

2 1 Cor. iv. 1, 2: vii. 25. 1 Thess. ii. 3 — 6. 1 Tim i. 12.

3 Acts xx. 27. 4 2 Cor. iv. 2; ii. 17. 5 Chap. xii. 18. 6 Job xxxiii. 23 — 26. 7 isa. xxxv. 1. 8 ibid. Hi. 7. Heb. xii. 10, 11.

1° Chap. vi. 9, 11. Isa. lxv. 11, 12. Luke xv. 12 — 16.

11 1 John ii. 16. 12 Job xi. 12. - Psalm xxxii. 9.

H Chap. v. 9 — 14. 15 Chap. xxv. 12. ™ Heb. xii. 7.

17 James iv. 10. 1 Peter v. 6. w Chap. vi. 23. Job xxxvi. 8 — 10.

19 Isa. 1. 4, 5. Heb. v. 8. 20 chap. xii. 1. Comp. Jer. v. 3, 4.

This must be limited to “the desire of the righteous”1 — As that is “only good,” it “will be granted,”2 and the accomplishment is sweet to the soul — Infinitely sweeter will be the full — the eternal accomplishment — “I shall be satisfied, when I awake, with thy likeness.”3

May not all enjoy this sweetness? All might — but all will not — be happy. The object is so revolting to the u enmity of the carnal mind.” Perhaps those who have been early trained in the ways of God, cannot experimentally estimate the bitterness of this enmity. But what can give a more awful view of this principle than the truth — that which is abomination in God to see, is abomination to the fool to depart from.4 A striking figure of heaven and hell — in full contrast — with the great gulf, that is fixed between them. Holiness makes heaven — sin makes hell. See then for which place the ungodly are fitting. Hatred of holiness is meetness for hell. Oh — what a mighty change must that be, that can slay the enmity — and make it, to the soul an abomination to commit evil as it now is to depart from it!

20. He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.

Every one desires to engrave his own image upon his companions. We naturally therefore take our mould from their society. It is not left to us to determine whether there shall be any influence — only, what that influence shall be. Walking with the wise — under their instruction, encouragement and example, we shall be wise. Our principles and habits will be fixed, our interest excited, and the resolution formed — “We will go with you, for we see that God is with you.”5 See here the blessing of living in a godly family — hearkening daily to “the wise man’s learning,”6 or in membership with a Church, where each imparts from his store for the increase and edifying of the body.7 Mark — young people — the responsibility of the choice of friends. How much hangs upon the determination to be “a companion of all them that fear God, and keep his precepts!”8 The world may allure, the ungodly may mock, the evil heart may consent to their voice. But seek you your strength from God, and resolve to walk with the wise — “As the Lord liveth, and as my soul liveth, I will not leave thee.”9

Joash, while he walked with his wise guardian, was wise. But when after his guardian’s death, he became a companion of fools, he was destroyed.™ And how often does the scaffold warn us of the corruption from evil communications lu Many a promising professor has been brought step by step to destruction. The horror of sin — the instinctive recoil from it — gradually abates. The fear

1 See on verse 12. 2 Chap. xi. 23; x. 24. 3 Ps. xvii. 15. 4 Chap. xv. 21. s Zech. viii. 23. 6 chap. xvi. 23. 1 Kings x. 8.

T Eph. iv. 15, 16. Acts ii. 42. Heb. x. 24.

8 Psalm cxix. 63. Comp. xxvi. 4, 5. Chap. ii. 20.

9 2 Kings ii. 4. Comp. Psalm cxix. 115. 1° 2 Chron. xjdKr. 1 Cor. xv. 33. Comp. 2 Kings xvii. 1 5. Ps. 1. 18 — 21; cvi. 28, 29, 35, 36. Jer. ii. 5.

of God — the cover from sin — is weakened. The hold on the great hopes of the gospel is relaxed. Other objects gain the ascendency, and the ruin is complete. And when — we might ask — have the godly companied with fools, without injury to their profession, and hazard to their souls?2 If we can live in a- worldly element, with out feeling out of our own element; if we can breathe a tainted atmosphere without sensibility of infection; if we can familiarize ourselves with the absence of religion in the ordinary intercourse of life, is there no ground of alarm, lest unsubdued worldliness should be regaining dominion?

The first warning to sinners just plucked out of the fire, was — “Save yourselves from this untoward generation.”3 And to the end of the path the rule will be — “Have no fellowship with the unfruitful works of darkness, but rather reprove them.”4 Connection we must often have with them.5 But let our delight be with the saints of God.6 God may soon decide for an halting professor. His patience may be exhausted. His justice may take its course; and those, who are now his companions in folly, will be his tormentors in hopeless misery.

21. Evil pursueth sinners; but to the righteous good shall be repaid.

1 Sinners are sure to find evil at last — righteous, good?7 The histories of sin from the beginning — Cain,8 Achan,9 Abimelech,1* Ahab,11 and his wicked wife.12 with many others, are solemn demonstrations, that evil pursueth sinners, even when they seem to have found a refuge.13 The delay even of centuries does not weaken the certainty.14 As sure as the shadow follows the substance,15 as the avenger of blood pursued the manslayer — “evil shall hunt the violent man to overthrow him.”16 Yet often the sinner goes on in his blind infatuation. ‘No one has been witness to his sin. Or no one will make account of it. Or his accusers, being as guilty as himself, will hold their peace; or, should he be discovered, prudence or pleading will secure him from punishment.’17 And then, though “the iniquity of his heels compasseth him about,”18 he thinks only of present gratification, never looks back, and therefore sees not the evil pursuing him. His blindness thus makes his ruin more certain.19 And how dearly are his momentary pleasures purchased at the cost of eternity !20

Yet not more certain is the evil that pursueth siimers, than the good which shall be repaid to the righteous.*1 The one follows

1 Gen. xxxix. 9. Neh. v. 15. 2 2 Chron. xviii. 3, 31; xix. 2.

3 Acts ii. 40. 4 Eph. v. 11. Comp. Chap. xiv. 7. 2 Cor. vi. 14 — 16.

5 1 Cor. v. 10 6 Psalm xvi. 3. 7 Jermin in loco.

8 Gen, iv. 10 — 13. 9 Josh. vii. 20 — 26. 10 Judges ix. 24, 56, 57.

12 I Kings xxi. 23. 2 Kings ix. 30 — 36. 13 1 Kings ii. 28-31.” Ex. xvii. 14. I Sam. xv. 3 — 7. *5 Num. xxxv. 19. w Psalm cxl. 11. Comp. Chap. xi. 19, 21. Acts xxviii. 4.

17 Lavater in loco. 18 Psalm xlix. 5.

]5 Deut. xxix. 19, 20. Job xi. 18, 20. 1 Thess. v. 3.

a° fice. xi. 9. 21 isa. iii. 10, 11. Rom. ii 6 — 10, in just retribution. The other is the reward of grace. Not the smallest good — even “a cup of cold water to a disciple,”1 or honor shown to his servants2 — shall be without its payment.3 And if a single act is thus remembered, much more “a course — a fight”

held out to the end.4 How manifestly is this the constitution ol

grace; that, when perfect obedience can claim no recompence.5 such unworthy denied work, should be so honored with an infinite, overwhelming acceptance!

22. A good man leaveth an inheritance to his children’s children: and the wealth of the sinner is laid up for the just.

The good to be repaid to the righteous has just been mentioned. Here we have a particular instance of it; It cannot however be meant as an universal statement. Many good men have no inheritance to leave; or they have no children; or none that survive them, or no children’s children; or this generation may be in poverty. The wealth of the sinner also — instead of being laid up for the just — descends to his posterity for successive generations.6 Yet Scripture gives many examples of this dispensation of Providence, showing the blessing of personal godliness to unborn posterity. Abraham left his covenanted inheritance to his children’s children.7 Caleb’s children inherited their father’s possession.8 “Although David’s house was not so with God” as he could have desired; yet his lamp continued to burn for upwards of seventeen generations.9 Often also has the Divine blessing upon the discreet guidance of his affairs,10 and the special promise to Christian liberality,11 preserved the good man’s inheritance. And if there is no earthly substance to leave, yet a church in the house — a family altar — the record of holy example and instruction; and above all — a store of believing prayer laid up for accomplishment, when we shall be silent in the grave — will be an inheritance to our children of inestimable value. For though no trust can be placed in hereditary religion ;12 yet the recollection of the path in which their fathers’ walked, and in which they themselves were trained, may under God’s grace, continue the entail of religion in our families, so that “instead of the fathers may be the children,”13

But the good man’s inheritance is also increased from the wealth of the sinner. Laban’s wealth was laid up for Jacob ;u the spoils of Egypt15 and Canaan16 for Israel; Hainan’s wealth for Esther and Mordecai.17 Indeed this appears to have been a prominent feature of the Old Dispensation ;18 and it will be openly renewed in the latter-day glory of the Church.19 Probably therefore the fulfilment

i Matt. x. 42. 2 Ibid. v. 41. 1 Kings xvii. 16 — 23. 2 Kings iv. 17 — 37.

3 Heb. vi. 10. 4 2 Tim. iv. 7, 8. 5 Luke xvii. 10.

6 Psalm xvii. 14. 7 Gen. xvii. 7, 8. Comp. Psalm xxv. 12, 13: cxii. 2

8 Jos. xiv. 14. 1 Chron. iv. 15.

9 2 Sam. xxiii. 5, with 1 Kings xv. 4. 2 Chron. xxi. 7; xxiii. 3.

1° Psalm cxii. 5. Chap. iii. 9, 10; xi. 24. 12 John i. 13.

13 ps. lxxviii. 5, 6; xlv. 16. 14 Gen. xxxi. 1, 9, 16. 15 Ex. xii. 35, 36.

w Jos. viii. 27; xi. 14. Psalm cv. 44. 17 Esth. viii. 1, 2.

is Chap, xxviii. 8. Job xxvii. 13, 16, 17. 19 Isa. lxi. 6.

is far more frequent than meets the eye. Often also the wealth of the sinner, laid up for the aggrandizement of his own name in his posterity, becomes the portion of the just in his own holy seed, consecrating it to the service of their Lord and his church.

23. Much food is in the tillage of the poor: but there is that is destroyed for want of Judgment.

The produce of the soil is the fruit of industry.2 Much good is in the tillage of the poor; because, being wholly dependent on their own exertions, they spare no pains or labor. So that by careful husbandry they may gain support from a small plot; while a large and fertile estate may be destroyed for want of judgment.* Indeed, for want of prudent management the richest tillage may come to waste. Egypt with her abundant crops would have been destroyed, but for Joseph’s judgment in preserving the much food for the tillage.* Solomon’s prudent administration of his household restrained waste and extravagance.5 Even our Divine Master, in the distribution of the food, directed that “the fragments should be gathered up, that nothing be lost,”6 or destroyed for want of care and judgment.

But what is the practical and extended application? If talents lie inactive, or if their activity is not wisely directed, a rich harvest is destroyed for want of judgment. The same ruin flows from the neglect of religious advantages. The harvest of grace withers into a famine. Slothful professor! rouse thyself to till the ground; else wilt thou starve for want of food. Then let thy roused energy be directed by a sound judgment; for want of which, the fruits of industry, temporal, intellectual, and spiritual, will run to waste.

24. He that spareth his rod hafeth his son: but he that loveth him, chastenet). kim betimes.

Among the many modern theories of education, how often is God’s system overlooked! Yet should not this be our pattern and standard? The rod of discipline is its main character — not harsh severity, but a wise, considerate, faithful exercise; always aiming at the subjugation of the will, and the humbling and purifying of the heart. But here God and man are at issue. Man often spares the rod, because he loves the child. This at least he calls love. But is not our Father’s love to his children inconceivably more yearning than that of an earthly parent? Yet does he not spare the rod — “What son is he, whom the father chasteneth not?’’7 Is the rod the proof of his hatred 7 “Whom the Lord loveth, he chasteneth.”1 Nay — he gives us his Divine judgment — He that spareth the rod, hateth the child. Does he not act at least as if he hated him; omitting a duty so necessary for his welfare; wink ing at the indulgence of vicious habits and a wayward will — so

i Eccl ii. 26. ’ 2 Chap. xii. 11; xiv. 4. Gen. iii. 19.

Chap. xxiv. 30, 34. Gen. xli. 33 — 3G, 4G — 49.

s I Kings iv. 27, 28. 6 John vi. 14. 7 Heb. xii. 7.

s Ibid. v. fi. Deut. viii. 5. Rev. iii. 19.

surely issuing in bitter sorrow?1 Is not this delivering him up to his worst enemy. Better that the child had been trained in the house of strangers, than that he should thus be the unhappy victim of the cruelty of parental love.

The discipline of our children must therefore commence with self-discipline. Nature teaches to love them much. But we want a controlling principle, to teach us to love them wisely. The indulgence of our children has its root in self-indulgence. We do not like putting ourselves to pain. The difficulties indeed can only be known by experience. And even in this school one parent can not measure the trials of another. But all our children are children of Adam — “Foolishness is bound up in their hearts.”2 All choose, from the first dawn of reason, the broad road of destruction.3 And can we bear the thought, that they should walk in that road? We pray for their conversion. But prayer without teaching is mockery, and Scripture teaching implies chastening’.4 Discipline therefore must be. All need the rod, some again and again. Yet it must be the father’s rod, yearning over his chastened child,5 even while he dares “not spare him for his crying.”6 The rod without affection is revolting tyranny.

But often do we hear mourning over failure. And is not this the grand reason? We do not chastise betimes.7 Satan begins with the infant in arms !8 The cry of passion is his first stir of the native corruption. Do we begin as early? Every vice commences in the nursery. The great secret is — to establish authority in the dawn of life; to bend the tender twig, before the knotty oak is beyond our power.9 A child, early trained by parental discipline, will probably preserve the wholesome influence to the end of life.

But fearful indeed is the difficulty, when the child has been the early master, to begin chastening”, when the habit of disobedience has been formed and hardened; to have the first work to do, when the child is growing out of childhood, and when the unreserved confidence needs to be established. Rarely indeed does this late experiment succeed: while the severity necessary to enforce it is not less dangerous than painful. “It is good for a man that he bear the yoke in his youth.”10

25. The righteous eatefk to the satisfying of his soul: but the belly of the wicked shall want.

This is one of the many proofs, that “the righteous is more excellent than his neighbor.”11 Temporal blessings are assured — so far as they are really good for him; whether little or

1 Chap. xxix. 15. 1 Sam. iii. 13. I Kings i. 6; ii. 25. Comp. 2 Sam. xiii. 39.

2 Chap. xxii. 15. Gen. viii. 21. 3 isap [li $

4 The Scripture term combines chastening with instruction. — LXX. Verse 18. Eph vi. 4. Heb. xii. 6. Comp. Psalm xciv. 12; cxix. 67, 71.

s Ps. ciii. 13. 6 chap. xix. 18. Ecclus. xxx. 1. * Ibid.

8 Psalm lviii. 3. Isa. xlviii. 8. 9 Ecclus. xxx. 11, 12.

Principiis obsta; sero medicina paratur,
Cum mala per longas convaluere moras. — OVID.
“Lam. iii. 27.” Chap. xii. 26.

enough to satisfy his wants, not to “fulfil his lusts.”1 Indeed ‘he can never want a sufficiency, because his desires are moderate, and he makes a temperate use of God’s blessings.’2 He therefore shall eat to his satisfying, while the wicked shall want. Jacob was fed with the best of the land, .while the Egyptians were destitute 3 Elijah was fed — first by ravens, afterwards by a widow, when the wicked nation were in extremity.4 The fare of the righteous may be coarse, and that of the wicked “sumptuous.” But did not Daniel and his friends eat their pulse with more satisfaction, than their fellow-captives did their richer dainties ?3 And — as to higher food and heavenly satisfaction — Christ is a substitute for every thing — nothing for him. — ‘If then,’ as the noble Luther declares, ‘we live here by begging our bread, is not this well-recompenced, that we are nourished with the food of angels — with eternal life and Christ himself?’6

Such a chaos of desires is the soul of the wicked, that no abundance can satisfy his want. Ahab’s crown could give him no rest, without Naboth’s vineyard.7 So full is the ungodly heart of insatiable cravings !3 But how intolerable will be this conscious want throughout eternity, when a drop of water to cool the tormented tongue shall be denied !9