Proverbs 14

1. Every wise woman buildeth her house; but the foolish plucketh it down iviik Tier hands.

WE have seen the wife to be a blessing or curse to her husband.10 Such is she to his house. Her wisdom may supply many of his defects; while all the results of his care and prudence may be wasted by her folly. The godly matron instructs her children by her example, no less than by her teaching. She educates them for God and for eternity; not to shine in the vain shew of the world, but in the Church of God. Her household order combines economy with liberality ;n strict integrity in the fear of God.12 Thus, as godly servants bring a blessing to the house,13 so does the wise woman build her house141 under the blessing of God, ’ establishing it in a firm and durable state.’15 Who can estimate the worth of a Christian mother — a Hannah15 — an Eunice?17

i Chap. x. 3. Ps. xxxiv. 10; xxxvii. 3, 18. 2 Bishop Patrick.

3 Gen. xlvii. 11 — 13. 4 i Kings xvii. 1 — 11; xviii. 5. 5 Dan. i. 12 — 16.

6 Luther on Psalm cxxxii. 16. Comp. Psalm xxxvi. 8. John vi. 35, 55.

7 1 Kinjis xxi. 1 — 4. Job xx. 20 — 22.

8 Psalm xvii. 14. Isa. lxv. 13, 14. Hos. iv. 10. Mic. vi. 14.

9 Luke xvi. 24. w chap. xii. 4.” Chap. xxxi. 13, 18 27.

12 Ibid. ver. 30. w Gen. xxx. 27; xxxix. 5. u chap. xxiv. 3 — 5.

‘5 Diodati. Chap. xxxi. 28 — 31. w 1 Sam. i. 27, 28. w 2 Tim. i. 5; ui. 15.

But mark the foolish woman — her idleness, waste, love of pleasure, want of all forethought and care — her children’s wills allowed — their souls neglected — their happiness ruined! We see her house plucked down in confusion. A sad issue, if an enemy had done this. But it is the doing — or rather the undoing — of her own hands. In proportion to her power and influence is her capability of family mischief. Such was Jezebel — the destroyer of her house.

What responsibility then belongs to the marriage choice, linked with the highest interests of unborn generations! If ever there was a matter for special prayer and consideration, this is it. Here to eir once, may be an undoing of ourselves and of our house. Of how little account are birth, fortune, external accomplishments, cornoared with godly wisdom /2

2. He that walketh in his uprightness feareth the Lord: but he that is perverse, in kis ‘ways, despiseth him,

There can be no stream without the fountain. Grace in the heart is the spring of the upright ivalk.3 The proof that we believe the reality of religion, is that we walk in the power of it. The proof of the influence of the fear of God is, that we “are in it all the day long,”4 not saints in our prayers, and worldlings in our conduct; not substituting active zeal for personal devotedness; not teaching our families half of religion — to read and pray; but “whatsoever things are true, honest, just, pure, lovely, and of good report — to think on these things.”5 Man may boast of his moral uprightness — that he would scorn a mean action. But the heart-searching Saviour lays open the root of worldly selfishness, and shews his way to be perverse before him.6 Does he remember — or does he know — while he slumbers in the delusion of external decency, that the allowed supremacy of any earthly object,7 or the indulgence of a secret lust8 — brings him under the fearful guilt of the despising God?

3. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve him.

How many figures does the wise man employ to shew the destructive evils of the tongue !9 Here it is a rod10 — a rod of pride. The rod in the mouth is often sharper than the rod in the hand. Sometimes it strikes against God11 — sometimes it is “the rod of his anger”12 against his people permitted,13 yet restrained.14 Always in the end is it the rod for ihefool himself.15 Yet when the heart is humbled, and filled with wisdom, the tongue becomes the pre-

1 1 Kings xvi. 31 — 33; xxi. 24, 25. Comp. 2 Kings, xi. 1.

2 Mr. Scott here aptly quotes the proverb — that ’ a fortune in a wife is better than a fortune with a wife.’

3 Chap. iv. 23. Matt. xii. 33. Chap, xxiii. 17. 5 Phil. iv. 8.

6 Luke xvi. 14, 15. * 1 Sam. ii. 29, 30. 8 2 Sam. xii. 9, 10.

s Jor. xviii. 18. 10 Ezek. vii. 10, 11.

“Ex. v. 2. Psalm xii. 3, 4. 2 Kings xix. 10 — 13. 12 Isa. x. 5 — 14.

13 Rev. xiii. 5, 6. w Ps. cxxv. ‘3. Psalm lxiv. 8. Jer. xxv. 8 — 14 servative from imminent dangers — even from the threatened scourge of the rod of pride*

Were this iron rod to rule the earth, who could tolerate the abodes of men?3 But adored be the grace, which converts this unruly boasting member of unrighteousness, to be “an instrument of righteousness unto God!”4

4. Where no oxen are, the crib is dean: but much increase is by the strength of the ox.

Oxen are the Eastern instruments of husbandry.5 Where, therefore, no oxen are, to till the ground, the crib is clean.6 Be cause, where is no labor, there can be no food wherewith to supply it. God works by means, not by miracles. There must be good husbandry, in order to an abundant harvest. Let the ox be put to his work, and much increase will be by his strength. In the spiritual husbandry, where there are no laborers, all is barrenness and desolation. But see the much increase — the harvest of precious souls — the fruit of their strength and effectiveness.8 “In all labor” — both in the natural and spiritual husbandry — “there is profit.”9 But God will never acknowledge a slothful ser vant.

5. A faitnful witness will not lie; but a false witness will utter lies.

This might seem to be a truism — unworthy of inspiration. But a closer inspection brings out a valuable maxim of practical wis dom. A faithful witness is moved neither by entreaties nor bribes, neither by promises nor threats, to swerve from truth. He is the man to trust. He will not lie. But a false witness has lost all principle of truth. He will utter lies — without any inducement but his own interest or pleasure. Flee from his very breath.10

The faithful witness answers God’s requirements.11 He is there fore his delight.12 He is the citizen of the heavenly Zion,13 and the ornament of Godliness.14 In the Sacred office he will not lie. His spirit is firm and independent.11 His message is full and transparent truth.16 But the false witness is a true child of “the father of lies.”17 Awful indeed is his utterance in common life ;18 more awful in the profession of the gospel ;19 awful beyond conception in the Sanctuary.20 A minister of God in his commission — a Minister of Satan in his work,21 delivering a lying message; “subverting the gospel of Christ,”22 to the destruction of his people, to the double destruction of his own soul.

1 Chap. xii. 6. 2 Job v. 21. Psalm xxxi. 19, 20. 3 psalm lvii. 4; cxx. 5 — 7.

4 Rom. vi. 13. s Deut. xxii. 10; xxv. 4. 1 Kings xix. 19. Job i. 3, 14.

6 See Amos iv. 6. Psalm cxliv. 13, 14.

8 1 Cor. iii. 9; ix. 9, 10. 1 Tim. v. 18, and the image of the minister, Rev. iv. 7 seem to warrant this application of the proverb.

s Verse 23. w chap. xxv. 19. Psalm li. 6.

w John i. 47. & Psalm xv. 2; xxiv. 3, 4. Isa. xxxiii. 16 — 17.

“Phil. iv. 8. is Acts xxvi. w i Thess. ii. 3, 4.

w John viii. 44. 1 Kings xxi. 13. Comp. verse 25. l8 Chap. vi. 19; xxv. 18. Acts v. 1-4. 20 Jer. v. 31. Ezra xiii. 4 — 16. 21 3 Cor.

a Gal. i. 7.

Thus “the good and the corrupt tree” — each brings forth its own fruit1. Let us remember, that our principles — good and evil — are exemplified in the most trivial transactions, and gather strength from the slightest, as well as from the most important exercise.2

6. A scorner seeketh wisdom, and findeih it not: but knowledge is easy unto him that under standeth.

What then? Is the promise belied — “He that seeketh findeth?”3 The failure lies at the scorner ’s own door. He seeks in deed, but without seriousness ;4 without honesty of purpose ;5 without delight ;6 for his own interest.7 He ’ finds therefore matter enough for his humor, but none for his instruction P8 He charges the darkness upon the Scripture — riot upon his own heart. He feels himself able to comprehend the subject, and therefore free to reject what is beyond his conception, or contrary to his prejudices. He scorns the humbling submission of faith, so that the glory even of the wisdom of God is foolishness with him.9 No wonder that while he makes an effort to seek, hefmdeth not.10 He seeks his object, but neglects the means, and perishes in the scornful-ness of his own unbelief.11

To another class of seekers knowledge is easy.12 The Ethiopian Eunuch gathered his knowledge from simplicity.13 God gave him a ready will, a right taste; and in “doing his will he knew his doctrine.”14 Obedience is the path of understanding. “Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven.”15

Shall not we thus unite with our Divine Master in adoring the gracious Sovereignty of this dispensation? “Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”16 Shall not we seek for deeper. humility, as the pathway to higher instruction? While we “are in our Father’s hands” as the object of his love, think of the privilege of “sitting down at his feet, every one to receive of his words.”17

7. Go from the presence of a foolish man, when thou perceivest not in him the ‘ips of knowledge.

Fellowship with the ungodly is absolutely forbidden. And it is never safe to contradict a plain command.18 Let us labor to win their souls to Christ. But the rule of prudence directs — “Cast not your pearls before swine.” ‘Avoid’ — says the holy Leighton — ’ the mixture of an irreverent commonness of speaking of holy things

i Matt. vii. 17, 18; xii. 33. Comp. Chap. xii. 17. 2 Luke xvi. 10.

3 Matt. vii. 7, 8. Isa. xlv. 19. 4 John xviii. 38.

s Jer. xlii. 1 — 3; xliii. 1 — 4. Ezra xiv. 1 — 4; xx. 1 — 3. Matt. xxii. 15, 16. 6 Chap. xvii. 16; xviii. 2. * Acts viii. 18 — 23.

8 Lord Bacon quoted by Bishop Patrick. 9 Rom. ix. 31, 32; x. 3.

1° Chap. xxiv. 7. 2 Ti.n. iii. 7. ll I Cor. iii. 19. Chap. viii. 9; xvii. 24.

13 Acts viii. 27 — 39. Comp. Psalm xix. 7; cxix. 130.

* John vii. 17. Matt. vi. 22. 15 Matt, xviii. 4. Comp. Ecc. xxxix. 24.

‘« Matt. xi. 25, 26. Deut. xxxiii. 3. is chap. ix. 6. 2 Cor. vi. 1 1 — 17.

indifferently in all companies.’1 Therefore — when we perceive not in the foolish man the lips of knowledge — go from his presence. Some may be called to dispute with him. But take care that the call is clear. It is at least the safest path to despatch your business with him as in a shower of rain, arid not to loiter in his society.

Sweet indeed is the glow of the Saviour’s name upon the young Christian’s lips. Its warmth may put elder Christians to shame. But we must warn him — Harm may be got in an imprudent endeavor to do good. Confess your Master, wherever he may open your door and your mouth. But better retreat from cavillers.8 i ou may be foiled by specious reasonings. Beware of tampering with your simplicity by the hazardous experiment how much poison your constitution may bear.3 If our Lord exposed himself to moral danger — yet think of the impenetrable cover of his sanctity — his perfect self-government — his rules of godly prudence. Do we feel secure in the strength of our Christian habits? None are so confirmed as to be safe in relaxation of watchfulness, arid wanton rushing into danger. There is a perpetual warfare with the old principles of corruption. No dependence can be placed upon any habits, that do not produce right conduct, and right apprehension of present duty. The path of sin is much more easily avoided than relinquished. We can far more readily keep out of the course of the stream, than stem the torrent. Walk closely with God; and under his cover and shield bear a protest against the ungodly.4 Commune much with his people. The very sight of a man of God is refreshing.5

8. The wisdom of the prudent is to understand his way: but the folly of fools is deceit.

This is not the wisdom of the learned, but of the prudent; not abstract and speculative, but sound and practical. It is self-knowledge and self-control looking upward for Divine guidance. And how much is this wisdom needed to understand our way! The restless professor eagerly follows his own impulse. His constitutional bias interprets Providences, and makes openings for himself. Every thing is out of place. He is so “fervent in spirit,” that he becomes “slothful in business.” He conceives himself to be doing good; the more so because it is different from his brethren. He pleads the constraint of zeal as an excuse for indiscretion; as if religion was meant to destroy, and not rather to rectify, his judgment.

But “God hath made every thing beautiful in his time.“6 Religion is an orderly thing, as wise as it is warm. Whatever be the excitement to an irregular course, more good is done in steady consistency. To break the ranks in disorder; to” busy ourselves in

Matt. vii. 6. Leighton in loco. Vol. iii. 2 Chap. ixvi. 4. 1 Tim. vi. 4. 5. 1 Cor. xv. 33. 4 psalm cxix. 114. 115. 6 chap, xxvii. 9, 17.

* Eccl. iii. 11.

other men’s matters;’n to be eager to understand our neighbor’s way,2 obscures the light upon our own. The true wisdom is to understand what belongs to us personally and relatively.3 “As God hath distributed to every man, so let him walk, and abide with God.”4 Let the eye do the work of the eye, and the hand of the hand. If Moses prayed on the Mount, and Joshua fought in the valley,5 it was not, because the one was deficient in courage, or the other in prayer; but because each had his appointed work, and understood his own way. Many steps of our way are different from our neighbors, arid may often be difficult to discern; being rather involved in the principles, than expressed in the detail, of Scripture. But the wisdom of the prudent will enable us to understand what the will of the Lord is.6 “A single eye” and a sound heart will make our way plain.7 True greatness does not consist in doing extraordinary things, but in doing common things from a right motive.

But while the attention of a truly wise man is occupied in ascertaining the conduct which his duty calls him to pursue, the arts of deceit engross the polluted minds of the wicked.8 Their wisdom of deceit is really folly. Gehazi’s overreaching wisdom proved folly in the end.9 Daniel’s accusers “were taken in their own craftiness.”1® Ananias and Sapphira vainly endeavored to hide their covetousness under the cover of liberality.11 Who can deceive a heart-searching God? The attempt to do so is fearful provocation — certain confusion.

9. Fools make a mock at sin: but with the righteous there is favor.

What! Are there such as will count sin a sport? They have never seen the sight — never felt the weight Look into eternity. Is hell a matter of sport? Look deeper still. How does God feel it ?12 How did Christ sink under the load? Shall we make a mock at that, which was a crushing burden to the Son of God? Go to Gethsemane. Go to Calvary. Learn there what sin is.13 Ask converted souls — awakened consciences — dying sinners — do they speak lightly of sin? How will the wretched mocker call himself in eternity what God calls him now — a fool! The mocking can not be beyond the grave; except it be the sport of the cruel enemy at the unchangeably hopeless torments of his deluded victim. The damnation of souls is sport in hell. Is not then the poor mocker, rushing into the woe — the object of our pity and prayer? We warn — we weep — we would yearn over him.

The righteous — they cannot mock, like this hardened fool. While ’ he makes himself merry with his sin, and scoffs at the re-

1 1 Pet. iv. 15. Comp. 1 Thess. iv. 11. 2 Thess. iii. 1 1, 18.

2 John xxi. 21, 22. 3 1 Kings iii. 6 — 9. Eccl. viii. 5 4 1 Cor. vii. 17, 20, 24. $ Ex. xvii. 9 — 13.

s Eph. v. 17. Col. i. 9, 10; iv. 12. * Matt. vi. 22.

f French and Skinner’s Translation of Proverbs.

9 2 Kings v. 20 — 27. 10 Dan. vi. 24. 1 Cor. iii. 19.” Acts v, 1 — 10.

12 Isa. xliii. 24. Jer. xliv. 4. Ezck. vi. 9. Amos ii. 13.

13 Matt. xxvi. 36, 38; xxvii. 4G.

proof and judgment which pertains thereunto ;n “they have the mark of those that sigh and cry for the abominations of the land” — the sure seal of the Lord’s favor* Soon does the sport of the fool come to an end. But here is favor unchangeable — abundant. Our God looks over, pities, bears with, guides, loves, saves, eternally. What are crowns and kingdoms compared with such a portion!

10. The heart knoweth its own bitterness: and a stranger doth not intermeddle with his joy.

A graphical illustration of man’s proper individuality! “What man knoweth the things of a man, save the spirit of a man* that is in him?”3 The history of the soul is unseen by human eyes; but it jp. fully known and felt by the conscious subject. Each knoweth hiSQwn bitterness — deep — interior.4 The most poignant sufferings often arise from causes, which cannot be told to our dearest friend.5 No two of us are framed alike; and this diversity of mind and character precludes a perfect reciprocity, even in the warmest glow of human sympathy. Each only knows where the heart is wrung. Each therefore must in a measure tread a solitary path, and in that path often submit to be misunderstood. Hannah — knowing her own bitterness — was rashly rebuked by him, who ought to have been her Comforter.6 Gehazi harshly repelled the Shunamite, through ignorance of her bitter sorrow.7 Job’s friends, frcm misconception, proved to be “miserable comforters — physicians of no value.”8

But think of Him — who made himself “a man of sorrows,” that he might be “touched with the feeling of our infirmities.”0 Here is perfect sympathy. The hearts bitterness is experiment ally known, and effectually relieved.10 Alive as he is to all our sorrows.11 none of his members are too low for his highest and most endearing thought. Into this bosom we may pour the tale of woe, which no ear beside can receive. My Saviour! Has my heart a bitterness, that thou dost not know, that thou dost not feel with me, and for which thou dost not provide a present cordial and support?

No less individual is the heart’s joy. It lies deep within itself. A stranger doth not’ intermeddle with it. Michal could understand David’s bravery — not his joy. She knew him as a man of 2 Ezek. ix. 4 — 6. 2 Kings xxii. 19, 20. Dan. ix. 4 — 2t. See the contrast by God himself. Isa. lxvi. 2 — 5.

s 1 Cor. ii. 11.

4 1 Kings viii. 38, 39. ‘Every one is inwardly the only true and faithful judge of his own joys and sorrows, and none else can truly perceive them.’ — Diodati in loco. ‘Each mind has an interior apartment of his own, into which none but itself and the Divinity can enter.’ — Foster on a Man writing memoirs of himself, Letter vii.

5 Thus the Saviour separated himself even from his chosen disciples. Mark xiv* 32-35.

6 1 Sam. i. 10 — 13. 7 2 Kings iv. 27. 8 Job xiii. 4; xvi. 2. Isa. liii. 3. Heb. iv. 15. w Isa. 1. 4, 5.” Ibid. lxiii. 9.

war — not as a man of God. Indeed, joy is a plant in “a garden enclosed” — a stream from “a fountain sealed.”2 It is “the secret of the Lord, which is with the righteous.”3 It is the indwelling “Comforter, whom the world cannot receive.”4 Yes! truly — that is the highest joy, that lies covered from observation — that the man hides in his own bosom. There is no noise or froth on the surla.ce. But the waters flow deep from a Divine spring. Christ <akes the believer apart from the crowd, feeds him on hidden manna.6 and makes him partaker of his own joy. Whatever cause there may be for mourning, there is infinitely more ground for joy; and mourning will soon be ended forever.6

1 1. The house of the wicked shall be overthrown: but the tabernacle of the up right shall Jiourish.

The feeblest state of the upright is more stable than the prosperity of the wicked. They build a house. The earth is their home, where they would settle, and take their rest. The upright — knowing the uncertainty of earth, and seeking a better house — only set up a tabernacle7 — weak and trembling. Yet the house is overthrown and the tabernacle flourishes.8 The strongest support of man totters.9 The support of God to the weakest is Omnipotence.10 The eye of sense seems however to see the contrary — the flourishing of the wicked, and the overthrow of the upright. And a sore trial is it to the servant of God.11 But “we must walk by faith, not by sight.”12 “The sanctuary” — the word of God — will explain.13 Wait awhile. The great day will set all in order before us, and show that “the Judge of all the earth ‘doeth right.”14 Meanwhile let us leave him to do his own work, and to fulfil his own word in his own time.

12. There is a way which seemeth right unto a man: but the end thereof are the ways of death.

The way of open ungodliness is manifestly wrong.15 And who can doubt the end ?16 But other paths in the broad road — seemingly right — are not less certainly in their end, the ways of death. Thus does “the fool — right in his own eyes,“17 mistake death for life. Indeed it is the fearful property of sin to hide its own character and tendency. The blindness increases in proportion to our familiarity with it. Its victim ‘• feedeth on ashes; a deceived heart hath turned him aside, so that he cannot deliver his soul, nor say, Is there not a lie in my right hand?”18

‘Take care then’ — as the saintly Leighton warns us — ’ of sleeping unto death in carnal ease.’19 Look well to the foundation and

1 1 Sam. xviii. 13, 20, with 2 Sam. vi. 12 — 16.

2 Can. iv. 12. 3 Chap. in. 32. Ps. xxv. 14. 4 john xiv. 16, 17. s Rev.ii. 17. 6 isa. ix. 20. Heb. xi. 9, 10.

8 Chap. iii. 33; x. 25; xii. 7. 9 Job viii. 15. Psalm xlix. 12.

10 Isa. xl. 29; xli. 10, 14 — 16. Psalm lxxiii. Jer. xii. 1. 12 2 Cor. v. 7. »3 Psilm lxxiii. 16, 17. Comp. Job xviii. 14 — 17, 21.

14 Gen. xviii. 25. Psaln? lviii. 11. i Tim. v. 24. 16 1 Cor. vi. 9, 10,

Chap. xii. 15; xvi. 2.” isa. xuv. 20. w On 1 Pet. iii. 21.

soundness of thy faith. Search carefully both thy Bible and thine heart. Go to the Lord in prayer, and to his Ministers, to show you the true way.2 “Prove thine own work.”3 If not a bold rebel against thy God — hast thou yielded freely thine heart to him? If thou be free from open wickedness, art thou not equally free from vital godliness? The most moral unrenewed professor is the slave of sin. Terrible indeed will it be to meet the bridegroom with a bright, but unfurnished lamp — to fall from high expectations of heaven into the depths of hell !4 The Lord keep our eye steadily on the end of our way, and make that end sure for heaven!

13. Even in laughter the heart is sorrowful: and the end of that mirth is heaviness.

Many a sigh is heaved amid the loud laughter of folly.5 Aa soon might true joy be found in hell, as in the carnal heart. As soon might we “gather grapes, of thorns, or figs of thistles,” as this “fruit of the Spirit”6 from ’ nature’s barren soil.’ As soon might the tempest-tossed ocean be at rest, as the sinner’s conscience.7 He may feast in his prison, or dance in his chains. He may drink away his trouble. But it is a vain show of happiness. Ask him what is in his bosom. Is not his smile a counterfeit to hide a reality of woe? The voice of conscience and experience will make itself heard — “It is mad — what doeth it?”8 If he has found a diversion from present trouble, has he found a cure from everlasting misery? It is far easier to drown conviction than to escape damnation. And to be merry for a day, and to be in torment for eternity — who would envy — who would not flee from — such a portion?

Nor do we speak only of the coarse mirth of the vulgar. Take the fullest cup of earth’s best joys. What is this to satisfy desire, to allay trouble, to meet eternity? Even the present end of this short-lived mirth is heaviness9 — sometimes so intolerable, that death is fled to — as the cure of the anguish; and to avoid the fear of hell, the wretched sinner leaps into it.10 And at best eternity will change the face of this mirth, when that will remain, which would be the most desirable riddance — the sting of conscience, as enduring, as the pleasures of sin were momentary.11

But the end of that mirth seems to imply another mirth with a different end. Contrast the prodigal’s mirth in the far country, with his return to his father’s house —” They began to be merry. r 1? The fruit of carnal mirth ends in heaviness. Penitential sorrow begets a mirth, that ends in everlasting joy.13 Lord! choose mine inheritance for me among thy weeping people.

14. The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.

1 2 Cor. xiii. 5. 21 Sam. xii. 23. Mai. ii. 7.

e Gal. vi. 4. Ps. cxxxix. 23, 24. * Matt. xxv. 1 — 12. 5 Esth. v. 9 — 13

e Matt. vii. 16. 1 Isa. lvii. 20, 21. 8 Eccl. ii. 2.

9 1 Kings i. 9, 41, 49. Dan. v. 3 — 6. Amos v. 3 — 7.

ic 2 Sam. xvii. 23. Matt, xxvii. 3 — 5. Luke vi. 24; xvi. 21 — 24. Rom. vi. 21 tt Luke xv. 13 — 24. w Psalm cxxvi. 5, 6. Isa. xxxv. 10.

Every spot is not the leprosy. Every mark of sin does not prove a backslider. “A man may be overtaken in a fault;”1 or it may be the sin of ignorance ;2 or sin abhorred, resisted, yet still cleaving.3 Backsliding implies a wilful step; not always open; but the more dangerous, because hidden. Here was no open apostacy, perhaps no tangible inconsistency, Nay — the man may be looked up to as an eminent saint. But he is a backslider in heart. A secret canker of ua watchfulness, neglect, or indulgence, has insensibly “devoured his strength.”4 The first step — instead of alarming, and bringing him to secret weeping8 — hurried him onwards from one liberty to another, till he lost all power of resistance. His unsound ness was known to God long before it was manifested to the Church. Before the matter of Uriah, indolence and security had probably unhinged the man of God, and laid him open to the tempter.6 The backslider needs no other rod than his own ways. To be jilled with them — thus to become the fountain of his own misery — is the most fearful of all Divine judgments.7

The good man is also filled from himself;3 yet not — as the backslider — with misery, but with solid satisfaction. God has given him a fountain fed from a higher fountain; a living spring within himself;9 the witness of the Spirit;10 the life and joy of the Heavenly Comforter ;n the rejoicing testimony of his conscience ;18 the assured hope of glory.13 This is not independent of God — the one source of self-sufficiency. But it is Himself dwelling in the heart, and filling it with his fulness. Let the sinner compare the satisfaction of sin and godliness’ — the curse and the blessing — and lift up his heart for the direction of a right choice.

15. The simple believeth every word: but the prudent man looketh well to his going.

To believe every word of God is faith. To believe every word of man is credulity. Faith is a principle of infinite moment. Eternal life and death hang upon it.14 But it must be grounded upon evidence, and it can only be exercised according to the character and measure of the evidence. An indiscriminate faith is therefore fraught with mischief. Was not the world ruined by this simpli city’?15 Often since has it been the occasion of sin,16 and even of downfall. 17

Look at the fruit of this folly in the Church, when “our faith stands in the wisdom of men, not in the power of God.”13 Men be come loose in fundamental principles. They are “carried about with divers and strange doctrines,” and never know ‘• the good

1 Gal. vi. 1. 2 Lev. iv. 2. Num. xv. 23 — 29. Heb. v. 2; ix. 7.

3 Rorn. vii. 15 — 24. * Hosea vii. 9. Comp. Judg. xvi. 20. Matt, xxvi, 75. 6 2 Sam. xi. 1, 2. t psaiin xxxii. 35. jer. ft. 19; iv. IS.

8 aura/rys Phil. iv. 11, self-sufficiency. Comp. 2 Cor. ix. 8. — Gr.

9 John iv. 14. Rom. viii. 16. 1 John v. 10. John xiv. 16, 17. »2 2 Cor. i. 12. Comp. Gal. vi. 4. w Col i. 27. Heb. x. 34.

n Mark xvi. 16. John in. 36. Gen. iii. 1 — 6.

w Ibid, xxxix. 19. 2 Sam. xvi. 1 — 4. Esth. iii. 8 — 11.” 1 Kins xiii. 11 — 19

w 1 Cor. ii. 5.

thing of a heart established with grace.“1 The novelties of fancy; accredited by some favorite name, readily pass for the revelation of God. We do not thus sit down to our food blindfolded; not knowing whether we take food or poison. But how ready men are to drink of any cup that is presented to them, like children, who think every thing good that is sweet. Thus are “unstable souls beguiled” and corrupted from their simplicity.2 Errors — never solitary — are built upon some partial, insulated, or perverted truth. Excitement of feeling comes in the place of solid practical principle.

But the prudent looketh well to his going. Cautious consideration should mark our general conduct; trying before we trust; never trusting an uncertain profession.3 Specially in the Church — carefully ponder whom we follow. Sift the most plausible pretensions.4 Never set up great names against the Divine testimony.5 Admit only the one standard; like the noble Bereans, who would not believe even an apostle’s word, except it was confirmed by the written testimony.6 Ask wisdom of God. Carefully regulate the energy of religion by the Divine rule. Enlist feelings on the side and under the direction of sound judgment. This prudent carefulness will exhibit a well-ordered Christian profession.

16. A wise man feareth, and deparleth from evil: but the fool raetli, and is confident.

Fear is sometimes thought to be an unmanly principle. But

look at the terrible extent of the evil dreaded. Without it is

vanity and disappointment.7 Within — it is the sting of guilt.8 Upward — we see the frown of God.9 Downward — everlasting burnings.10 Surely then, to depart from this evil11 — yea. — to fear it worse than death12 — is true wisdom.

The fool however — stout and stubborn in his mind — never fears till he falls. The voice of God is unheard amid the uproar of passion, like a raving tempest. Bravely independent, he sits amid the threatenings of God, as unalarmed, as Solomon amid his brazen lions; carried by his rash will, and blind passion, without apprehending the end and issue of things.’13 His character is here drawn to life. He rageth and is confident. Such a fool was Rehoboam. when his self-willed confidence rejected the counsel of wisdom and experience.14 Such a fool was ‘the raging Assyrian, blindly confident in his own might, till the God whom he despised, turned him oack to his destruction. And will not the child of God bless his Father’s painful discipline, so needful to curb his raging will, and oring down his high confidence ?15 “Thou hast chastised me] and

1 Heb. xiii. 9. Comp. Eph. iv. 14. 2 Tim. iii. 7.

2 2 Pet. ii. M 2 Cor. xi. 3. 3 i Sam. xxii. 22. Neh. vi. 2 — 4. John ii 24 4 1 Thess. v. 21. 1 John iv. 1. 5 isa. viji. 09. 6 Acts xvii. 11.

J ?°?” 8Ai -8 C,happ xiiip 15’ J Cor- xv- 5G- 9 John “i- 36.

10 Psalm ix. 17. Mark ix. 44. n Gen. xxxix 9 10

12 Dan. iii. 10 — 18; vi. 10. Comp. Luke xii. 4. 5

‘3 Diodati, 2 Chron. xxr. 15-22 u i Kings xii. 13 — 15

15 2 Kings xix. 28 — 3”

I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God,”1

17. He that is soon angry dsaleth foolishly: and a man of wicked devises is hated.

Different gradations of sin are here opposed to each other — the sudden passion, and the deliberate purpose — the gust, and the continuance of the storm. An hasty temper convicts us of foolishness before our fellow-men.2 What frightful mischief may be the consequence of an angry word !3 How fearful did the “man after God’s own heart” suffer the fire to burst out.4 Who then — with this example before us — will dare to let down the watch? But are these sins of temper matters of sorrow and humiliation? Does the remembrance of their cost to our crucified Friend exercise our constant watchfulness and prayerful resistance? Is not the rod of our loving Father sometimes needful to bring conviction of their guilty foolish ness ?5 Oh! for a rich voiichsa foment of that “charity, that is not easily provoked!”6 ‘Let us give our hearts no rest, until we have purged their gall, and tempered and seasoned them with the sweetness and gentleness of our Lord and Saviour.’7

But sin grows from weakness to wilfulness. ‘The first makes a man contemptible — the second — abominable.’8 Wicked devices:9. cherished malice ;10 one act preparing for another; always aiming at the uttermost11 — all this shows the true picture of man — “hateful, and hating one another.”12 Such a man is hated of God, as “an abomination.”13 Man holds him up to his righteous scorn.14 Absalom’s pillar — the monument of his name — is to this day the object of universal contempt. 15 The hatred of Hainan’s wicked devices is perpetuated from generation to generation.16 Why are these warnings, if we regard them not? Our dignity is our likeness to God! What shame and degradation must there be in this contrariety to him!

18. The simple inherit folly: but the prudent are crowned with knowledge.

The simple and prudent are again17 contrasted. The child of Adam is born to folly.18 That is his inheritance. He “received it by tradition from his fathers”19 — yea — from his first father.20 So long as he remains simple, he confirms his title. Unlike an earthly inheritance, he cannot relinquish it. He holds it in life, and when he “returns naked to the earth, from whence he came,”21 he still holds it firm in death, and reaps its bitter fruits throughout eterni-

1 Jer. xxxi. 18. 2 2 Kings v. 11 — 13.

3 Judg. xh. 1 — 6 Jam. iii. 5. * 1 Sam. xxv. 21. s Num. xx. 10 — 12.

6 1 Cor. xiii. 5. 7 Daille on Col. iii. 8. Comp. Col. iii. 13. 8 Diodati.

9 Psalm xxxvi. 2 — 4; lxiv 2 — 9. Isa. xxxii. 7. Jer. v. 26 — 29.

10 Gen. iv. 8; xxvii. 41. 2 Sam xiii. 22 — 29. ll 2 Sam. xv. 2 — 12.

w Titus iii. 3. 13 chap, vi 1C — 18.” psaim Hi. 2 — 7.

15 Calmet mentions the habit of passing travellers throwing stones at Absalom’s pillar, to show their hatred of a son’s rebellion against his father; and that now the accumulation of stones hides the lower part of the monument. This tradition is confirmed by recent travellers.

“Esth. iii. 6; ix. 23 — 28. 17 Verse 15; xii. 16. 18 Job xi. 12.

i» 1 Pet. i. 18. 20 Gen. v. 3. Psalm li. 5. 21 Job i. 21. 1 Tim. vi. 7.

ty. Here is no injustice — no just cause of complaint. Sinner! in not wisdom freely offered to thee in asking for it?1 Dost not thou therefore continue simple only by thy wilful neglect? If knowledge is at hand, to be satisfied with ignorance, is to throw away a talent of inestimable price. ‘I confess’ — says Doctor South — ; God has no need of any man’s learning; but certainly then he has much less need of his ignorance.’2 The prudent — instructed in heavenly knowledge — are enabled to behold Divine objects in a Divine light. Is not this knowledge therefore their crown — not of laurel — not of perishing gold — but beautifying the man with all the light, holiness, joy, and glory of life eternal? This is not a religion of eccentric singularities — obscuring the glory of the Divine image. Steady consistency is stamped upon it, such as enthrones its possessor in the conviction and regard even of those, who are unfriendly to his principles.3 Thus “the wise” in this life, “inherit glory.”4 What shall be their glory in eternity — sitting on the throne of God — crowned with the hand of God himself!

19. The eM bow before the good; and the wicked at the gates of the righteous.

This is not the general rule of the present dispensation. Righteous Lazarus bowed at the wicked marts gate.5 Thus faith is tried,6 and the foundation of our heavenly hopes more deeply grounded.7 And yet often has the very letter of the proverb been verified. The Egyptians and Joseph’s brethren bowed before Jo seph ;8 the proud Pharaoh and his people before Moses ;9 Saul to David;10 Jehoram and Naaman before Elisha ;11 Hainan before Esther’;12 the magistrates before the Apostles.13 More often still is the spirit of this proverb illustrated in the constrained testimony of the wicked to the pre-eminence of the righteous.1* The millennial era will exhibit a more glorious fulfilment.13 The grand consummation will set all things right, and shed a Divine splendor over this profound aphorism. “The upright shall have dominion over the wicked in the morning.16 “The saints shall judge the world.”17 They shall then appear in their suitable rank, exalted with their glorious Head over the whole creation.18 Oh! let the sunshine of this glory irradiate every clouded morn. If this be not enough to counterbalance the scorn of the ungodly, where is our faith? Had we a clear apprehension of this glory, should we have an eye for any thing else? Would not all besides — except as it had a reference to this day — be an utter impertinence?

20. The poor is hated even of his own neighbor: but the rich hath many friends,

i James i. 5. 2 Sermon on 1 Kings xiii. 33, 34. Vol. 1.

3 1 Pet. ii. 12; Hi. 16. 4 chap. iii. 35. 5 Luke xvi. 19 — 21.

s Psalm lxxiii. 12 — 17. * 2 Cor. iv. 17, 18. Heb. x. 32 — 34; xiii. 13, 14.

s Gen. xli. 43; xiii. 6. * Ex. viii. 8; ix. 27, 28; xi. 8.

1° 1 Sam. xxiv. 7- -21; xxvi. 21. 2 Kings iii. 12; v. 9.” Esth. vii. 7.

“Acts xvi. 37 — 39.” Chap. xvi. 7. Rev. iii. 8, 9.

is Isa. xlv. 14; xlix. 23; Ix. 14. Dan. vii. 22. Rev. xx. 4.

is Psalm xlix. 14”. Comp. Mai. iv. 1 — 3, also Wisd. v. 1 — 5. w l Cor. vi. 2.

is Rev. ii. 2t>-28; iii. 21.

An humbling — but how common an illustration of native selfishness! Sometimes however we hear of cheering exceptions. “Ruth clave to Naomi” in her poverty ;l Jonathan to David, when stripped of royal favor.2 But too generally the poor — instead of being pitied and comforted3 — is hated or neglected4 of his own neighbor.5 Yet the rich is not in a more enviable condition. He has many friends indeed to his money and favor, but few to his interest. Many would be the deserters, should a change of circumstance cut off the supplies for their appetites, pleasures, or covetousness.6 But Jesus — how endearing is his love! He was emphatically the Friend of the poor.7 He sought his many friends, among the wretched and forlorn ;8 and still does his powerful compassion plead for those hated ones among their fellow-sinners !9 Shall not we then, like the tried saint of old, look off from earthly destitution in a cleaving confidence in Him as the Rock of our salvation?10 The practical exercise of this confidence will be a vigorous and successful conflict against our selfish propensity; cultivating that tenderness, which — instead of shrinking from the sight of misery — hastens, though at the expense of personal sacrifice, to its sympathizing relief. ll

•31. He that despiseth his neighbor sinneth: but he that hath mercy on the poor, happy is lie.

The last proverb shewed the general standard of selfishness. Here we see its positive sinfulness.12 Some men are so high, that they cannot see their lower brother. Yet infinitely precious and honored may be this despised one, in the Saviour’s eyes, as the purchase of “his blood. And what a span is the distance between him and his most elevated fellow-creature, compared with the infinite space between him and his God! Yet doth he” that dwelleth on high” — instead of despising” — write his name upon him, “raise him from the dust, and lift him out of the dunghill, that he may set him with the princes of his people,”13 The plain command is — “Honor all men”14 — not all with equal measure. But in all, honor our own nature — the remains — however defaced — of the image of God. To look therefore upon the meanest, as if he were made to be despised — to neglect to have mercy on him15 — this is reflecting on God’s own Providence ;16 overlooking his example; setting up our own judgment against his; sinning against his law of love.17 And most fearfully will this sin be visited at the day of recompence. l8

Ruth i. 14, 21, 22. 2 1 Sam. xix. 1 — 7; xxiii. 16

Job vi. 14. Isa. lviii. 7 4 Comp. Gen. xxix. 31.

Chap. x. 15; xix. 4, 7. Luke xvi. 20, 21.

Nil habet infelix paupertas durius in se,

Quam quod ridicules homines facit. — Juvenal.

Chap. xix. 4, 6. Job xxx. 1 — 14. * psalm lxxi. 12, 14.

Matt. iv. 18 — 22: ix. 10, 11. 9 Psalm cix. 31. 10 Job xix. 13 — 27.

Luke x. 33 — 35. 12 Chap. xi. 12. 13 Ps. cxiii. 7, 8.

1 Pet. ii. 17. 15 Chap. xxi. 13. Jam. ii. 13 — 16. iuke x. 31, 32.

Verse 31; xvii. 5. 17 James ii. 1 — 9.

Job xxxi. 13 — 15. Matt. xxv. 42 — 45.

But oh! the felicities of him that hath mercy on the poor ;! “hoping for nothing again.’ 2 constrained by love to Christ and his fellow-sinners! ‘He shall be happy beyond expression.’3 Does not every exercise of love enlarge our own happiness ?4 Do we not ourselves richly feed on the bread with which we “feed the hungry?”5 And will not the great day declare and honor every act of love for our Divine Master ?6

22. Do they not err that devise evil? lut mercy and, truth shall be to them that devise good.

Scripture traces actions to principles. Wicked as it is to do evil, it is far more hateful to devise it.7 Devising is the incipient working of the principle. Devising” evil therefore — if it comes not to the act — shows the purpose.8 They may be men of consummate wisdom in other matters; but here at least do they not err? They miss either their object, or their anticipated happiness from it. Witness the shame of the Babel-builders ;9 the confusion of Haman’s device ;10 the overruling of the wicked plot against our beioved Lord.: How did the devisers thwart their own purpose to their fearful cost! How little did Judas estimate the result of his devising- of evil — “a little matter kindling an unquenchable fire!”12

Children of God! Do you exhibit the same diligence and determination in devising good? Even if your fruit be frustrated, your work will be accepted.13 Mercy and truth are the reward of grace — often set out as the cheering encouragement to practical godliness. What, can be more glowing than the glorious perfections of Jehovah pouring into the soul the quickening energy of Divine blessing — mercy the fountain-head — truth the pledge and fulfilment of unchangeable mercy lu

23. In all labor there is profit; but the talk of the lips tendeth only to penury.

This is not universally true. What profit is in the labor of sin,15 or of ill-timed work? Fruitful also is the talk of teaching lips.16 But the contrast is intended between what is solid on the one hand and what is shadowy on the other — between lawful — well-directed labor, and empty talk. “Bread eaten in the sweat of the face” is the profit of bodily labor.17 But the idler is con-

1 ‘Ut qui miseretur inopum, O beatitudines illius! ’ — Schultens. Scott and Holden also mark the peculiar emphasis of this claim in the repetition of the pronoun. Comp. Psalm xli. 1 — 3; cxii. 9. Jer. xxii. 16. Dan. iv. 27. Matt. v. 7.

2 Luke vi. 35. 3 Scott. * chap. xi. 17. 5 Isa. lviii. 7, 8. 6 Matt. x. 42; xxv. 35 — 40. Heb. vi. 10. t See ver. 17.

s Chap. xxiv. 9. Gen. xi. 4 — 9. 10 Esth. vii. 10.

Psalm ii. 1 — 4. Matt. xxi. 41 — 44. Comp. Job v. 12. Psalm ix. 15, 16.

12 Matt, xx vi. 14 — 16; xxvii. 3 — 5, with Jam. i. 14, 15; iii. 5.

13 1 Kings viii. 18. Comp. Isa. xxxii. 8.

n Gen. xxiv. 27. 2 Sam. xv. 20. Psalm xxv. 10; lxi. 7; cxxvii. 2. Micah vii. 20. ‘Note’ — says an old expositor — ‘that Solomon here is no lawgiver, but an evangelist, leading us unto Jesus Christ. For we can obtain no mercy but in him only. For ‘’ the promises ot God are yea and amen in him.” — Cope in loco.

w Rom. vi. 21, i” Chap. x. 20, 21; xv. 2 — 7. l7 Gen. iii. 19.

EXPOSITION OF THE HOOK OF PllO VERBS. 165

demned to penury upon the talk of his lips. Enlargement of mind is also the profit of mental labor.* But “the prating fool”3 ’ cuts himself off from all advantage, except that of being entertained by his own talk; his business in coming into company not being at all to be informed, to hear, to listen, but to display him self, and to talk without any design at all.’4 Clearly therefore, the talk of his lips tendeth only to penury. Rich beyond conception is the profit of spiritual labor.5 The Son of man gives to the laborer enduring meat. The violent take the kingdom of heaven by force. “The labor of love God is not unrighteous to forget.”6 But the talk of the lips gives husks, not bread. It is ‘all running out in noise.’7 There is no instruction, because there is no “good treasure” within.8 “What manner of communications are these that ye have one to another?”9 — is a searching question. Ministers, doctrines, the externals, circumstantials, disputations of religion — all may be the mere skirts and borders of the great subject,10 utterly remote from the heart and vitals. And indeed, the discussion of the substance of religion, without reverence, without a sense of the Divine presence, and a single eye to edification, will but alienate the precious truths from their true purpose. It will only be the deluding indulgence of a refined lust, tending only to penury. Mere religious talk is a waste of time, and aii injury to the soul. Take care that religious conversation deservce the name. Let the stamp of the profession of the saints of Gcd be visible.10 Let the burning theme of the Saviour’s love flow from the heart.11 Let the beloved “name” be upon our lips ‘- as ointment poured forth,” so that “the whole house” — all that are living with us — •’may be filled with the odor of the ointment,”12

24. The crown of the wise is their riches: but the foolishness of fools is folly.

The godly first are made wise arid honorable by being “crowned with knowledge.“1’ Then the crown of the wise are their riches. For though as a fearful temptation,14 no wise man would desire them; yet as the gift of Godis (an inferior gift indeed — the gift of his left hand)16 they may become his crown. They enhance his reputation; and enlarge his usefulness as a consecrated talent for God. What a crown. were they to David and his wise Son, as the materials for building the temple ;17 and to Job, as employed for the good of his fellow-creatures !18 So that though wisdom” under all circumstances is a blessing, it is especially pronounced to be “good with an inheritance”1*

But if riches are the crown of the wise, they cannot disguise

1 Chap. xx. 3; zxi. 25. 2 Thess. iii. 10 — 12. 2 Ecc. xii. 9, 10.

3 Chap. x. 8, 10. 4 Bishop Butler’s Sermon on the Government of the Tongue

5 Chap. x. 16. 6 J0im vi 97. Matt. vi. 12. Heb. vi. 10.

* Henry. 1 Tim. v. 13. See Bunyan’s graphical portrait of Talkative. 8 Matt. xii. 34. 9 Luke xxiv. 17. 10 Psalm cxlv. 10 — 12.

11 Luke xxiv. 14 — 32. Can. i. 3, with John xii. 3. J3 Verse 18.

‘« Matt. xiii. 22; xix. 22 — 24. 1 Tim. vi. 9, 10. i Kings iii. 13. Psalmcxii.3. Chap. iii. 16. IT l Chron. xxix. 1 — 5. 2 Chron. v. 1.

18 Job xxix. 6 — 17. Comp. Psalm cxii. 9. ECC. vii. 11, 12, fools. They only serve to make their folly more conspicuous, Wasted on their selfish gratifications, they become — not their crown — but their foolishness. The foolish son of this wise father with all his riches, only exposed his folly more egregiously, and lost ten precious jewels from his royal crown.2 Whatever be our talents, let them be traded with for eternity, and they will be our everlasting crown.3

25. A true witness deluerelh souls: but a deceitful witness speaketh lies.

How weighty is the responsibility of testimony.4 Every Christian has in him a principle of conscientious faithfulness. As a true witness he would deliver the innocent from oppression or ruin. But an ungodly man would prove a deceitful witness, the agent of Satan,5 speaking lies for his neighbor’s destruction.6 What need have we to “walk before God” in our words, ready to hazard all for the interests of truth ;7 considering our obligations to one another ;8 realizing our solemn appearing before the God of truth, when ‘; by our words we shall be justified and condemned!”9 If the responsibility be so great to the witness in court, how much more to the witness in the pulpit !10 Oh! Is the Minister of God a true witness, by the declaration of his message, assured, that no other truth — no adulteration of his truth — will deliver souls lu Or is he speaking lies — holding back or denying truth, to the ruin of the souls, whom he was charged to deliver ?12 ‘As they are the most profitable witnesses, which preach to us Jesus Christ; even so, the most exquisite deceivers are they, who under the shadow of religion do set forth men’s traditions.’13

26. In the fear of the Lord is strong confidence: and his children shall have a place of refuge.

li Fear hath torment.“14 It is the trembling of the slave15 — the dread of wrath, not of sin. There is no confidence here. It is pure selfishness. It ends in self. There is no homage to God. But the true fear of God is a holy, happy,16 reverential, principle; not ihat which “love casts out,”17 but which love brings in. It is reverence tempered with love. We fear, because we love. We “fear his goodness”18 no less than his justice; not because we doubt his love, but because we are assured of it.19 We fear, yet we are not afraid.20 The holiest and humblest is the most fixed and trusting heart. The fear of man produces faintness.21 Here is the

1 1 Sam. xxv. 36 — 38. Psaim xlix. 10 — 13. Luke xii. 19, 20.

2 1 Kings xii. 1 — 20. 3 Luke xix. 13, with xvi. 9. 1 Tim. vi. 18, 19. 4 Chap. xxiv. 11, 12. 5 i Kings xxi. 13.

6 Matt. xxvi. 60. Acts vi. 13. Comp. Chap. xii. 6, 17.

7 Psalm xv. 2, 4, 5; xxiv. 3 — 5. 8 gph. iv. 25. Matt. xii. 37. 10 Lavater and Scott in loco.” 1 Tim. iv. 16.

12 Jer. v. 31. Ez. xiii. 17 — 19. Comp. ver. 5.” Cope in loco.

14 1 John iv. 18. Acts xxiv. 25. is Rom. viii. 15.

16 See Psalrn cxii 1. Cornp. xxxiii. 18; cxlvii. 11. Isa. Ix. 5.

“1 John iv. 18. is Hos. iii. 5. Comp. Psalm cxxx. 4.

Heb. xii. 28. 1 Pet. i. 17, 18. 20 Psami cxii. t 7.

Chap. xxix. 25. Jon. i. 3. Gal. ii. 12.

Christian paradox — confidence — strong confidence — issuing oui of fear. Abraham sacrificed his son in the fear of God: yet fully confident “that God was able to raise him up from the dead.”1 The fear of God led the Babylonish captives with unshaken confidence into the fiery furnace/2 And thus does the child of God, while walking in godly fear rejoice in confidence, even in the most frowning dispensation.3 His covenant privilege covers him,4 “and that wicked one toucheth him not,”5

And how happy is the change wrought on our profession! Be fore — we fled from God; now — as kis children — we “flee to him

to hide us.“6 The atonement, which has” made an end of

sin ;*’ the righteousness, which has brought in the sunshine of favor; the intercession, which maintains our standing of acceptance — this is our ground of confidence — strong as death, stronger than hell.7 Yes — if heaven and earth shake, God hath ordained and secured, that his children shall have a place of refuge, such as they need, and when they need ;8 when the enemy is most strongly assaulting;9 at -the last extremity, when every other refuge shall have been swept away.10 Oh! does not every act of faith strengthen our confidence and realize more sensibly the peaceful security of our refuge’!” But remember — nothing short of a full application of the atonement can establish our confidence, and deliver us from slavish fea r and uncertainty.

27. The fear of the Lord is a fountain -of life to depart from the snares of death.

How glowing is this Divine principle! refreshing like the springs of Canaan ;12 full of life13 — temporal14 — spiritual15 — eternal.16 It js the influence of the heavenly Comforter, as a fountain “springing up into everlasting life.”17 Its preserving tendency is invaluable. It is always connected with the fear of sin.18 as grieving our most beloved friend, and separating from our only happiness; though it keeps us from the marcs of death*9 — “the end and wages of sin.”20 How complete then is its application! Not only is it a refuge from danger, but a fountain of life. Not only does Christain confidence open a cover from the guilt, but its holy influence roots out the power, of sin. For among the countless throng of the redeemed, not one finds a cover from condemnation, who is not renovated unto spiritual life. Thus does this invaluable grace flow with the full streams of gospel blessing. How much of that worldliness that’soils our profession, and of the restraint that contracts out spiritual joy — may be traced to the sparing or defective application of this Christian principle!

i Gen. xxii. 12, with Heb. xi. 17 — 19. 2 Dan. iii. 16 — 18.

3 Job i. 1, with xiii. 15. Mic. vii. 7 — 9. Hab. iii. 16 — 19. 4 Jer. xxxii. 40.

s 1 John v. 18. Chap. xix. 23. 6 Gen. iii. 8, with Psalm cxliii. 9.

i Rom. viii. 31 — 39. 8 Psalm xlvi. 1; xlviii. 3. Isa. xxxii. 2.

9 Psalm lvi. 1 — 4. Isa. xxv. 4. 10 Isa. xxviii. 16, J 7.

11 Chap. i. 33; xviii. 10. Isa. xxxii. 18, 19. w Deut. viii. 7. Jos. xv. 19.

!3 Chap. xxii. 4.” Chap. x. 27. 15 Chap. xix. 23. Mai. iv. jj.

is Psalm ciii. 17. V John iv. 14. 18 Chap. iii. 7; xvi. 6. is Ecc. vii. 18, 26. 20 Rora. vi. 21, 23.

28. In the multitude of people is the king’s honor; but. in the want of people if the destruction of the prince.

The Bible is a book for all. Even the King is interested in it, and was commanded to treasure it. It describes him as a cursfc or a blessing to his people, as he is led by his own caprice,2 or directed by Divine wisdom.3 ‘He is not appointed for luxury or for pleasure; but that as a Head he may preside over his members; as a Shepherd, he may care for his ilock; as a tree, he may nourish those who dwell under his shadow.’4 In the multitude of people are his honor. They are the stay and strength of his kingdom.5 In the want of people is his destruction. His revenue fails. His strength is enfeebled. His enemies take advantage of his weakness.6 His interests and his people’s are one. In promoting their happiness, the prince secures his own honor. If he be the father of his numerous family, he will always have “a quiver full of arrows to meet his enemies in the gate.”8 How great then is the honor of our heavenly King in the countless ‘multitude of his people I How overwhelmingly glorious will it appear, when the completed number shall stand before hi? throne ;9 each the medium of reflecting his glory;10 each with a crown to cast at his feet,11 and a song of everlasting joy to tune to his praise!12

29. He that is slow to wrath is of great understanding: but he that is hasty (short, Marg.) of spirit exalleih follij.

The world judge very lightly of a hasty spirit, except when it touches themselves. ‘It is a fit of passion, soon over and forgotten.’ But does God judge thus? See how his word stamps the native rooted principle. It is “giving place to the devil;13 grieving the Holy Spirit;”14 contrary to the mind and example of Christ;15 inconsistent with the profession of the Gospel ;16 degrading human nature;17 a work of the flesh, that shuts out from heaven,18 and condemns to hell.19 Surely thus to be slow to wrath — such a fruitful source of sin and misery — is a proof of great understanding.™ It is as if we felt our just dignity, and high obligations. A hasty spirit is the tinder, wrhich lights into a ilame the most trifling matters, such as in cooler moments we should be ashamed of having tontended for. This is indeed exalting folly, placing it on an eminence, to be seen by all.81 Yet too often passion serves instead of law and reason, and this folly is deemed high-mindedness and proper passion. Oh! it is a mercy to be delivered from

i Deut. xvii. 18 — 20. * 1 Kings xii. 13 — 19. 2 Kings xiii. 1 — 3.

3 2 Chron. ii. 11; ix. 8. 4 Geier in loco.

5 1 Kings iv. 20. 2 Chron. xvii. 14 — 19. Yet this howr had well nigh proved the destruction of the prince in the chastisement of his pride. 2 Sam. xxiv.

6 2 Kings xiii. 4 — 7. Comp. Jer. xiii. 18 — 20. 7 Psalm lxxii. 1 — 10. s Ibid, cxxvii. 4, 5. Rev. vii. 9, 10. 10 2 Thess. i. 10.

Rev. iv. 10, 11. 12 Ibid. v. 9 — 13. 13 Eph. iv. 26. 27.

i* Ibid, verse 30, 31. l5 Matt. xi. 29. Phil. ii. 3 — 5. 1 Pet. ii. J3.

is Col. Hi. 8, 12, 13.” Chap. xvii. 12; xxv. 28; xxix. 20.

is Gal. v. 19 — 21. 19 Matt. v. 22.

a° Chan, xix. 11; xx. 3. Jam. iii. 17. 21 Ver. 17; iii. 35.

the standard of this world, and to live, act, and judge by the standard of God and his word.

But let the children of God remember, that an hasty spirit condemned the meekest of men. Never w&s folly more exalted than by the selfish fretfulness of a prophet of the Lord.2 The gentlest spirit needs to be cast into a deep mould of lowliness and love for communion with God.3 Who can plead inability to resist’2 Has not God given understanding to show the temper; reason to govern it; his Word and Spirit to crucify it? Realize our obligations to sovereign grace, as the eifective discipline for this baneful propensity.4

30. A sound heart is the life of the flesh: but envy is the rottenness of the lanes.

Many will admit religion to be good for the soul. But they conceive its fancied gloom to be injurious to the body. The wise man however teaches, that it is the life of the flesh ;5 and surely a sound heart, freed from corroding passions, and imbued with Christian habits — though it will not bring immortality — must be eminently conducive to health.6 The contrast, however, here distinguishes a sound heart by the absence of selfishness,7 and rejoicing in another’s happiness or honor.3 Envy is wounded at the prosperity of another, like him who could not see the happiness of Paradise without destroying it.9 It is indeed the deadliest fruit of selfishness. Nothing flourishes under its shade.10 Often is it a fretting sickness11 — a pining despondency ;12 a true figure of the moral disease — one entire mass of corruption, like the destruction of the bodily system by the rottenness of the bones. i Truly’ — as Bishop Hall observes — ’ this vice is executioner enough to itself!’13 Such a hell does the man carry in his own bosom! Alas! that this plant should be the growth of our own soil.14 So contrary is it to the mind of Christ,15 and to the spirit of his gospel.16 So surely will it exclude from heaven !17

31. He that oppresseih the poor reproachelh his Maker: but he that honoreth him hath mercy on the poor.

Are not the poor, no less than the rich, “made in the image of God?”18 Both “meet together” before their Maker, without respect of persons.19 Both carry the same undying principle in their bosom. Both sink to the same humiliating level of death. Both rise to the same eminence of immortality. Besides — have not the poor a spe-Num. xii. 3; xx. 12. Psalm cvi. 32, 33. 2 Jon. iv.

Isa. lvii. 15. 1 John iv. 16. 4 Jam. i. 18, 19.

Chap. iii. 7, 8; xv. 13; xvii. 22.

‘The soul disburdened of passions and perturbations, helpeth strength and lifeli nes* of body very much.’ — Diodati.

Cor sanator, Schultens — a benevolent heart. 8 Num. xi. 27 — 99.

Gen. iv. 5; xxvi. 13, 14; xxx. 4. 1 Sam. xviii. 9, 12, 29. Acts vii. 9, with. iii. 1.

Jam. iii. 16.” 1 Kings xxi. 4. Esth. vi. 6, 12. Ps. cxii. 9, 10.

Sermon on Rom. xii. 2. Works v. 251. w Mark vii. 22, ’ evil eye.’ Jam. iv. 5. Rom. xiii. 13, 14. 16 1 Cor. xiii. 4. Gal. v. 21. Cornp. Rom. i. 29.

Gen. ix. 6. w Chap. xxii. 2. Job xxxi. 13 — 15; xxxiv. 19. Eph. vi. 9.

cial interest in the Gospel 71 Was not the Gospel first spre&.l by the poor?2 Has not the voluntary poverty of the Son of God for us put high honor upon the lowly condition ?3 Then what ground is there to oppress the poor, as if they were of a lower grade than ourselves? This involves the guilt of reproaching” our Maker.* It is despising his own ordinance,5 and charging him with injustice, as if he had formed the poor to be the footstool of their oppressors.6 Would we honor God? We must not only refrain from oppressing; but we must have mercy on the poor. Sure and large is the interest of this mercy’1 in the case of the Lord’s poor; high indeed is the privilege, and everlasting the recompence, of honoring the Saviour in his own person.8

32. The wicked is driven away in his wickedness: but the righteous hath hope in his death.

Eternity is here realized before us — the wicked and the righteous each “going to his own place.”9 Let us ponder the sight with deep-toned solemnity — O my soul! “make thy calling sure!” The wicked is driven away. He is dragged out of life, like a criminal to execution; torn away from his only heaven here, with no joyous heaven beyond.10 Dreadful beyond imagination to be thus forced out of the body, to die a violent death, fain would he stay. But he cannot. He cannot live. He dares not die. Sometimes he departs with a horror that no words can paint. Hell is manifestly begun on this side eternity.11 But even where he has “no bands in his death, but his strength is firm,”12 — when do we hear of “a desire to depart?”13 Though he may fall asleep as softly as a lamb, he will wake to live forever “with the devil and his angels.” His few moments of peace are only the respite from hopeless, never-ending torments. His wickedness was his element in life. It will cleave to him still — the sting of the undying worm — the fuel of unquenchable fire.

But the righteous — is he driven away 7 — He dies by his own consent. It is a glad surrender — not a forcible separation.14 The tabernacle is not rent or torn away, but “put off.”15 He can take death by his cold hand, and bid him welcome. ‘I can smile on death’ — said a dying saint — ‘because my Saviour smiles on me.’ There is courage to face the “king of terrors.” and delight in looking homeward to his God.16 There is loveliness and sunshine in his death — such as flashes conviction upon the most hardened conscience.17 The righteous hath hope in his death. His death

1 Mutt. xi. 5. Jam. ii. 1 — 5. Comp. Ps. lxviii. 10; lxxiv. 19.

2 Matt, xxviii. 19, 20, with Acts iv. 13.

* Luke ii. 7. Phil. ii. 6, 7. 2 Cor. viii. 9. Matt. viii. 20.

Ver. 31. Chap. xvii. 5. & Deut. xv. 11. Matt. xxvi. 11.

1 Sam. ii. 7. 1 Chap. xix. 17. Ps. xli. 1 — 3. Matt. xxv. 35 — 40.

fl Acts i. 25. 10 Job xviii. 18; xxvii. 20, 21. Luke xii. 19, 20.

11 1 Sam. xxviii. 15 — 20. Matt, xxvii. 3 — 5. w Ps. lxxiii. 4.

13 Contrast Phil. i. 23. Psalm xxxi. 5. Acts vii. 59. ™ % peter i. 14.

16 2 Cor. v. 8. Qappupev — undaunted boldness. EvdoKupcv — we are well pleased Comp. Matt. iii. 17. 17 Num. xxiii. 10.

is full of hope. Job pierced his dark cloud of sorrow with this joyous hope. David rested his way-worn spirit upon the Rock of salvation.2 Stephen anchored within the veil, undisturbed by the volley of stones without.3 Paul triumphed in the crown, as if it was already on his head.4 And hear we not daily “the voice from heaven,” assuring to us the “blessedness of them that die in the Lord T5 Praise to our Immanuel! ‘When thou didst overcome the sharpness of death, thou didst open the kingdom of heaven unto all believers.’6 By thee as the way to the Kingdom we gi freely, gladly, out of life. We go to what we love — to our native home — to our Saviour’s bosom — to our rest — our crown — our home — our everlasting joy. “Now, Lord, what wait I for! — I have waited for thy Salvation, O Lord.”7

33. Wisdom resteth in the heart of him that hath understanding: but that which is in the midsl of fools is made known.

Often does the wise man show the blessing of wisdom on the lips.8 Here we trace it to its home. It flows from the head, and rests in the heart. Thus did it rest without measure in the humanity of Jesus,9 and most glorious was its manifestation;10 and when it rests in our hearts, incalculable is its value, as a fixed principle. It preserves us from the tossing of “divers and strange doctrines,” and gives us “the good thing of a heart established with grace”11 — We see now the vital difference between speculation and experience; between the convictions of the judgment and the. movement of the will.

Widely does it differ from mere worldly disputation. This — as Bishop Taylor observes — ’ covers no vices, but kindles a great many. Though men esteem it learning, it is the most useless learning in the world.’12 True wisdom, while it fixes its rest, sets up its throne, in the heart. All is therefore Christian order and holiness.

But there is another fountain always bubbling up.13 The fools

1 Job xix. 25 — 27. 2 2 Sam. xxiii. 5.

3 Acts vii. 55 — 60, with Heb. vi. 19, 20. * 3 Thess. iv. 6 — 8. 2 Cor. v. 1.

s Rev. xiv. 13. 6 Te Dcum.

7 Psalm xxxix. 7. Gen. xlix. 18. Does not this text clearly prove that, while “life and immortality were brought to light by the gospel.” (2 Tim. i. 10,) the dawn of the day beamed upon the Old Testament saints. What could iki? hope of trie righteous be, but the consummating prospect of the Gospel 1 Bi.shop Warburtcn (Div. Leg. B. vi. •§. 3.) expounds, ’ that they shall be delivered from the most imminent danger.’ That sagacious mind could never have confounded two things so essentially distinct — as hope in death, and hope of escape from death, had it not been necessary to subserve a favorite hypothesis. Equally satisfactory and beautiful is the note of a learned German critic-

‘A splendid testimony of the knowledge of the Old Testament believers in a future life! The wicked in this calamity is agitated with the greatest terror. He knows not where to turn. But the godly in this last evil has no fear. He knows to whom to flee, and where he is going.’ — Dathe in loco. Again — ‘He (the righteous) dieth in God’s grace, and in an assured confidence of the salvation of his soul, and of the glorious resurrection of his body.’ — Diodati.

8 Chap. x. 11, 20, 21; xv. 2, 7; xvi. 21, 23. 9 Isa. xi. 2. John iii. 34.

10 Luke ii. 46, 47, 52; iv. 22. Matt. xxii. 15 — 46. John vii. 46.” Heb. xiii. 9 :i Via Intelligences — preached before the University of Dublin. i? Chap. xv. 2,28; xxix. 11.

multitude of words,1 selfish indulgence.2 uncontrolled passions, make manifest what is in the midst of him.4 Let him startd out as a warning beacon against display. Self-conceit is self-ignorance — Never — never let our prayers cease, until He, who is “The wis dom of God,”5 takes his rest in our hearts. — Have we received the precious gift? Then, let us realize our need of more; and seek the increase by a close union with him and an entire dependence upon him.6

34. Righteousness exalteth a nation: but sin is a reproach to any people.

If it be not beneath statesmen to take lessons from the Bible, let this sound political maxim — the rule of God’s national dispensation — be deeply pondered. The annals of the chosen people — as they were a righteous or sinful nation — are marked by corresponding exaltation’1 or reproach? Not the wisdom of policy, extent of empire, splendid conquests, flourishing trade, abundant resources — but righteousness — exalteth a nation.9 Greece in her proud science — Rome in the zenith of her glory — both were sunk in the lowest depths of moral degradation.10 Their true greatness existed only in the visions of poesy, or the dreams of philosophy. Contrast the influence of righteousness, bringing out of the most debased barbarism a community impregnated with all the high principles that form a nation’s well-being.11 Thus to Christianize, is to regenerate, the community — to elevate it to a more dignified position — to exalt the nation.™ But sin is a reproach to any people. No nation is so low as not to sink lower under it; while,, to the mightiest people, it is a blot in their escutcheon, that no worldly glory can efface. What an enemy is an ungodly man to his country! — Loudly as he may talk of his patriotism, and even though God should make him an instrument of advancing her temporal interest: yet he contributes — so far as in him lies — to her deepest reproach.

Beloved Britain! nation highest in the profession of righteousness! For thee we “rejoice with trembling.” The combined effort of a little band, to promote the honor of the Sabbath ;13 to resist the encroachments of Popery; to enlarge the usefulness and efficiency of thy Church; to circulate the word and preaching of

1 Eccl. v. 3; x. 14. 2 i Sam. xxv. 10, 11, 17.

3 Ibid. xx. 30 — 34. 1 Kings xix. 1, 2. Cornp. ver. 16; xii. 16.

4 Chap. x. 9; xii. 23; xiii. 16; xviii. 2. Eccl. x. 3. 5 i Cor. i. 24.

6 Ibid. ver. 30.

7 Deut. xxviii. 13. Jos. x. 42. 1 Kings iv. 20 — 24. 2 Chron. xvii. 11, 12; xxxii. 22,23.

8 Deut. xxviii. 43, 44. Judg. ii. 7 — 15. 2 Kings x. 31, 32; xviii. 11, 12. 2 Chron. xv. 26; xxxvi. 11 — 17. Jer. vii. 29. See the names of reproach given by God himself. Isa. i. 10; lvii. 3. Hos. i. 6 — 9. Zeph. ii. 1.

9 A Heathen sage admitted this truth — speaking of moral righteousness — eppa TroAswf -the pillar and support of the city. — Plato De Legibus, Book vi.

10 Rom. i. 29 — 32, was a picture of the Heathen world in the best ages? of refinement.

11 The Missionary Records of New Zealand and the South Sea furnish ample proof of this statement.

12 Comp. Deut. xxvi. 16 — 19.

13 See now heavily the honor of the Sabbath weighs in the scale of national dispensation. Neh. xiii. 15 — 18. Isa. lviii. 13, 14. Jer. xvii. 24 — 28. Ez. xx. 15 — 24.

the gospel to the ends of the earth — this is thy national exaltation. But tfte evil example among the Heathen,1 the accredited influence of Romish heresy ;2 the flood of infidelity, lawlessness, and ungodliness; the want of a full recognition of God in thy public

acts this is thy reproach. Let the little remnant in the midst

of thee remember their high responsibility.3 Let them take care that their personal and relative profession, add to the righteousness — not to the sin of the nation. Let them plead for their country’s true prosperity with humiliation, faith, and constancy.4 Let them labor for her exaltation with more entire union of heart.

35. The king’s favor is towards a wise servant; but his wrath is against him that causeth shame.

The administration of the wise servant is often the working cause of national exaltation.5 The king’s favor towards him* is therefore the rule of sound policy. Not less so is his wrath against him that causeth shame7 to fhe office which he beareth, and to the Prince’s choice.’8

Thus is it with the great King. All of us are his servants, bound to him by the highest obligations ;9 animated by the most glowing encouragements.10 All of us have our responsibilities, our talents, our work, our account. Towards “the faithful and wise servant” who has traded with his talents, who has been diligent in his work, and who is ready for his account — his favor will be infinitely condescending and honorable.11 But against him that causeth shame — reflecting upon his Master, neglectful of his work, and unprepared for his account — his wrath will be tremendous and eternal.12 What will the solemn clay of reckoning bring to me? May I — may we all — be found wise servants to the best of Kings I looking with confidence for his welcome!