Proverbs 15

1. A soft answer turneth away wrath: but grievous words stir up anger. WHAT a mine of practical wisdom is this Book of God! Let

1 Ez. xxxvi. 20 — 23. Rom. ii. 23. ( What a God must he be’ — said a poor Indian of the Spaniards — ‘who has such bloody men for his servants and children!’

2 What must be the national guilt connected with the annual dedication of upwards of £100,000 of our Revenue (including the ungodly grant to Maynooth) to the support of Popery! Who that receives implicitly the Scripture testimony, Rev. xviii. 4, must not tremble at the consequence of our nation madly going into Babylon, instead of coming out of her? The admission of Jews to legislate for a Christian land has added ar- other reproach on our national profession. 3 Isa. i. 9. Matt. v. 13.

4 WThat a pattern does Dan. ix. furnish for this exercise of Christian Patriotism!

5 2 Chron. xxiv. 1 — 16.

6 Gen. xli. 38 — 40. Dan. vi. 1 — 3. Comp. Chap. xvi. 13; xxii. 29.

7 Esth. vii. 6 — 10. 8 Diodati. Psalm cxvi. 16. 1 Cor. vi. 19, 20; vii. 23. »° Matt. xxv. 21, 23; xxiv. 44 — 46. Luke vii. 36, 37. John xii. 26.

12 Matt. xxiv. 48 — 51; xxv. 24 — 30.

us ponder this valuable rule for self-discipline, family peacfy and Church unity. Scripture often illustrates the different effects of the tongue. The soft answer is the water to quench — Grievous words are the oil to stir up, the fiie.2 And this is, alas! man’s natural propensity — to feed rather than to quench the angry flame. We yield to irritation; retort upon our neighbor; have recourse to self-justification; insist upon the last word; say all that we could say; and think we “do well to be angry.”3 Neither party gives up an atom of the will. Pride and passion on both sides strike together like two flints; and “behold! how great a matter a little fire kindleth!”4 Thus there is the self-pleasing sarcasm; as if we had rather lose a friend, than miss a clever stroke. All this the world excuses as a sensitive and lively temper. But the gospel sets before us our Saviour’s example ;5 imbues with his spirit ;6 and imparts that blessed “charity, that is not easily provoked;”7 and therefore is careful nof to provoke a chafed or wounded spirit. If others begin, let us forbear from continuing, the strife.8 Soft and healing words9 gain a double victory — over ourselves,10 and over our brother.11

2. The tongue of the wise useth knowledge aright: but the mouth of fools poureth forth foolishness.

Before we had the tongue of love. Here is the tongue of wis dom. The tongue shews the man. The wise commands his’ tongue. The fool — his tongue commands him. He may have a mass of knowledge in possession. But from the want of the right use it runs to waste. Wisdom is proved, not by the quantum of knowledge, but by its right application. Observe our Divine Master with “the spirit of knowledge resting upon him.”12 In condescending to the ignorance of the people ;13 in commanding their respect ;14 in silencing the gainsayers ;15 in alluring sinners to himself 16 — how did this wise tongue use knowledge aright! Thus did his great Apostle give to all the same knowledge, but wisely — not the same ‘form or gradation.17 Instead of exasperating his Heathen congregation by an open protest, he supplied their acknowledged defect, by bringing before them the true God, “whom they were ignorantly worshipping.”18 He pointed an arrow to Agrippa’s conscience, by the kindly admission cf his candor and

1 See Jacob with Esau, Gen. xxxii. xxxiii: Aaron with Moses, Lev. x. 16 — 20: the Reubenites with their brethren, Jos. xxii. 15 — 34: Gideon with the men of Ephraim, Judg. viii. 1 — 3: David with Saul. 1 Sam. xxiv. 9 — 21: xxvi. 21, Abigail with David, xxv. 23 — 32.

2 See the instances of Jepthah, Judg. xii. 1 — 6: Saul, 1 Sam. xx. 30 — 34: Nabal, xxv. 10 — 13: Rehoboam, 1 Kings xii. 12 — 15: the Apostles, Acts xv. 39.

3 Jon. iv. 9. 4 Jam. iii. 5. 5 1 Pet. ii. 23.
e 2 Cor. iii. 18. Phil. ii. 3 — 5. t 1 Cor. xiii. 5.

8 Chap. xvii. 14. Even a Heathen could give this excellent advice — ‘Let dissension begin from others, but reconciliation from thee.’ — Seneca.

* Chap. xxv. 15. Comp. James iii. 17, 18. 10 Chap. xvi. 32.

ii Rom. xii. 19 — 21. 12 isa. xi. 2. 13 Mark iv. 33.

“Matt. vii. 29. John vii. 46. Matt. xxii. 15 — 46.

Ibid. xi. 28 — 30, with Isa. 1. 4.” i Cor. ii. 2; iii. 2. w Acts xvii. 22, 23,

Intelligence. This right use of knowledge distinguishes the “workman approved of God, and that needeth not to be ashamed.”* The want of it often gives out truth so loosely and unsuitably, as to open rather than to shut the mouth of the gainsayer; rather to bring discredit upon the truth, than conviction to the adversary. Specially will the tongue of the wise direct a right application of knowledge to those, who have newly entered the path of God. May we not sometimes, in our present stature, forget our own feeble infancy; and that, if now we “strike our roots as Lebanon,”3 time was, when it was with us only, “the least of all seeds?” Let our considerate instruction pluck the thorn out of their tender feet, “lest that which is lamed be turned out of the way; but rather let it be healed.”4

But judge what must be the waters flowing from such a fooVs fountain.5 Listen to Baal’s worshippers ^6 Rabshakeh’s proud boasting:7 the fretting murmurings of the people of God8 — ail pouring out foolishness. Oh! for a large infusion of sound know ledge in the treasure-house within, that the tongue may be at once disciplined and consecrated!

3. The eyes of the Lord are in every place, beholding the evil and the good.

Adored be this All-seeing God !9 His inspection of the universe, so minute, exact, unwearied!10 The first mark of the apostacy was a dread of his presence.11 The ungodly try to forget it,12 and often succeed in banishing him out of their thoughts.13 Yet in despite of all their efforts to hide, he does see them. His eyes are in every place. Heaven, hell — the secret places of the earth — are all open before him.14 He beholds the evil — whether the King on his throne,15 or in his palace ;16 or the servant indulging his secret sin.17 Yes — he may shut out the sun from his retreat, but he cannot shut out the eye of God, “from whom the darkness hideth not.”18 Reckless indeed is he to do or think what he would hide from God; and then — such is the secret root of atheism !19 — thinking he can do so.20

But his eyes also behold the good. He sees them in outward destitution.21 in secret retirement,22 in deep affliction.23 He pierces the prison walls.24 He “covers their heads in the day of battle.”25 He is with them in the furnace,26 and in the tempest.27 His eye

1 Ibid. xxvi. 27 — 29. 2 2 Tim. ii. 15. 3 HOS. xiv. 5. Matt. xiii. 32.

* Heb. xii. 13. 5 Matt. xv. 19. 1 Kings xviii. 26.

’ 2 Kings xviii. 26 — 29. 8 Num. xiv. 2 — 10; xvi. 13.

9 Psalm cxxxix. 1 — 6. 10 Jer. xxiii. 23, 24. Ps. xi. 4, 5.” Gen. iii. 8; iv. 16 12 Ps. x. 11; lxxiii. 11; xciv. 5 — 7. Ez. viii. 12. Hos. vii. 2. ™ Ps. x. 4.

i* Ver. 11. Ps. cxxxix. 7 — 10. Amos ix. 2, 3. is Acts xii. 21 — 23.

16 Dan. iv. 29; v. 5. Chap. v. 20, 21. 2 Kings v. 20.

18 Job xxiv. 15, 16; xxxiv. 21, 22. Psalm cxxxix. 11, 12. Jer. xvi. 17. is Ps. xiv. 1. 20 Isap xxix !5

21 Gen. xvi. 7, 13. Ps. xxvii. 10. 22 john i. 48. Acts x. 9 — 13.

23 Ex. iii. 7. Psalm xci. 15.

24 Gen. xxxix. 21. 2 Chron. xxxiii. 12, 13. Acts xii. 7; xvi. 25.

85 Ps. cxl. 7. 26 Dan. ft. 25 Isa< xliii< 3.

87 Matt. viii. 23 — 27. Acts xxvii. 23, 24.

guides them as their journeying God,1 and will guide them safe home;2 full of blessing,3 protection,4 and support.5 ‘He fills hell with his severity, heaven with his glory, his people with his grace.’6 But how shall I meet these eyes! As a rebel or as a child ‘.* Do they inspire me with terror, or with love? Do I walk carefully under their lively impression ?7 Conscious corruption leads me to shrink from the eyes of man. But Oh! my God! I would lay myself naked and open to thee. Search me; try me; shew me to myself. Bring out my hidden iniquities, and slay them before me.8 How is the overwhelming thought of this piercing eye more than counterbalanced by the view of the .great High Priest, who covers and cleanses all infirmities and defilements, and pleads and maintains my acceptance notwithstanding all discouragement !9

4. A wholesome tongue (the healing of the tongue, Marg.) is a tree of life: “but perverseness therein is a “breach in the spirit.

Wisdom is finely portrayed as a tree of life:10 So is also the genial influence of the righteous11 — here the fruitfulness of his little member. A high image of what it ought to be — not negative — not harmless, but wholesome. As the salt cast into the spring cleansed the bitter waters;12 so, when there is grace in the heart, there will be healing in the tongue.13 “The speech will be with grace, seasoned with salt.”14 Large indeed is the sphere, and abundant the blessing. When employed in soothing the afflicted, calming the troubled waters with words of peace, it creates a paradise around. It is not like ’ the thorny bush, pricking and hurting those that are about us, but a fruitful tree — a tree of life.’15

But if the gracious tongue be healing, the evil tongue is wounding. The meekest of men felt its perverseness a breach in the spirit.16 The tongue of Job’s friends broke “the bruised reed.” which needed to be bound up.17 Even our beloved Lord, who never shrunk from external evil, keenly felt the piercing edge of this sword in his inmost soul.18 May it be with me, as with my Divine Master, that “grace may be poured upon my lips,”19 so that it may be a wholesome tongue, full of blessing and of good fruits!

5. A fool despiseth his father’s instruction, but he that regardeth reproof is pru* dent.

Alas! We cannot wonder at this folly. Remember the birth of the fool — “as a wild ass’s colt,”20 despising discipline and restraint. Yet subjection to parents is the law of nature, recognized by the most uncivilized nations. Much more is it the law of God.81

1 Psalm xxxii. 8. Gen. xxviii. 15.

2 Psalm xxiii. 4; xlviii. 14. Isa. xlii. 16. 3 Gen. xxvi. 3. * 2 Chron. xvi. 9. Ps. xxxiii. 18, 19; xxxiv. 15. 1 Pet. iii. 12.

5 Isa. xli. 10, 14. 6 Charnock. 7 Gen. xvii. 1.

8 Psalm cxxxix. 23, 24. 9 Heb. iv. 13, 14. 1° Chap. iii. 18.

11 Chap. xi. 30. 12 2 Kings ii. 21, 22.” Chap. xii. 18. H Col. iv. 6. w Leighton s Exposition of the Sixth Commandment. Vol. iv

K Num. xvi. 1 — 14, with xii. 5.” jpb xiii. 1 — 5. w Psalm lxix 9 19 20 * Ibid. xlv. 2. 20 job xi. 12. Ex. xx. 12. Eoh. vi. 1. 2. Como. Deut xxi 18- 2J

The authority of parents is the authority of God. The wayward resistance of the ungodly will be fearfully scourged.2 And even .he Christian penitent has felt the smart of the rod to the end of -ife.3 If example would put this folly to shame, do we not read of One child able to teach — yea to command — his parents, who yet exhibited the lovely pattern of filial subjection?4 But pride must be broken down, and the “clothing of humility worn,”5 before the child will see that his parents know better than himself; and that to count their word law — to “bear the yoke in the youth,”6 and to regard counsel, and even reproof — as it is the path of honor7 — so it is the path of prudence.8 Solomon’s wisdom, though the special gift of God, was doubtless connected with this filial regard to his W’ISG father’s instruction.9 Will those, who despise their earthly father’s instruction, be ‘ready to listen to their heavenly father? How surely therefore will this untractable spirit exclude from the Kingdom of God !l°

6. In the house of the righteous is much treasure: but in the revenues of the, wicked is trouble.

The comparison between the righteous and the wicked always turns in favor of the righteous.1* Even in treasure12 — the world’s idol, he exceeds. For though his house may be destitute of money, yet is there much treasure; often unseen,13 yet such thai the revenues of the wicked, compared with it, sink into nothing. 4 Drop millions of gold, boundless revenues, ample territories, crowns and sceptres; and a poor contemptible worm lays his One God against all of them.’14 The treasures of the wicked are too much for their good, and too little for their lust. They cannot satisfy their senses — much less their souls.15 They may “take wings”16 at any moment; and while they continue, — unlike the treasures of the righteous1’1 — they are burdened with trouble.19 But is it not the crown of the Christian’s crown, and the glory of his glory, that his portion is so full, that he cannot desire more? All the excellences of the creation are only dark shadows of its more substantial excellence. What a mercy to be delivered from the idolatrous bait — so ruinous alike to our present peace and eternal welfare I19 But a greater mercy still, to be enriched with that treasure — beyond the reach of harm, that raises to heaven, a portion in God — his favor — his image — his everlasting joy.

1 This was even Aristotle’s standard — ‘’ TI/^J/ xaBarrep Otoij.’ Eth. ix. 2. Comp. viii. c. 14. Plato de Leg. Lib. iv.

3 See Memoirs of Mrs. Hawkes, p. 524. — A most instructive Biography.

4 Luke ii. 49 — 51. ‘Quis Q,uibus 1 Deus hominibus. Who was subject 7 And to whom 7 God to men.’ Bernard, Homil. i.

5 1 Pet. v. 5. 6 Lam. iii. 27. i Chap. xiii. 18.

8 VersesSI. 32; xix. 20. 9 1 Chron. xxii. 11 — 13; xxix. 9, 20.

1° Matt, xviii. 3, 4. Chap. iii. 33; xiv. 11, 32. 12 Verses 10. 17; viii. 21. i* Bishop Hopkins’ Works, i 43. Treatise on Vanity of the World.

»5 Ecc. v. 10, 11. is chap, xxiii. 5. Chap. x. 22.

w Ecc. iv. 65 v. 12 — 14. Jam. v. 1 — 4. w 1 Tim. vi. 9. IQt

EXPOSITION OF ItiE BOOK OF PROVERBS.

7. The lips of the wise disperse knowledge: luL the heart of the foolish doeth not sc.

The “right use of knowledge” is — first to “lay it up” in a store house;1 then out of. the store-house to disperse it. The sower scatters the seed in the furrow, and calculates upon a proportionate harvest.2 Thus the lips of the wise disperse the precious seed, “giving a portion to seven, and also to eight,” not discouraged by trifling difficulties, but “sowing morning and evening,” and committing the result to God.3 The Ministry of our Lord thus dispersed the heavenly knowledge of his gospel.4 He commanded his Apostles to scatter the seed through the vast field of the world.3 The persecution of the Church was overruled for this great end.6 I-ie Reformers widely dispersed their treasures both by preaching and writing; and rich indeed was the fruit. Do we remember — that our gifts and talents are the riches of the Church,7 that we are blessed — like our father Abraham — not for our own sakes — but to “be a blessing.”8 And does not conscience speak of the waste of many — of important — opportunities, when Christians meet, and not an atom of knowledge is dispersed! We contend for no eccentric irregularity. We wish for no passing of our proper boundary — no iritrenchinent upon paramount obligations. But be careful, lest in quenching unnatural fire, we inadvertently damp some genuine spark of holy flame. Be mindful of small opportunities. The careful cultivation of the smallest field ensures an abundant harvest. The acceptance is not to the number, but to the improvement of the talents; not necessarily “where much have been given,” but where we “have been faithful in a few things.”9

The sin of tlte wicked is, not always that they “pour out foolishness;”10 but. that they do not so. They neglect to disperse. They do not abuse their talent, but they omit to improve it. If not blots, they are blanks in the Church. They do no harm, but they do nothing.11 Indeed, they can disperse nothing from their empty store-house. They can only trade with the trash of the world, not with the commerce of substantial knowledge. The end of both is according to their works — “Unto every one that hath (actively improves) shall be given, and he shall have abundance; but from him that hath not (uses not) shall be taken away even that which he hath.”12

8. The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight. 9. The way of the wicked is an abomination unto the Lord: but he loveth him that followeth after righteousness.

Let the reader ponder this awful question. What am I — what is my service — when upon my knees before God? an abomination, or a delight? Man judges by acts; God by principles. The

* Chap. x. 14, with verse 2. 2 2 Cor. ix. 6. 3 Eccl. xi. 2, 4, 6.

4 Matt. iv. 23; ix. 35. Ps. xl. 9, 10. * Matt, xxviii. 19, 20.

6 Acts viii. 1 — 4. 7 1 Cor. xii. 7. 1 Pet. iv. 10. 8 Gen. xii. 2.

Matt. xxv. 21. Couap. Luke xvi. 10, *° Ver. 2. Matt TTV 9”> — OR EXPOSITION OF THE BOOK OF PROVERliS- 179

sacrifice of the wicked — though it be part of God’s own service, yet 1 will he fo/md in his register in the catalogue of sins to be accounted for.’1 Instead of an acceptable offering, it is an insulting pro-t vocation.2 It is not only vain,3 but abominable — yea abomination itself.4 That is wanting, “without which it is impossible to please God;” the lack of which stamped the sacrifice of Cain as an abomination.5 It is a ’ work, that doth not now from a lively faith, and therefore hath in it the nature of sin.’6 Not that prayer itself is a sin.; It is’ — -as Archbishop Usher expounds — -’ a good duty, but spoiled in thy carriage.’7 And far indeed would we be from discouraging the wicked from prayer.8 We would only press the awaking conviction, that it must be done in God’s order and way; else never can it find his acceptance.

But not only the sacrifice — but the way of the wicked; not only his religion, but his common course — natural as well as moral — is abomination.9 All is the course of a rebel against God. All his doings are the corrupt stream from a corrupt fountain. Awful indeed is the thought of every step of life as being hateful to God!

Is he then finally rejected? Par from it. His desire to seek the Lord would be the beginning of the prayer, that ensures acceptance. The prayer of the upright from its first feeblest utterance, is not only acceptable to the Lord, but his delight.™ The golden censer above,11 and the gracious intercession within,12 combine with fragrant odor before our God. Never could we faint in prayer, did we realize more habitually this pure ground of acceptance. Not less pleasing to him is the course of the upright. He has given him a measure of righteousness, and an effort for more. And though he fulfils it not, he follows after it, cheered with the smile of his father’s gracious love.13

10. Correction is grievous unto him that forsakeih the way: and Tie thai hateth reproof shall die.

But is it not also “grievous, for the present” to the child of God? He knows his need of it, kisses the rod, bows his will, and reaps a fruitful blessing.14 But grievous indeed is it to him that for saketh the way. He is humbled by force — not in spirit. He kicks at it, and, like an untractable child under the rod, only increases his own chastisement. There is no surer step to ruin, than this hatred of reproof.15 How do “the spots of God’s children”1* here warn us — “Cease ye from man!”17

1 Bishop Hopkins’ Works, ii. 481. Comp. Isa. lxvi. 3. Hag. ii. 12 — 14.

2 Isa. i. 11 — 15; lxi. 8. Jer. vi. 20. Ezra. xiv. 4. Amos v. 22. Mai. i. 7, 8.

3 Matt. xv. 7 — 9. * Chap. xxi. 27. & Gen. iv. 3 — 5, with Heb. xi. 4, 6. 6 Art. xiii.? Eighteen Sermons on Eph. ii. 1. 8 Acts viii. 22.

9 Chap. xxi. 4. Tit. i. 15. 10 Can. ii. 14; iv. 11. H Heb. x. 19 — 22.

w Rom. viii. 26, 27. 13 Chap. xxi. 21. Isa. lxiv. 5. Phil. iii. 12 — 14.

’s Chap. i. 30; v. 11, 12, 23; xxix. 1: Pharaoh, Ex. x. 24 — 29: Ahab, 1 Kings xviii. 17; xxi. 20; xxii. 8, 37: Amaziah, 2 Chron. xxv. 15, 16, 27: Ahaz, xxviii. 22, 33: the Jews, xxxvi. 15 — 17. Jer. vi. 16 — 19.

16 2 Chron. xvi. 10, with 1 Kings xv. 14. Isa. ii. 22.

But correction turns back him who had forsaken the way. Then it is grievous no more. Had not Manasseh more cause to bless God for his fetters than for his crown — for his dungeon than for his palace ?l “This man was born there.” We would always look hopefully at a sinner under correction. For surely so long as the physician administers the medicine, there is no ground for despondency.

Child of God! Dost not thou still need the correction? Oh! when the thorn is in the flesh, pray for grace in the heart.2 Seek thy Father’s favor, more than thine own ease. Desire the sanctifying, rather than the removal, of his rod. Mock him not by the empty ceremonial of repentance. But.in true penitence look up to thy smiter to be thy healer3 — yet not till his correction has fully accomplished his gracious work. Lord! let me know the smart of thy rod, rather than the eclipse of thy love. Shew me thy love — then do with me what thou wilt.

11. Hell and destruction are before the Lord: how much more then the hearts of the children of men?

Once more4 behold we the Omniscient — Omnipresent God. Hell and destruction — every recess of the vast Hades — the state of the dead and the place of the damned — are before the Lords — before his eye; open to his cognizance. How much more then the hearts of the children of men6 — unsearchable though they be !7 No depth is there within, that he cannot fathom; no manner of deceit so complicated, that he cannot track them; and yet what a mass of practical unbelief is there in this plain demonstrative truth! For would men dare to indulge their vain thoughts, their light notions, their trifles, their impurities, did they really believe that the Lord searched their hearts? Would they attempt a forced concealment from his eye;8 as if outward service, lip-worship, would avail, while the heart was cherishing its unrepented sin? It is an awful moment, in privacy to stand the test of this searching eye. Awful is the thought of the idolatrous9 sinner; to the lover of pleasure, distinction, or low ambition. Thine heart is open before thy God. Never will he condescend to occupy the second place there. Thy covering of deceit is swept away. The refuges of lies are pierced and laid bare.

The conscious sinner shrinks from this appalling view. The believer walks undismayed in the sight of this “consuming fire.” His godly fear is the exercise of filial confidence.10 The sins that are opened to his Father’s knowledge are covered from his justice.11 When he “cannot do the things that he would;” when he finds the law ;; that when he would do good, evil is present with him,”

1 2 Chron. xxxiii. 11 — 13. Comp. David, Psalm cxix. 67, 71; Ephraim, Jer. xxxi, lg20; the Prodigal, Luke xv. 12 — 20.

2 2 Cor. xii. 7 — 9. 3 HOS. vi. I. 4 Ver. 3.

s Job xxvi. 6. Psalm cxxxix. 7, 8. Destruction. Heb. Abaddon. Comp.Rev.ix.il

1 John iii. 20.? jer. xvii. 9, 10. 8 Isa. xxix. 15.

See Col. iii. 5. 10 Heb. xii. 28, 29.” Ibid. iv. 13. Psalm xxiii. 1.

EXPOSITION OF TilK BOOK OF PROVERBS. 1BJ

he can look up — “All my desire is before thee.”1 Thus does the Gospel clothe the Divine attributes with light and love.

Arid see we not here a testimony to the Divine Glory of Imrnanuel? — For are not hell and destruction before him* as his vast empire? May not we appeal to his omniscient eye, in despite of all accusing from the enemy — “Lord — thou kaowest all things — thou knowest that I love thee?”3

12. A scorner loveth not, one that reproveth him: neither will he go unto the wise.

How different from David’s spirit — thankful for the “kind smiting of the righteous,“4 and from the lovely humility of an Apostle, who shewed before the Church his honor and love to his reprover !s Yet we had need to be wise with” the wisdom that is from above” to give reproof aright. So cleaving is the mixture of our own spirit to every Christian exercise! Not less grace and wisdom does it require to receive reproof, and, instead of revolting from our reprover — to go unto him, and ask the continuance of his faithful offices. The scorner has been his own flatterer so long, that he cannot bear to be brought down to his proper level. He loveth not therefore — yea — he hateth — one that reproveth him,6 though before he might have reverenced him.7 “The Pharisees derided our beloved Lord with marks of external scorn, when he struck at their right eye, and reproved their hypocritical service.8 “Every one that doeth evil hateth the light; neither cometh he to the light, lest his deeds should be reproved. “8

13. A merry heart makelh a cheerful countenance: but by sorrow -ft.lie heart iltf spirit is broken.

How close is the sympathy between the body and soul, though framed of such opposite elements! A man’s countenance is the index of his spirit. In the sensation of joy ’ the heart sits smiling in the face, and looks merrily out of the windows of the eyes.“0 Yet who has a right to a merry heart, but he that is walking in acceptance with God ?n It was this spring of joy. that lighted up Hannah’s sorrowful countenance into godly cheerfulness.12 Stephen stood before his judge, with his heavenly prospects beaming in his “angel’s face.”13 Everywhere does the hearty reception of the gos pel “give beauty for ashes’” — sunshine for gloom.14

I Gal. v. 17. Rom. vii. 21. Ps. xxxviii. 9. 2 Rev. i. 18. 3 John xxi. 17. Comp. Rev. ii. 23. Ps. cxli. 5. s Gal. ii. 11 — 13, with 2 Peter iii. 15.

6 Chap. ix. 8. 1 Kings xviii. 10; xxi. 20: xxii 8. Comp. Amos v. 10; vii. 10 — 13.

7 Mark vi. 17 — 20.

8 Luke xvi. 13, 14. ttvKniav’ from //urp, nostril — contempt shown by the nosi.rils — nvrrau, to blow — ‘They blowed their nose at him.’ See Leigh’s Critica Sacra, anc* Parkhurst on utxroiw.

9 John iii. 20.

10 Trapp in loco. This merriment, however, widely differs from t!n; noiey u;irth of the ungodly (Chap. xiv. IS.*; The word is of frequent use among our old writers. P. a Foxe’s favorite description of the holy joys of the martyrs. Comp. Ecc. ;.x. 7.

II Ps. xxxii. 1,2, 11. 12 i gam. i. 7 — 18. 13 Acts vi. 15; vii. J?5. w Isa. lxi. 2, 3.

Sad indeed, is the contrast of a heart broken by worldly sorrow. Too often does a mischievous gloom worm itself into the vitals of the child of God.2 The melancholy victim drags on a weary — heavy-laden existence, clouding a distinct feature of his character ;3 despoiled of one of the most attractive ornaments of his profession.4 His hands slacken: his whole energies are paralyzed for the work of God ;5 and he sinks into desponding apathy and indolence.6

In times of depression, let sense and feeling be kept within their bounds; and the Saviour’s voice, encouraging confidence, will be practically regarded.7 Even our very “sighing and crying for the abominations of the land”8 must not issue in heartless complaints, but rather stimulate to the diligent improvement of present opportunities. Did we realize, as we ought, our present privileges, and grasp our eternal prospects; no sorrow of the heart would break our spirit. The gleam of sunshine would be to us the earnest of what it will be, when — as Rutherford beautifully observes — ’ we shall be on the sunny side of the Brae.’9 Meanwhile — the first step in religion is not only beginning to be serious, but to be happy. To maintain our Christian balance, even “godly sorrow” must be disciplined; lest it break the heart, which it was intended only to humble; lest it give advantage to the enemy, and bring hindrance to the Church.10

14. The heart of him that hath understanding seeketh k?iowledge: but the mouth of fools feedeth on foolishness.

Observe the man of natural understanding. Every apprehension quickens the appetite to seek knowledge. He is ready to learn

from any quarter, even from a child. He is all eye — all ear all

heart — for his object. Much more will spiritual understanding stimulate the desire.11 Beware of the lust to be “wise above what is written.” But let every vigorous effort be made to be wise, up to what is written. David, with his high attainments, was ever crying for Divine teaching.12 His wise son sought knowledge upon his knees,13 and not less in the diligent habit of application.14 The Queen of Sheba, “coining from the utmost parts of the earth;“15 Nicodemus and Mary, sitting at the feet of Jesus;16 the Eunuch, journeying to Jerusalem ;17 Cornelius and his company, drinking in the precious message of salvation;18 the Bereans, carefully u searching the Scriptures”19 — do not all these shew the understanding heart, seeking a larger interest in the blessing?

Invaluable indeed is the gift. Warm affections need the discipline of knowledge to form principle and consistency, Christian

1 1 Sam. xxviii. 16. 2 Cor. vii. 10. 2 Chap. xii. 25; xviii. 14.

3 Phil. iii. 3. 4 psaim xxxiii. 1.

s Corny., iwh. viii. 10. Phil. iv. 4. Chap. xvii. 22. Isa. 1. 10.

8 Ez. ix. 1. 9 Rutherford’s Letters. 10 2 Cor. ii. 7 — 11.

•’ Chap. i. 5; ix. ip Ps. r.xix. 98 — 100. with 33, 34, &c.

13 1 Kings iii. 5 — 10.” Eccl. xii. 9, 10. »3 Kings x. 1. Matt. xii. 42

e Jc:.n iii. 1, 2. Luke x. 39. Acts viii. 28. is Ibid. x. 33.

‘» Ibid. xvii. 11.

completeness and proportion :l seeking for wholesome food, not intoxicating draughts; not deeming novelty the most desirable thing: but rather with the wise Sir M. Hale — ’ to be impressed and affected, and to have old and known truths reduced to experience and practice.’

But while the man of understanding is never satisfied with knowledge, the fool is fully satisfied with folly. So brutish is his taste, thajt his mouth feeds upon foolishness. It is his meat and his drink. His spirit “is of earth, earthy.” Many such fools we ind in religion, who prefer empty speculations and disputings on matters indifferent to the rich pasture of the children of God.a Let us ponder the responsibility of “going on to perfection; that, being of full age, we may have our senses exercised to discern both good and evil.”3

15. All fie days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

The abounding consolation of Christian affliction, does not blot out its penal character. As the fruit and chastening of sin, it is an evil; and therefore all the days of the afflicted are evil.4 Yet the child of God in affliction is not so miserable as he seems to be.5 The darkest of these evil days can never make “the consolations of God small with him.“3 He can sing in the prison as in a “pal ace.7 He can “take joyfully the spoiling of his goods.”8 He can praise his God, when he hath stripped him naked.9 He can rejoice in him, as his portion in earthly destitution.10 ‘Who is it’ — said the heavenly Martyn in a moment of faintness — ‘that maketh my comforts to be a source of enjoyment? Cannot the same hand make cold, and hunger, and nakedness, and peril, to be a train of ministering angels conducting me to glory?’u What real evil then can affliction bring? Or rather, what does it bring b«.’t many feast-days? A few days’ feasting would soon weary the epicure. But here the merry heart hath a continual feast. — And ‘all his trouble is but the rattling hail upon the tiles of his house,’12 not disturbing his enjoyment. Fed with this heavenly portion, shall I not thank my God, that he hath rooted me up from present satisfactions? “Let me not eat of this world’s dainties. Thou hast put gladness into my heart, more than in the time that their corn and their wine increased.”13

16. Better is little with the fear of the Lord, than great treasure and trouble therewith. 17. Better is a dinner of herbs where love is, than a stalled ox ana hatred therewith.

Here are the sources of the merry heart — the fear of the Lord and love to man. And here also is the continual feast, so satisfy

1 Phil. i. 9. Comp. Psalm cxix. 66.

2 Verse 21; x. 20. Hos. xii. 1. Acts xvii. 21. 3 Heb. vi. I; v. 14. 4 Gen. xlvii. 9. Ps. xc. 7 — 9. 2 Cor. vi. 10. Job xv. 11.

- Acts xvi. 25. 8 Heb. x. 34. Job i. 21.

w Hab. iii. 17, 18. H Life, Chap. ii. 12 Leighton on 1 Pet. i. 2; iii. 1”.

“Ps.cxli.4; iv. 6, 7.

ing, that the saint’s little is better than the worldling’s all. It is his Father’s gift;2 the fruit of his Saviour’s love;3 enjoyed by special promise,4 and sweetened with the “great gain of godly contentment.”5 If it be only little, it is not from lack of his Father’s care and love; but because his wisdom knows what he really needs,6 and that all beyond would be a temptation and snare. Truly “a man’s life consisteth not in the abundance of the things which he possesseth.”7 The universe will not fill a worldly ;8 while a little will suffice for an heavenly,9 heart. There must be trouble with great treasure, without the fear of the Lord.19 And far more destitute is its possessor in his unsubstantial happiness, than the man of God, who is eating his bread in the sweat of his brow. ‘Jacob’s ladder, which conveys to heaven, may have its foot in the smoking cottage.’11 And as to this world’s comforts — the dinner of herbs — the homely meal of love, is better than the stalled ox, prepared for a sumptuous.12 but unbrotherly, feast.13 Love sweetens the meanest food. Hatred embitters the richest feast.14 How did the presence and converse of the Lord of angels dignify the humble fare!15 How much more refreshing were the social meals of the Pentecostal Christians, than the well-furnished tables of their enemies !16 When the Lord’s ordinance is marred by man’s selfishness — When wealth, rank, or adventitious accomplishments, govern the choice of life’s companion, rather than the fear of the Lord; what wonder, if the stalled ox, and hatred therewith be the order of the house? Mutual disappointment is too often the source of criminal indulgence abroad; always the bane of peace and unity at home. Few alas! practically believe this divine testimony. Parents! — Do you seek the solid happiness of your children? Then lead them to expect little from the world; every thing from God.

18. A wrathful man1’1 slirreth up strife: but he that is slow to anger appeaseth strife.

This Proverb requires no explanation. But observe the principles of hatred and love, contrasted in active exercise. Some persons make it their occupation to sit by the fire, to feed and fan the flame, lest it be extinguished — An useful and friendly employment, were it a fire to warm. But when it is an injurious, consuming, and destructive element, it would seem difficult to discover the motive of these incendiaries,18 did we not read, that” out of the

1 Chap. xvi. 8. Psalm xxxvii. 16. 2 Matt. vi. 11.

s 2 Pet. i. 3. Ps. xxxiv. 10; xxxvii. 3, 19. Isa. xxxiii. 15, 16.

s I Tim. vi. 6. Phil. iv. 11, 12. 6 Matt. vi. 32. 1 Luke xii. 15

8 Ecc. i. 8. 9 Gen. xxviii. 20. 10 Eccl. v. 6; v. 12.

11 Bishop Reynolds’s Sermon on 1 Tim. vi. 17 — 19.

»2 Matt. xxii. 4. Luke xv. 23. Chap. xvii. 1; xxi. 19; xxiii. 6 — 8.

u 1 Sam. xx. 24 — 34. 2 Sam. xiii. 23 — 29. Est. i. 10 — 12. john xxi. 9 — 2?

16 Acts ii. 46. Comp. Ps. ex xxiii.

17 A man of wrath, Heb. constantly indulging it; unwilling to put, it away; a fire-* brund, ‘Vir flagrantiae.’ — Schultens. Comp. xxix. 22.

w Chap. x. 12; xvi. 27, 28; xxvi. 20, 21.

neart proceed evil thoughts, murders, wickedness, an evil eye, pride, foolishness.”1

What then is the Christian’s experience? Instead of stirring up — to appease strife; to bring water — -not fuel — to the fire; by “a soft answer to turn away wrath;”2 by a yielding spirit to melt, subdue, and bring peace.3 Let me remember that I owe my very salvation to this attribute — slow to anger.4 And shall I not endeavor to imbue my profession with this lovely adorning, and to “be a follower of God, a? his dear child, walking in love?”5 Will not this temper of the gospel secure my earthly enjoyment of godliness ?6 Will it not also seal my title as a child of God V

19. The way of the slothful man is as an hedge of thorns; but the way of (he righteous is made plain, (raised up as a causey, Marg.8)

Another picture of the slothful man drawn to life! He plants his own hedge, and then complains of its hindrance. Every effort to break through his difficulty, like afresh thorn-bush in his way, tears his flesh. He is brought to a stand. Indecision, delay, reluctance, sluggishness, paralyze his exertions.9 He not only exaggerates his real,10 but pictures to his mind imaginary,11 difficulties; so that, after a feeble struggle of conscience, with much to do, but no heart to do any thing, he gives himself up to idleness or pleasure.12

This sloth is a ruinous evil in temporals. Young men! remember, that one or two hills of difficulty, vigorously climbed in youth, will make the way plain for future and successful progress. But to put half the soul to the work; to drag to it as an unavoidable task; to avoid present difficulties in order to find a smoother path, will make a hedge of thorns, harassing to the end of the journey. vMuch more ruinous is this evil in the Christian life. The sluggard in religion is miserable — never at ease. He knows his need of a change. He makes an effort to pray. But all withers for want of purpose of heart. His way is a hedge of thorns. Exertion is absolutely impossible. He sees no hope of overcoming, and lies down in despair.13 Child of God! Beware of yielding to a sluggish spirit. Soon will nothing remain but the dead form of religion; the bare walls of the house, instead of the temple filled with the glory; the heartless externals of godliness, while the spirit that breathed life into them is gone.

After all — the difficulties are more in the mind than in the path. For while the slothful sits down by the side of his hedge in despondency; the righteous, in the habit of diligence, finds his way made plain.14 An honest desire and effort make the way easy.

1 Mark vii. 21, 22. 2 Verse 1. References. 3 Gen. xiii. 7 — 9. Eccl. x. 4. 4 Ps. ciii. 8. 2 Pet. iii. 15. 5 Eph. v. 1, 2.

6 Matt. v. 5. 7 ibid. ver. 9.

8 ‘A highway — a path so formed as to be easy to the foot of the traveller.’ — French tnd Skinner. Cornp. Isa. xxxv. 8. Also 2 Chron. ix. 11. Marg.

9 Cornp, Lev. xxvi. 7, 8, with Jud. i. 3, 4. 10 Num. xiii. 27 — 33. »i Chap. xxvi. 13. is ibid, verses 14, 15. chap. xii. 27.

M Num. xiii. 30; xiv. 2 — 9.

Faith brings him to the strong for strength. Hope, love, and joy are conquering principles. “The mountains are threshed”1 by the energy of faith. Religion, with all its crosses, is found to be a practicable thing.2 The victory over sloth opens a happy and prosperous way to heaven.3

20. A wise son maketh a glad father: but a foolish man despiseih his mother.

)o not the brightest joys,4 and the bitterest tears5 in this world of tears, flow from parents’ hearts? Whatever be the delight to see a son prospering in life, the Christian father finds no rest, until a wise son maketh him glad. And here we need not any development of talent or superior attainment, but the true wisdom; humble and docile, marked (as the contrast suggests) by filial reverence, specially by the cleaving choice of that fear of the Lord which “is the beginning of wisdom.”* Such a son does indeed rejoice his father, as he watches with equal pleasure and thankfulness the daily growth and healthiness of his choice vine.

But what if folly, instead of gladdening, despise, a mother ?7 She — whose tender love,8 and yearning faithfulness,1 is a faint picture of the heart of God — She is despised by “the son of her womb!”10 The law of God commands honor10 and reverence ;n and the transgression of. the law will not be forgotten.12 But is not this neglect a chastening rebuke for capricious indulgence? What grace and wisdom is needed, so that parents may be a valuable blessing to their children for their highest interests!

21. Folly is joy to Idrn that is destitute of wisdom: but a man of understanding walkelh uprightly.

Let this Book of instruction probe our profession. What think we of folly 7 Not only does the ungodly practise it. But it is joy to him. He sins without temptation or motive. He cannot sleep without it.13 It is “the sweet morsel under his tongue.“14 He “obeys it in the lusts thereof.“15 He “works it with greediness.’’16 He hates the gospel, because it proposes to “save him from it.”17 But hear the humbling confessions of a child of God — “I am carnal, sold under sin. O wretched man that I am! who shall deliver me?” Verily would he sink under his hated burden, but for the confidence “I thank God — There is no condemnation.”18

Wrhat greater proof can there be of being destitute of wisdom, than this appetite of sin? That which hath turned this fair and blooming world into a sepulchre — nay — that which hath kindled “everlasting burnings” — is his joy. And thus he goes on, intent

i Isa. xli. 10 — 14. 2 Phil. iv. 13.

3 Chap. iv. 18. Job xvii. 9. Matt. xi. 12.

4 chap. x. 1; xxiii. 15, 24, 25. 1 Kings i. 48.

5 Chap. xvii. 25. 2 Sam. xvii. 33; xviii. 1 — 4.

e Verse 33; i. 7. 7 Chap. xix. 26; xxiii. 22. 8 Isa. lxvi. 13.

It-id, xlix. 15. 10 Ex. xx. 12. Lev. xix. 3, 30.

12 Chap. xx. 20; xxx. 17. Ez. xxii. 2, 7. 13 Chap. iv. 16, 17.

u Ver. 14; ix. 17. Job xx. 12. is Rom. vi. 12. 16 Eph. iv. 19.

w Matt. i. 21. Acts iii. 26; with John iii. 19. 18 Rom. vii. 14, 24, 25 j viii. I upon the trifles of the day; and trifling with eternal concerns; pieferring shadowy vanities to everlasting glory. Will he not open his eyes to the discovery; that” they that observe lying vanities, forsake their own mercy?1’1 The Lord save him — ere it be toe late — from reaping the bitter fruits of his foolish choice!

J3ut how know we the man of understanding? He gives his heart and mind to the word of God. He has joy in wisdom,2 — as the sinner in folly. Even his painful discoveries of indwelling corruption, ground him deeper in solid religion, than those who know only the surface. He is taught of God, and his upright walk is a bright “shining path.”3 Give me, O my God, understanding that my joy may be in thy wisdom — not in my own folly.

22. Without counsel purposes are disappointed: but in the multitude of counsel’ lors they are established.

Consider how weak and ignoiant we are. Were our judgment perfect, the first impressions would be infallibly right. But feeble and shaken as it is by the fall, every dictate needs pondering. How much evil has been done by acting upon impulse in a few hasty moments, or by a few warm words or lines without consideration !4 Our wisdom lies in self-distrust, at least leaning to the suspicion that we may be wrong. Yet, guard also, on the other side, against that indecision of judgment, which is carried about by every person’s opinion. Upon the whole, Christian prudence suggests the expediency — especially in important matters — of experienced counsel. By the neglect of this advantage, many good purposes have been disappointed.5 God has ordained the commerce of wisdom for mutual benefit, and by the multitude of counsellors many valuable purposes have been established.6 But as the wisest of these are fallible, and often in error, is it not our only safe path, in the use of human means, to look up to the great “Counsellor”7 of his Church for guidance, and in reverential thankfulness, to take “his testimonies as the men of our counsel?”8 Blessed be God for this special privilege of counsel always at hand! In humility and confidence, we shall not materially err.9

23. A man hath joy by the answer of his mouth: and a word spoken in due sea son, how good is it ’

A word for our Divine Master to our fellow-sinners he will condescend to bless. The remembrance — “Who made man’s mouth?”10 — puts away pride. Bat have we loijoy by the answer of our mouth ?u The pain that every right-minded Christian feels in giving “open rebuke,” is abundantly compensated by the joy of the happy issue.12 Even an unsuccessful effort brings the joy in

1 Jon. ii. 8. 2 Chan. xxi. 15. 3 Chap. iv. 18.

4 Chap. xix. 2.

s Rehoboam, 1 Kings xii. 13 — 19. Afcab, xsii. 18 — 3;); even David, 2 Sam. xxi» J — 4, K5.

s Chap. xi. 14; xx. 18; xxiv. 6. Acts xv. G, 31. 1 Isa. ix. 6.

8 Ps. cxix. 24. M. R. 9 Chap. Hi. 5, 6. 10 Ex. iv. 11.

“Chap. xii. 14; xiii. 2. 12 chap, xxvii. 5. 2 Sam. xii. 1 — 13..

“the testimony of our conscience.” It must however be a word spoken indue season. “How forcible are right words;”2 well-timed, though from feeble lips !3 * There are some happy seasons, when the most rugged natures are accessible.’4 Yet many a good word is lost by being given out of season. Would we bring true conviction? Then pass by the moment of irritation, and wait for the return of calmness and reason.5 Give reproof privately,6 not exasperating, except when the occasion calls for it,7 by public exposure. Never commence with an attack — an enemy’s position, that naturally provokes resistance. Study a pointed application. A word spoken for every one, like a coat made for every one, has no individual fitness. When “the. wise man’s heart discerneth both time and judgment,”8 the word is doubly effective. Manoah’s wife-upheld her husband’s faith.9 Abigail restrained David’s murderous intent.10 Naainan’s servants brought their Master to sober reason.11 Paul withheld the jailor’s hand from self-destruction, and opened salvation to his soul.12 Sweet indeed also is the Minister’s joy from the answer of his mouth, when his gifted tongue “speaks a word in season to him that is weary.”’13 And will it not be an element of his consummating joy “at that day,” when he shall welcome those, instrumentally saved by the answer of Ids mouth, as his “glory and joy?”u

24. The way of life is above to the wise, that he may depart from hell beneath.

The way of life — the way in which alone life is found — the way to God — the way to glory — is but one. That way is Christ.15 If therefore I come to him — renouncing all other hope, casting all my hope on Him, and every step of my way “looking unto Him”18 — am not I in this way? And if I follow Him in “the obedience of faith,” am not I advancing in that way ?17 This way is above — of heavenly origin. Fools rise not high enough to discern it? much less to devise and walk in it. Their highest elevation is grovelling. God does not allow7 them even the name of life.18 Cleaving to the dust of earth, they sink into the hell beneath. But this is the way of the wise — born from above — taught from above — therefore walking above, while they are living upon earth — A most transcendent life! “partaker of the Divine nature!”19 the life

1 Chap. xxv. 11. 2 Job vi. 27.

3 Chap. xxiv. 20. Thus Luther,.”.tor the pattern of the great Apostle, gladly acknowledged his obligation. — ‘The word of a brother, pronounced from Holy Scripture in a time of need, carrif-s on inconceivable weight with it. The Holy Spirit accompanies it, and by it rnovrs and animates the hearts of his people, as their circumstances require. Thus Timothy, and Titus, and Epaphroditus, and the brethren who met St Paul from Rome, cheered his spirit, however much they might be inferior to him in learnjig and skill in the word of God. The greatest saints have their times of faintness, when others are stronger than they.’ — Scott’s Contin. of Milner, i. 332.

4 Bishop Hopkins’s Works, iv. 485. ‘Mollia tempora fandi.’

5 1 Sam. xxv. 37. 6 Matt, xviii. 15. 1 1 Tim. v. 20. Acts xiii. 6 — 11.

8 Ecc. viii. 5. Comp. iii. J, 7. Judg. xiii. 23. w i Sam. xxv. 32, 33

11 2 Kings v. J3, 14. 12 Acts xvi. 28 — 31. w isa. 1. 4.

“1 Thess. ii. 19, 20. is john xiv. 6. w Heb. xii. 2.

“John viii. 12. w 1 Tim. v. 6 w 2 Pet. i. 4.

of God himself ’ — in humble sublimity, ascending above things under the sun — above the sun itself — The further we walk in this way above, the further we depart from hell beneath. Heaven and Hell are here before us — Soon will our state be fixed for eternity. What am I? Where am I? Those “who mind earthly things, their end is” the hell beneath. Those who walk in the way above — “their conversation is in heaven;” their hope is fixed on the Lord’s coming from thence; their everlasting joy will be this complete transformation into his own image.2

Children of God! walk like yourselves; with “your hearts lifted up in the ways of the Lord;”3 with a holy loftiness above the debasing pleasures of earth; “looking at the things that are unseen;”4 “having respect unto the recompence of the reward;”3 walking in the way above where your hope is6 — where your treasure7 where your home8 — above all — where your ascended Sav iour is ;9 and where one golden ray of his favor, one reflected beam of his glory — will outshine all the glare of a shadowy world. Grant, we beseech thee, that like as we do believe thy only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell.’10

25. The Lord will destroy the house of the proud: but he will establish the border of the widow.

The administration of the Divine Government is to humble the proud, and to exalt the humble.11 The contrast seems to mark the proud oppressor — an usurper of God’s rights. He deals with him therefore as a traitor, and destroys not only his person, but his house.1’2 And who can but acknowledge the retributive vengeance of the Judge of the earth !13

But the widow, whom many care not for, many are ready to trample on — what a Friend and Protector has she !14 — “.Let thy widows trust in me.”15 God condescends to link himself with them in a special relation, concentrating all his care and tenderness on their bereaved condition.16 Did not he provide for sorrowing Naomi, a staff in her faithful daughter; and ultimately establish her border in Israel?17 Did he not supply the pressing need of the Minister’s widow18 (a cheering warrant of faith in similar affliction), and take up the Shunamite’s oppression, and again establish her border ?l» And shall we forget, how he teaches the returning penitent to plead the gracious manifestation — “In thee the fatherless findeth mercy?”20

1 Eph. iv. 18. 2 Phil. iii. 19 — 21. Comp. Psalm xvii. 14, 15.

3 2 Chron. xvii. 6. Comp. Isa. xxxiii. 16; xl. 31; lviii. 14. 4 2 Cor. iv. 18.

s Heb. xi. 24 — 26. 6 2 Cor. v. 1 — 5. Col. i. 27. Heb. vi.19.

Matt. vi. 20. s 2 Cor. v. 6 — 8. Heb. xi. 16; xiii. 14. 9 Col. iii. 1.

1° Collect for Ascension Day. Luke i. 51, 52.

i* Ksth. vii. 10; ix. 10. Jer. xxii. 13 — 30. w Ps. x. 14, 18; xii. 5; lviii. 11.

‘< Chap, xxiii. 10, 11. ls Jcr. xlix. 11. Comp. 1 Tim. v. 5.

‘6 Ps. lxviii. 5; cxlvi. 9. Deut. x. 17, 18. •»? Ruth i. 7 — 18; iv. 14 — 17.

18 2 Kings iv. 1 — *. w Ibid. viii. 1 — 6. 20 Hos. xiv. 2, 3.

26. The thoughts of the wicked are an abomination to the Lord: but the U’ords fpf the pure are pleasant words, (words of pleasantness, Marg.)

How lightly do the mass of men think of the responsibility of their thoughts! as if they were their own, and they might indulge them without restraint or evil. But they are the seminal principles of sin. And as the cause virtually includes its effects; so do they contain, like the seed in its little body, all the after fruit. They are also the index of character. Watch their infinite variety- — not so much those that are under the control of circumstances, or thrown up by the occasion, as the voluntary flow, following the habitual train of our associations. “For as a man thinketh in his heart, so is he.“2 Let the Christian yield himself up to the clear radiance of” the word, as a discerner of the thoughts and intents of the heart;“3 and what a mass of vanity does only one day — one hour — bring to account! What then is the result with the wicked!” Evil thoughts” are the first bubbling of the corrupt fountain.4 The tide of evil rolls on unceasingly. Thoughts of iniquity“5 — “vain thoughts lodging within”6 — all are an abomination.

Very different is his mind towards his own people. The words of the pure — the expressions of their thoughts’ — are pleasant words. How pleasant — is manifest from his inviting call to their intercourse with him ;8 yet more from the open reward prepared for them before the assembled world — “They that spake often one to another — and thought upon his name — they shall be mine, saith the Lord, in that day, when I make up my jewels.”9

27. He that is greedy of gain troubleth his own house: but he that hateth gifts shall live.

What an awful stamp has God fixed upon covetousness! Idolatry ;10 abomination,11 an evil eye, and the cause of poverty;12 “the root of all evil!”13 Not only is it a curse to the sinner, but often a trouble to his house. So did Lot,14 Achan,15 Saul,16 Ahab,17 Gehazi,18 Jehoiakim,19 and the Jews,20 find it. And often in our own day has greediness of gain plunged whole families into misery in ruinous speculations !21 For where the enriching blessing of God is not desired or sought, we cannot wonder that it be withheld!

Can the man of God do so? Not only would he refuse, but he

1 Chap. xxiv. 9. Gen. vi. 5. Even an Heathen accurately described them. Avm- 9»»/<i<r 7r/jyas rr/« icaicias. ‘The indigenous fountain of evil.’ — Plutarch. Moral. Again — ‘If thou wouldest unlock the door of thine heart, thou wilt find a storehouse and treasury of evils diversified and full of numberless passions.’ Ibid.

3 Heb. iv. 13. KptriKos — a critic, censuring the errata with the most minute accuracy. * Matt. xv. 19. s isa. lix. 7. 6 Jer. iv. 14.

7 Matt. xii. 34. Comp. Ps. xxxvii. 30, 31. 8 Ver. 8. Cant. ii. 14.

9 Mai. iii. 16, 17. 10 Eph. v. 5. Col. iii. 5. Comp. Job xxxi. 24.

‘! Psalm x. 3. J» Chap, xxviii. 22. 13 I Tim. vi. 9, 10.

“Gen. xiii. 10, 11; xiv. 12; xix. 14, 30. jos. vii. 1, 15, 24, with Deut. vii. 23, ‘6 1 Sam. xv. 19 — 26. 1 Kings xxi. 1 — 14, 19 — 22. 2 Kings ix. 24 — 26.

Hab.ii. 9, 10.

) gifts, not only in the corrupting influence of bribes,1 but in any case, that would bring dishonor upon his God, For this rea son Abraham refused the gifts of the king of Sodom,3 and Peter the enticement of Simon.3 The man who thus walks in integrity, does not he live on high in the special favor of his God ?4 Does not he, who hateth this world’s gifts for the affliction of the cross. * receive an hundred-fold recompence in this life, and, in the world to come, everlasting life?”5 ‘Let their money perish with them’ (was the noble confession of the Marquis of Vico, nephew to Paul V.) ’ that prefer all the world’s wealth before one day’s communion with Jesus Christ and his despised people.’6

28. The heart of the righteous studieth to answer: but the mouth of the wicked voureth out edl things.

Consideration is an important part of the Christian character; nowhere more important than in the discipline of the tongue. Think twice before we speak once. “The wise man’s heart is in his right hand,”7 that he may weigh his words, and study how to answer,8 and be ready “always to give an answer to him that asketh a reason of the hope that is in him.”9 Though there may be “good treasure” within, yet we must carefully ponder to draw from it “a wrord in due season.”10 Often may we reflect upon ourselves, for speaking hastily.11 And indeed, when that comes out which is uppermost, nothing but the dross of evil can be looked for? Many stumblings have been made by speaking from the hasty feeling of the moment, rather than from a well-balanced and considerate judgment.’ In this haste, Joshua was beguiled by the Gibeonites;12 David indulged a burst of murderous revenge ;13 Peter would fain have dissuaded his master from the work,14 which he came down from heaven to do, and without which we should have been a world eternally lost. Cultivate a pondering mind. If ever asked to open an important subject, throw it not off hastily; nor give an answer, till it has been obtained from God. For the heart’s study to answer, necessarily implies prayer — the only medium of receiving the “wisdom that is profitable to direct.”15 Nehemiah darted up his prayer for the answer for the moment, and how graciously was it vouchsafed !16 This is more especially a Ministerial responsibility for the many cases of conscience, that require “the tongue of the learned” — a word of wisdom, conviction, or consolation. How can “the priest’s lips keep knowledge,”17 unless the heart, UD der his Master’s teaching, studieth to answer?

The wicked have no such restraint. He cares not what he mya

1 Ex. xviii. 21; xxiii. 8. Deut. xvi. 19.

Gen. xiv. 22, 23. 3 Acts viii. 18 — 20.

Ps. xv. 5. Isa. xxxiii. 15, 16. Jer. xxii. 15, 16. Ez. xviii. 5 — 9.

Heb. xi. 24 — 26. Matt. xix. 29, 30.

See his interesting history in Dr. M’Crie’s Reformation in Spam.

Eccles. x. 2. s Chap. x. 31, 32; xiii. 16; xvi. 23. 9 1 Pet. iii. 35.

i’ Ver. 23. Matt. xii. 34.” Ps. xxxi. 22; cxvi. 11. 12 jos. ix. U, B,

13 l Sam. xxv. 13 — 21.” Matt. xvi. 22.

15 Chap. ii. I — 6. Eccl. x. 10. w Neh. ii. 1 — 6.” Mai. ii. 7.

It is of little consequence to him, whether it be true, or well-timed, or whom it wounds. His poisoned fountain povreth out poisonous waters. Yet fearful is it to think, how every light word brings it.3 account,2 and will be found a ’ hot coal to make the fire of hell burn more fiercely.’3 Such a plague often infests the Church.4 “From such withdraw thyself.”5 Separation is the keeping of the soul.

29. The Lord is far from the wicked: but lie heareth the prayer of the righteous.

Such is the Lord’s difference between these two classes. He is equally near to them both in his essence.6 But in his favor he is far from the wicked? and rejects their prayer.8 He is near to the righteous, and heareth them.9 His distance from the wicked is to their hearts’ desire.10 Yet does he sometimes make them. groan,11 as they will sink hereafter, under its final and everlasting curse.12 But who can estimate the grace that calls these “stout hearted, that are afar off. to hearken, and brings near righteousness and salvation to them?”13 Inexpressible must be the guilt of despising such free, abounding, mercy !14

But to the righteous he is most graciously near.15 He heareth their breath, when there is no voice;16 their desire and weeping, when there are no words;17 their stammering, when there is no gift.18 Wonderful indeed is it, that he should hear such prayers, polluted as they are in their very breath. Yet does our compassionate High Priest wait for these vile offerings at the door of the oracle; and in his golden censer they appear spotless -before the throne.19 For his sake we are not only borne with, but accepted. Add to which — our prayers his own Spirit has dictated.20 How then can he turn away from them?

Yet the enemy will suggest the doubt. Does he hear? Well he knows, what a shelter prayer is from his assault; and gladly would he drive us from it. ‘Am I righteous T Be it sor that thou art not. But is not thine advocate so?21 Then put thy prayer!? in his hands. Thou canst not doubt his access to God; or that the ear, that may be shut to thee, is open to him. “Wouldst thou be spoken for to the king?”22 Stammer out the prayer to thy Friend — “O Lord, I am oppressed; undertake for me.”23

* But I gee no answer.’ Correct the errors of sense by faith in his word, which declares — whatever appearances may be — He heareth. Judge not by thy feelings or conceptions, but by his own

i Ver. 2: xiii. 10. Ecc. x. 3, 12 — 14. 2 Matt. xii. 36.

3 Cartwriiiht in loco. 4 Tit. i. 10, 11. 2 Pet. ii. 18. 5 1 Tim. vi. 3 — 5

e Ver. 3.” Jer. xxiii. 23, 24. Acts xvii. 27, 28.

7 Psalm xxxiv, 16. Jer. xviii. 17. Amos ix. 4.

8 Isa. i. 11. Jer. xiv. 12. Ez. viii. 18. Ps. xxxiv. 15. 1 Pet. iii. 12. 10 Job xxi. 14. ll Ex. xxxiii. 1 — 7. 1 Sam. xxviii. 6. Hos. v. 15. Mic. iii. 4 w Ps. lxxiii. 27. Matt. xxv. 41. 2 Thess. i. 9. 13 Isa. xlvi. 12, 13.

AcU xiii. 3* — 46. w Ps. xxxiv. 18; cxlv. 18, 19.

:« Neh. ii. 4. Lam. iii. 56. Ps. xxxviii. 9; vi. 8. ls Is. xxxviii. 14.

:9 Rev. vi:i 3, 4. 20 Rom. viii. 26, 27. 21 i j0[ln jj. j.

22 $ Kinfg iv. 13. 23 Isa. xxxviii. 14.

unchangeable word — by the manifestation of his name;1 that he will refuse thee nothing that is really good; that thou dost obtain, if not what thou desirest, yet what upon the whole is best and fittest for thee. Have patience with God. Dictate nothing. Commit thy will to him. Say not — “I will that thou give me by and by.”2 Leave time and all to him. If he does not answer in thy time, he will in his own far better season.3

Study the character of God. It is not the Judge on his seat; or the King on his throne of state; but the Father in the full flowing of his love. Is not this attraction? In the sharpest trial — not all the world — not all the power of hell — can bar thine access to him. No child runs to his Father with such a confidence as thine. Never will he chill the heart, that throws itself upon his love.

Then honor him in this confidence. Shew that you really mean what you say. Bring to him no general petitions (the signs of an heartless frame) but definite objects. Tell him what you want, and all that you want. Prize his presence supremely — the pleasures of the closet above all privileges. No creature — not even the company of Apostles — can compensate for the loss of Him. Wrestle in prayer, but sit still in faith. He has bound himself by his own promises. And the fulfilment of them in answer to prayei will quicken confidence and praise.

30. The light of the eyes rejoiceth the heart; and a good report mdketh the bones fat.

The eye is the medium of the most rational enjoyment. Most elevating is the sight of the wonders of the creation! The Psalmist’s Hymns of praise finely portray his delight.4 Glowing. was the joy, which burst from the wise man’s heart in the sight of the morning glory — “Truly light is sweet, and a pleasant thing it is for the eyes to behold the sun.”5 Look also at gracious and unexpected providences — How did the light of the aged Patriarch’s eyes rejoice his heart, when he embraced his long-lost son !6 A sunbeam truly was it in the cloud of despondency! And when the eye fastens upon the one object of attraction, does not one look clothed with light, cast a glory on the soul, and fill it with life and joy?7 “They looked unto him and were lightened.”8 And what will it be, when the whole soul, animated with Divine Power, shall centre in the eye, when the light of the eyes shall present him to unclouded view, whom all heaven adores with everlasting praise!

But let us look at the joy of hearing. See how the Patriarch’s heart bounded at the good report of his beloved Joseph.9 The absent Minister seems to live again in the good tidings of his thriving people.10 ‘How delightful must it be to the humbled sinner to hear the good report of salvation, and to have his eyes enlightened to behold the glory of God in the face of Jesua

i Ps. lxv. 2. 2 See Mark vi. 25. 3 isa. xxx. is.

* Ps. xix. 1; cxi. 2. s ibid. viii. civ. 6 Ecc. xi. 7.

7 Gen. xlvi. 29, 30. Comp. Chap. xxv. 25. 8 Psalm xxxiv. 5.

Gen. xlv. 27, 28. Comp. Chap. xiii. 12. i Thess. iii. 5 — 9.

Christ!’1 The animating delight with which the Shepherds saw the good report realized before their eyes, can scarcely be conceived.2 So joyful is it still to the humbled sinner, that the very “feet of its messengers are beautiful” in his eyes.3 “Blessed are the people, that know the joyful sound.”4

31. The ear that hearelh the reproof of life abideth among the wise. 32. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding — (possesseth an heart, Marg.)

What a contrast to the “scorner,” lately described, who “goeth not unto the wise”’ The circumcised ear heareth the reproof that tends to life* and welcomes it as a probing medicine, needful for the soul’s health.7 It is indeed the absolute law of social life, a component part of the love of our neighbor,8 the bounden obligation to be “our brother’s keeper” to the utmost of our power.9 And yet for its discharge there should be a special office or relation, or concurrent providential circumstances. So wisely has God fenced its exercise from needless or wilful provocations. No wise man would incur the reproach of a tale-bearer,10 by thrusting himself into this ungracious work. But beautiful indeed is the sight of “a wise reprover upon an obedient ear.”1 1 The man of God abode with the wise. He took his meek reprover to his wife.12 He honored the faithful messenger of his Father’s rod with his highest confidence.13 The Apostle’s affectionate testimony to his reproving brother showed, that he had heard the reproof of life.1* This considerate and humble temper always gets understanding.™ No thing teaches like experience, and no experience .is more useful, because none so abasing, as rebuke.16

But he that refuseth instruction, despiseth his own soul.17 He will not indeed own the charge. But does he not underrate its high value and imminent danger, when he despises God’s warning and provision for its salvation?18 “Be thou instructed, O Jerusalem, lest my soul depart from thee.”19

33. The fear of the Lord is the instruction of wisdom: and before honor is humility.

The fear of the Lord is described as the substance20 — the beginning or principal part21 — here the instruction — of wisdom. For is it not the medium of the deepest — most heavenly — wisdom? Though given under the law, it is linked with the full privileges of the Gospel.22 The fear of terror melts away. The fear of revi Scott in loco. 2 Luke ii. 15 — 17. 3 Isa. lii. 7.

4 Ps. lxxxix. 15. s Ver. 12. 6 Chap. vi. 23.

7 Ver. 5; xii. 18. Comp. Ps. cxli. 5. 8 Lev. xix. 17, 18.

9 This obligation was repudiated by the first transgressor. Gen. iv. 9.

Lev. xix. 16. Chap. xxv. 12. 1 Sam. xxv. 39 — 42.

“2 Sam. xii. 7 — 12. I Kings i. 32. Comp. chap, xxviii. 23.

M Gal. ii. 1 1, with 2 Pet. iii. 15. 15 Chap. i. 5; ix. 9; xii. 1.

w»Chap. xxix. 15. Rev. iii. 19. 17 Ver. 10.

18 Matt. xvi. 26, with Chap. viii. 35, 36. - 19 Jer. vi. 18. Comp. Zeph. iii. 2.

Job xxviii. 28. 21 chap. iv. 7; ix. 10. Ps. cxi. 10

Acts ix. 31. Heb. xii. 28.

EXPOSITION” OF THE BOOK OF PROVER. Q. 195

erence fills the soul. God rejoices in his mercy — the child of God in his confidence. But as it realizes the presence of a holy God, it must always be connected with humility. Indeed what Christian grace of the Gospel can exist without this conservating principle? Every dispensation of God strikes at the root of self exaltation, and tends to that real absence of self-esteem and self-sufficiency, which most of us rather long after than attain.

Most wise therefore is our Father’s discipline. Before honor, humility. Indeed, without humility, honor would be our temptation, rather than our glory. Had not the Apostle been kept down by a most humbling trial, his honor would have been his ruin. The exaltation of the Lord’s people in providence, is therefore often conducted through the valley of Humiliation. Joseph was raised from the prison to the throne. Moses and David were taken from the Shepherd’s fold to feed the Lord’s inheritance.2 Gideon acknowledged himself to be of “the least of the families of Israel.”9 ituth was humbled by adversity, ere she was raised to the high honor of a Mother in Israel, and progenitor of the Saviour.4 Abigail confessed herself unworthy to wash the feet of her ,Lord’s servants, before she was honored to be his wife.5 And in the daily walk of life, the lowest place is the pathway to honor.9

The same principle obtains in the dispensations of grace. “He that humbleth himself shall be exalted in due time.”7 Not that in the forgetfulness of our high privileges and confidence, we are to be weighed down in a sense of degradation. The true humility, which realizes our vileness, casts us most simply upon the full resources of the gospel, so that the most humble is the most triumphant believer. ‘The lower, then, any descend in humiliation, the higher they shall ascend in exaltation. The lower this foundation of humility is laid, the higher shall the roof of honor be overlaid.’8

And was not this the track of our beloved Lord — before honor, humility — the cross before the crown? How deep was that descent, by which he, who was infinitely more than man — became “a worm and no man!”9 And yet the honor which rewarded this humility, what tongue can tell !10; We must not disdain to follow Jesus Christ.’11 Is it a light privilege to follow in the pathway consecrated by his steps — irradiated by his smile ?12

i 2 Cor. xii. 7 — 9. * Ex. iii 1 — 12. Psi lxxviii. 70 — 72. * Judg. vi. 15, 16.

* Ruth ii. i 13 — 22, Matt, i 5 5 Sam. xxv. 41, 42. Luke xiv. 7 — 11.

1 Ibid, xviii. 14. 1 Pet. v. 6. 8 Trapp in loco. Ps. xxii. C.

10 Phil. ii. 5 — 11. ll Cope in loco.

pa Matt. xi. 29. SO; xx, 20 — 28. John xiii. 14, 15.