Proverbs 16

1. Tht Reparations (disposinga, Marg.) of the heart in man, and the answef of the tongue, is from the Lord.

The grand question is here decided — Who is the first mover in the work of conversion? Can man prepare his own heart for the grace of God? The preparations of the heart in man are from the Lord. He takes the stone out of the heart, that it may feel ;a draws it, that it may follow; quickens it, that it may live. He opens the heart, that he may imprint his own law, and mould it into his image.* He works, not merely by moral suasion, or by the bare proposal of means of uncertain power; but by invisible Almighty agency. The work then begins with God. It is not, that we first come, and then are taught. But first we learn; then we come.4 His grace both prevents and co-operates.5

Shall we then indolently wait, until he works? Far from it. We must work, but in dependence upon him. He works not without us, but with us, through us, in us, by us j and we work in him.6 Ours is the duty; his is the strength. Ours the agency; his the quickening life. His commands do not imply our power to obey, but our dependence upon him for the grace of obedience. He gives what he commands, and ’ his promises are the ground of our performances.’7 Our works are not the cause, but the effect of his grace; and never could they come out of us, until God had first put them in us.

The fruit also as well as the root — the answer of the tongue, no less than the preparation of the heart — is from the Lord. The tongue of the ungodly is under Divine restraint.8 And when the Christian’s thoughts are marshalled in due order, does not he depend upon the Lord for utterance?9 Often in prayer, the more we speak, the more we leave unspoken, till the answer of the tongue is fully given, “crying, Abba, Father.”10 But the fluency of the tongue without the preparation of the heart — when prayer is with out special business, when we read the precious promises, and carry not a word to plead before the throne — this is man’s dead formality — not from the Lord — an abomination in his sight.

This habit of dependence must continue to the end. We can no more prepare ourselves after grace received, than before it.11 He who “is the author,” must be “the Finisher, of {pith.”13 He is

1 Ps. x. 17. ‘From him all holy desires, all good counsels, and all just works, do proceed. ’ — Litu rgy.

* Ez. xxxvi. 26. 3 Acts xvi. 14. Jer. xxxi. 33. 2 Cor. iii. 3, 18.

4 John vi. 44, 45. 5 Art. x. Phil. ii. 12, 13, with Job xi. 13.

7 Bishop Reynolds’s Works, p. 129. 8 Num. xxii. 18 — 20. John xi. 49 — 52.

9 Eph. vi. 19. 10 Gai iv. 6.

11 Isa. xxvi. 12. 2 Cor. iii. 5. ‘I beg’ — said Jerome — ’ that I may receive; ar.d when Lae rrieived, I beg again.’ l* Heb. xii. «.

“Alpha and Omega, the beginning and the end,”1 in this Almighty work. Our happiness and prosperity is in the humbling praising acknowledgment — “By the grace of God I am what I am:”2 Dependence is not the excuse for indolence, but the spring of active energy.3

And if man’s reason disputes — ‘If God does not give me grace, how can I come?’ — we ask — Did you ever desire — did you ever ask for grace? — If not — how can you complain that you have never received it? If helplessness is really felt — if it brings conviction, grace is ready to be vouchsafed. Ask, and have.

2. All the ways of a man are clear in his own eyes: but the Lord weigheth the spirits.

If man were his own judge, who would be condemned? But man judges by acts; God by principles. His eye therefore beholds a mass of corruption-; while all the ways of a man are clean in his own eyes.* He confesses himself indeed to be a sinner. But what his sins are he knows not; probably only venial, and alx.mdantly compensated by his fancied virtues. “Ye are they,” — said our Lord to men of this stamp — “that justify yourselves be fore men: but God knoweth your hearts, for that which is highly esteemed among men is abomination in the sight of God.“5 Some times we see this delusion under the most shadowy cover. Pilate washed his hands, and was clean in his own eyes, from the blood of his condemned victim.6 The murderers of Christ were clean, by refraining from the defilement of the judgment-hall, and by eating the passover.7 The persecution of the Church blinded their consciences in the sincerity of unbelief.8 Often has the self-deceiver passed into eternity under a credible profession. But how does he stand before God? He never acted from principle: He had the form and shape of a Christian, so drawn to life as to pass for a living man. But the eyes that are as a flame of fire bare witness — ••’ Thou hast a name that thou livest, but thou art dead.”9 External forms without a sanctified heart is a baseless religion, The Lord “weighs” not “the actions”10 only but the spirit. His eye discerns if ’ but one’ grain too light, and pronounces the sentence. Saul was thus “weighed in the balances, and found wanting.”11 And “if thou, Lord, shouldst mark iniquities” — the short comings of thy full arid righteous demands, “O Lord, who shall stand?”ia — Must we not fly from Omniscience to satisfied justice, and

i Rev. xxii. 13. 2 1 Cor. xv. 10.

3 ‘Quamvis enim, nisi adjuvante illo, sine quo nihil possuoms facere, os non possumusaperire; tamen nos apenmus illius adjumento et opere nostro.’ Aug. contra duas epist. Pelag. ad Bonif. Commentators appear to be much perplexed on the translation of this verse. Many give it, as if the preparations or disposings (Martj.) of the heart were in man, but the answer of the tongue from the Lord. But Holden, as the result of a minute and critical examination, has substantially vindicated the received translation.

4 Gen. vi. 5. Ps. xiv. 2, 3, with chap. xxi. 2. $ Luke xvi. 15.

e Matt, xxvii. 24. 1 John xviii. 28. Ibid. xvi. 2. Acts xxvi. 9.

Rev. iii. 1. w 1 Sam. ii. 3; xvi. 7.

“Ibid. xv. 7 — 24. Dan. v. 27. 12 ps. cxxx. 3. Comp. cxliii. 2.

there find, that “there is forgiveness with God?”1 Joyous indeed is it to mark the even balances of our Judge; — in one scale his own perfect law; in the other — his Son’s perfect obedience. Here, O my God, is my peace, my security. “Thou, most upright, dost weigh the path of the just.”2 But oh! place the blood of thy be loved Son ever in the scale of thy justice, and we will render to thee the glory of thy wondrous work of grace.

3. Commit thy works unto the Lord, and thy thoughts shall be established.

No moral rules can effectively discipline an unsettled mind — that canker to Christian peace. Faith is the only principle of solid establishment.* Here was our original happiness and security. Independence was the destruction of our well-being.4 The re turn to this humble simplicity was the blessing of the gospel. “In all thy wTays acknowledge him”5 — is the rule of peace. Eliezer found his way prospered, and his thoughts established, in committing his work to the Lord.6 This coniidence was the stay of our beloved Lord in his great work.7 Prayer was the exercise of his faith. Establishment was the issue.8 Has the fretting spirit ever tried (his true remedy? Actively were the two hands of faith and prayer engaged in making over our burdens to our Father. To have a sanctuary to flee to — a God, on whom to roll our cares ;9 to lean to his wisdom, and rest on his faithfulness — Here is a chamber of quietness in the most distracting anxieties — “So he giveth his beloved sleep.”10 Commit then all thy Works to him. .Seek to him for strength and guidance in all — Look to him for success in all. Roll on him the great work of thy soul’s salvation. Be satisfied with his management of thy concerns. The active energy of faith at the throne of grace will establish thy thoughts in the peace of God, and keep thy soul in fortified security.11 Thy burden is now cast upon one, who is better able to bear it.18 The mind is now easy; the thoughts composed; quietly waiting the issue of things; knowing thai, all, that is for thy good, and the glory of thy God, shall be brought to pass.13 Thus “we which have believed do enter into rest.”14 “But if ye will not believe,” — so speaks the solemn warning — “surely ye shall not be established.”15

4. The Lord hath made all things for himself: yea, even the wicked for the day of evil.

Every workman has some end for his work. God has the highest end. It is his exclusive prerogative to be his own end in all his works.16 The Lord hath made all thing’s — all the events of

1 Gal. iii. 10, 13, with Ps. cxxx. 4. 2 isa. xxvi. 7.

3 Ps. cxii. 7. Isa. xxvi. 3. 4 Gen. iii. 5. 5 Chap. iii. 6.

e Gen. xxiv. * Isa. xlix. 4; 1. 7 — 9. e John xvii. xviii. 1, 2.

9 M. R. ‘Volve in Dominum quse tibi facienda sunt.’ — Michaelis. Ps. xxxvii. 5, M. R.

1° Ps. cxxvii. 2. 11 Phil. iv. 6, 7, <f>P»ont. Ps. Iv. 22. 1 Pet. v. 7.

13 Ps. cxii. 7. Rom. viii. 28. H Heb. iv. 3. 15 Isa. vii. 7 — 9. 2 Chron. xx. 20. is Isa. xliii. 7: xlviii. 11, 12. Rom. xi. 36. Rev. iv. 10, 11. See President Edjjhtful and interesting discussion. — ‘God’s chief end in creation.’ Chp. inations — all the dispensations of Providence — -for himself; not to fill up a vacuum (for what vacuum could there be to the fountain of sufficiency?) — but for the manifestation of his glory to the intelligent creation. Even the wicked — though their existence might seem scarcely reconcileable to the divine perfections — are included in this grand purpose. ‘It is the greatest praise of his wisdom, that he can turn the evil of men to his own glory!’2 He hath made even the wicked for the day of evil. — Wicked they are of themselves. He made them not so.3 He compels them riot to be so.4 He abhors their wickedness. But he foresaw their evil. He permitted it, and though “he hath no pleasure in their death,”5 he will be glorified in them in the day of evil* as the monuments of his power, his justice, and his long-suffering. 7

Clearly therefore God is not the Author of sin. He cannot impart what he has not — what is contrary to his nature. Infinite perfection cannot impart imperfection. Absolute holiness cannot be the cause of sin, though (like the law)8 it may be the innocent occasion or excitement of it. If he foreknows — ’ infinite foreknow ledge’ — as Edwards profoundly observes — ’ proves the necessity of the event foreknown; yet it may not be the ‘thing which causes the necessity.’9 He can decree nothing but good. If he permits evil, so far as not to hinder it, he hates it as evil, and permits it only for the greater good — the greatest of all good — the more full manifestation of his own glory in it, and out of it. He will be glorified in, or on all his creatures. “All thy works shall praise thee; O Lord.”10 His retributive justice, no less than the riches of his glory.11 The flames of hell exalt the reverential praises of hea ven. — “And again they said — Alleluia. And her smoke rose up for ever and ever.”12

5. Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not. be unpunished — (held innocent, Marg.)

The hatefulness of a proud look has been mentioned.13 But the

Searcher of hearts marks pride in heart under a humble look.14

Men see no abomination in this secret spirit. It brings no disgrace.

Nay, it is often thought to be high-minded. But it keeps back the

icart from God. It lifts up the heart against him. It speaks, as

Works i. Could there be a clearer demonstration of the divinity of Christ, than the representation of him, as the great end of creation? Col. i. 16.

1 Isa. xliii. 21; Ix. 21; lxi. 3. Eph. i. 5; Hi. 10. 2 Bishop Hall.

3 Gen. i. 26, 27. Eccl. vii. 29. * John iii. 19. 5 EZ. xxxiii. 11.

e Job xxi. 30. 2 Pet. ii. 9. 7 Rom. ix. 17, 22.

s Ibid. vii. 5, 8, 11 — 13. I Cor. xv. 56.

9 Treatise on Will, Part iL Sect. 12. See also Doddridge’s valuable note on Luke xxii. 22.

i° Ps. cxlv. 10.

11 Rom. ix. 22, 23. Bishop Sanderson’s Sermon on Rom. xv. 6.

12 Rev. xix. 3. ‘God made man neither to save nor damn him, but for his own glory. And it is secured, whether in his salvation or damnation. (See 2 Cor. ii. 15.) Nor did, nor does, God make man wicked. He made man upright. Man makes himself wicked; and being so, God may justly appoint him to damnation for his wickedness; in which he glorifies his justice.’ Gill in loco. See also Scott.

J3 Chap. vi. 17. 14 Zech. vii. 5. Matt. vi. 16. Luke xvi 15.

if contending the supremacy with him. When it thus strikes at God, what wonder that God strikes at it2 — that he stamps it as an abomination to him 7

How unseemly moreover is this sin! Such a creature — so utterly dependent — so fearfully guilty — yet proud in heart I This is indeed a true child of a fallen parent, who, in dreaming himself to be as God, made himself like the devil.3 Many are the forms of this hateful spirit. Some are proud of their beauty; some of their talents; some of their rank; some of their goodness — all forgetting, that they “have nothing which they have not received;”4 all unconscious, that they are an abomination to the Lord.

Perhaps, however, this declaration applies more distinctly to proud combinations against God — hand joining in hand.3 What is all this force, but the worm “striving with his Maker?6 “Who is the Lord?” — was the boast of haughty Pharaoh. — Let him and his people go to the Red Sea, and learn.7 Hand joining in hand shall not be held innocent — shall not be unpunished. The Babel combination was blasted with confusion.8 The “associations” against the holy child Jesus were “broken in pieces.”9 The infidel conspiracies of Voltaire and his school have been overthrown. And thus in our own day, will all Social and Chartist banding together for wickedness, only manifest more gloriously — “There is no wisurn, nor understanding, nor counsel against the Lord.”10

6. By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil.

The purging of iniquity directs us at once to expiation.11 .Therefore, to connect it with man’s mercy and truth, is to overturn the foundation of the Gospel. These are duties to be performed; not atonement for sin. And often are they performed by men destitute of the grace of God, whose iniquities therefore are not purged. It is then God’s mercy and truth — shadowed forth in the daily sacrifices — that here irradiates the system of practical godliness. Man would purge iniquity by repentance; God by sacrifice — not by a simple deed of mercy, nullifying the sanction of the law; but by the combined manifestation of truth, fulfilling these sanctions upon the Surety, which mercy provided.12 ‘So gloriously do these two attributes harmonize! We enquire not to which we owe most. Both, like the two pillars of the temple13 — combine to support the Christian confidence ;H so that, though there may be, and is, material for condemnation, even in the holi- 3st saint; actual condemnation there is not — there cannot be.15

Yet iniquity is not purged, that we should wallow again in the

i Ez. xxviii. 2. Zeph. ii. 15. 2 1 Pet. v. 5. 3 Gen. iii. 4.

* 1 Cor. iv. 7. 5 Chap. xi. 21. Ps. lix. 3, 12, 13. y. xiv. 9.

7 Ex. v. 2; xiv. 26 — 30. Gen. xi. 1 — 9. 9 Isa. viii. 9. Ps. ii. 1 — 5.

w Chap. xxi. 20.

11 Junius and Tremellius, Schultens, Geier, Michaelis, &c. Coinp. Heb. i. 3; ix 14; x. 2.

12 Isa. liii. 6. 2 Cor. v. 21. “i Kings vii. 21.” Ps. lxxxv. 9, 10. Rom. vii. 14 — 25, with viii. 1.

mire. God shows the deepest, abhorrence of sin in the very act of its expiation. And do not you, Christian, know his “forgiveness, that he may be feared?”’ Do you not learn to depart from evil,11 “perfecting holiness in the fear of God?”3 Not that we are held to our duty by a legal fear. The slave is changed into a child. Filial confidence, like a sevenfold shield, covers him from sin. Its very touch is hateful, and ail its ways are abhorred and forsaken.

7. When a man’s ways please the Lord, he maketh even his enemies to be at peace with him.

Often is the favor of God and man combined to the man of God.4 He will always have his enemies — if from no other source — from “his own household.”5 To seek peace with them by compromise of principle, would be to forfeit his character at a dreadful cost. Let him hold fast his principles in the face of his enemies. ‘Though they mean him no good, they shall do him no harm.’6

How then do we explain the persecution of the saints7 — of him especially, whose ways always pleased the Lord ?8 Each statement limits the other. The one shows the native enmity of the heart: the other its Divine control. It shall be let loose, so far as is for the glory of God. Beyond this, it shall be restrained.9 His Church shall have her season of rest.10 He hath all tongues, all hands, all hearts, under his power. Who needs to fear man, that walks in the fear of God?11 ‘The best way for our enemies to be reconciled to us, is for us to be reconciled to God.’12 All our danger lies in his wrath, not in their anger. No creature can touch us without his permission.13 Laban followed Jacob as an enemy, but was constrained to be at peace with him.14 Esau, when about to execute his long-brooded threat, was melted down to brotherly endearment.15 Israel’s lands were preserved from invasion, while they were engaged in the .service of God.16 The enemies of the godly kings were manacled, and bowed before them.17 Often have the Lord’s people exhibited a majesty of the brow of holiness, that commanded the reverence, and bound up the hands of the ungodly.18 And such will be the ultimate victory of the Church over all opposition.19

But even if the enemies be let loose; yet if their harm be overruled to larger good, is not the promise substantially fulfilled?

i Ps. cxxx. 4. 2 Chap. iii. 7; viii. 13; xiv. 16, 17.

3 2 Cor. vii. 1. Comp. Luke i. 74, 75. Rom. vi. 1.

* Chap. iii. 3, 4. Luke ii. 52. Rom. xiv. 18. 5 Matt. x. 36.

6 Bishop Sanderson’s Sermon on text.? 2 Tim. iii. 13.

8 John viii. 29, 37; xv. 18 — 20.

Ps. lxxvi. 10. Isa. xxvii. 8; xxxvii. 33, 34. 10 Ps. cxxv. 3. Acts ix. 31.

11 Rom. viii 31. 1 Peter iii. 13. w Bishop Patrick.

13 See Job i. 9 — 12. Ps. cv. 13 — 15.” Gen. xxxi. 24, 29, 44 — 55.

s Ibid, xxvii. 41; xxxiii. 1 — 4. Ex. xxxiv. 23, 24.

IT 1 Kings iv. 21 — 25; x. 23 — 29. 2 Chron. xvii. 10.

18 vi. 24 — 28. David, 1 Sam. xxiv. 17. Daniel and his fellow-captives, i. 6 — 21 m. 20 — 30; vi. 24 — 28. Joh<>. the Baptist, Mark vi. 20. Paul, Acts xxvii. 43. Rev. iii. 9.

fNo wise man will tax him with breach of promise, who, have ing promised a pound of silver, gi-veth a talent of gold. Or who can truly say, that tha* man is not so good as his word, that is apparently much better than his word?’1 Student of holiness! Thy God will take care of thee. Peace or war shall turn to thy everlasting good.3

8 Better is a little with righteousness, than great revenues without right.

We have before had this proverb in substance.3 It seems almost too plain to need illustration. Yet so blind is the love of gain, that it looks only at its own selfish end, and the present moment; and fancies — what never can be — enjoyment4 and security.5 Retributive justice is at hand.6 Far better is the little with righteousness. Was not the widow of Zarephath richer with her scanty fare, than Jezebel in her royal attire;7 the poor prophet, sharing her pittance, than the King, with his revenues without right ;8 Zaccheus, when reduced to his comparative little with righteousness, than with his former abundance of the unrighteous Mammon.9 This is the present manifestation. Much more clearly will the day declare it. The little righteously employed will then open the door of heaven.10 The treasures of wickedness will be found treasures of wrath eternal.11

Few however of us amass great revenues. But the most trilling acquisitions without right will canker a large possession. Beware of the hair-breadth deviation from the straight principle. “Mortify that member of the earth,” which “is idolatry”12 against God, and “the root of all evil” to ourselves.13 Godliness is great riches14 in this life; what will it be in eternity!

9. A man’s heart deviseth his way: but the Lord direcleih his steps.

A fine description of the Sovereign government of God! Inscrutable indeed is the mystery, how he accomplishes his fixed purpose by free-willed agents. Man without his free will is a machine. God without his unchangeable purpose ceases to be God.15 As rational agents we think, consult, act, freely. As dependent agents, the Lord exercises his own power in permitting, overruling, or furthering our acts.16 Thus man proposes; God disposes. Man devises; the Lord directeth. He orders our will without infringing our liberty.

We observe this supremacy, in directing- — not only an important snd — but every step towards it; not only the great events, but

1 Bishop Sanderson ut supra.

Rom. viii. 28. Comp. Phil. i. 12 — 19. 3 chap. xv. 16.

4 Ps. cxxvii. 2. Eccl. v. 12N s chap. x. 3; xxi. 6, 7. Jer. xvii. 11.

6 Jam. v. 4. 7 ] Kings xvii. 13. 2 Kings ix. 32 — 37.

8 1 Kings xxi. 19, with xvii. 15. 9 Luke xix. 2, 8.

10 Matt. xxv. 34 — 40. Lukexvi. 9. n Hab. ii. 6 9. Jam v 1 — 3

»2 Col. iii. 5. i? l Tim. vi. 10. 14 Ibid. ver. 6; iv. 8.

is Ibid. Mai. iii. 6. M Chap. xix. 21; xxi. 30. Ps. xxxm. 11. Isa. x.vi. 10. Lam. iii. 37.

every turn;1 not only in his own people,2 but in every child of man.3 How little did Joseph’s brethren contemplate the overruling direction to their evil devisings /4 When Saul’s heart was devising “slaughter against the disciples of the Lord;”* when the renegade slave was running in his own path6 — little did they think of that gracious direction of their steps, to the salvation of their souls. Often also has the path of the. Lord’s people been encouraged by the counteracting of their enemies’ devising, and the backward direction of their steps, at the moment when they were ready to grasp their prey 7

Most interesting also is it to mark the minutiae of circumstances, as parts and pieces of Divine Providence. A matter of common business ;8 the indulgence of curiosity ;9 the supply of necessary want;10 a journey from home11 — all are connected with infinitely important consequences. And often has the way of our own devising been blocked up, and an opposite way marked out, with the ultimate acknowledgment — “He led me forth in the right way.“18 The Divine control of the Apostles’ movements — apparently thwarting their present usefulness — turned out to the greater ‘furtherance of the gospel in the planting of nourishing churches.13 After all however we need much discipline to wean us from our own devices, that we may seek the Lord’s direction in the first place. The fruit of this discipline will be a dread of being left to our own devices, as before we were eager to follow them.” So truly do we find our happiness and security in yielding up our will to heavenly guidance!

10. A divine sentence (Divination,15 Marg.) is in the lips of the king; his mouth transgresseth not in judgment. 11. A just weight and balance are the Lord’s; all the weights of the bag are his work. 12. It is an abomination to kings to commit wickedness; for the throne is established by righteousness. 13. Righteous lips are the delight of kings; and they love him that speaketh right.

Here is a manual for kings; shewing, not what they are, but what God requires them to be, that they may be a blessing to their people, and benefactors to the world.16 If this standard be neglected, the wisely-arranged ordinance fails of its end. “One man ruleth over another to his own hurt;”17 and ruler and people — may each become a curse to the other.18

The king is not indeed wiser by birth than his subjects; but he is under stronger obligations to seek wisdom.19 And when God’s law is his law, a divine sentence is in his lips. Such was the

‘What vast results hang upon the sleepless night of the Eastern autocrat! Esth. vi. 1.

2 Psalm xxxvii. 23. 3 chap. xx. 24. Jer. x. 23.

4 Gen. xxxvii. 26 — OS; xlv. 5. 5 Acts ix. 1 — 6. 6 Epistle to Philemon.

7 1 Sam. xxiii. 27. Is. xxxvii. 1,8. 8 i Sam. ix. 3, 15, 16.

8 Luke xix. 4, 6, 19. 10 John iv. 7. Acts xvi. 14.
»2 ps. cvii. 7. Cotnp. Isa. xlii. 16.

Acts xvi. 6 — 12, with Phil. i. 1. 1 Thess. i. 1. M ps. cxliii. 8 — 10.

15 Not Divination — strictly so called, which was absolutely forbidden; (Deut. xviii 0;) but penetration in discovering truth. See Parkhurst.” 2 Sain, xxiii. 3, 4. Eocl. viii. 9. w Judg. ix. 20.

!» 1 Kings iii. 9. Conip. 2 Sam. xiv. 1 wisdom of Solomon, when in a delicate and difficult cause hi* mouth transgressed not in judgment.*

Such a King (and this is the glory of royalty) will have no interest of his own, apart from the public good. The remembrance, that the balances and weights are the Lord’s — his work — made by his appointment — dictates an even-handed justice.8 Not only will he refrain from wickedness; but it will be abomination to him to commit it. Not only will he be careful to remove evil from his person ;3 but he will surround himself with faithful counsellors. Righteous lips will be his delight.* Admirable was Eli’s regard to Samuel’s lips, even when they spoke daggers to his heart.5

Nothing is wanting to such a reign but stability. And thus speaks the word — unnoticed indeed by worldly statesmen, but well-warranted by experience — The throne is established by righteousness.6 Godliness is the foundation of national prosperity.7 The righteous are the pillars of the earth8 —” the lions around the King’s throne — his glory and defence.9

And shall not we make intercession for our beloved Queen, that she may embody this royal standard in her personal character and high responsibilities ?10 And may we not see here some faint delineation of the glorious King of Zion? What divine sentences of discriminating judgment dropped from his lips!11 How even are the balances of his perfect standard !12 How fully is his throne established by righteousness /l3 — himself “loving righteousness,

and hating iniquity!”14 And what and who are his delight?

righteous lips — He that speaketh right.15

14. The wrath of a king is as messengers of death; but a wise man will pacify it. 15. In the light of the king’s countenance is life; and his favor is as a cloud of the latter rain.

The King’s vast power is now developed in a graphic picture of Eastern despotism. Life and death are in his hands. His will is

1 1 Kings iii. 26 — 28. ‘Who would have expected to have found in this proverb a proof of the Pope’s infallibility 1 ‘If Kings are infallible much more Popes.’ Arguments must be extremely scarce, when such are alleged.’ Scott.

2 Deut. xxv. 15, 16. Kz. xlv. 10. The Jews used to keep their weights in bags Amos vi. 11.

3 Chap. xx. 8, 26. Contrast xxix. 12.

4 Chap. xxii. 11. Ps. ci. 6, 7. Dan. iii. 28 — 30; vi. 24 — 28. Constantius, the father of Constantine, tested the character of his Christian servants by the imperative command to offer sacrifices to his gods. Some sunk under the trial. Those, who had really “bought the truth,” would sell it for no price, (Chap, xxiii. 23.) they were inflexible He banished the base compliants from his service. The true confessors he entrusted with the care of his own person. ‘These men’ — said he — ‘I can trust. I value them more than all my treasures.’ This was sound judgment. For who are likely to be faith ful to their king, as those, that have proved themselves faithful to their God?

5 I Sam. iii. 15 — 18. Contrast 1 Kings xxii. 8. 2 Chron. xvi. 7 — 10; xxv 15 Id Mark vi. 17, 18.

* 1 Kings ii. 3, 4. 2 Chron. xxxii. 22, 23. Jer. xxii. 13 — 20.

* Chap. xiv. 34. s ps- ixxv 3 9 2 K- xiii 14
»° 1 Tim. ii. 1, 2. Ps. lxxii. 1. n Matt. xxii. 15 — 46

!2 Ps. xlv. 6. Is. xi. 3, 4; xxxii. 1. 13 isa. ix. 7. Jer. xxiii 5.

M Ps. xlv. 7. Chap. xi. 1; xii. 22. Ps. xv. 1, 2; xxiv. 3 — 5.

His law. Every sign of his wrath — even the frown on his face, 01 the word out of his mouth, is a messenger of death? The despot issues his order, and the executioner performs his warrant without delayer resistance,3 No common wisdom was needed to pacify tt.’.s wrath. Jonathan appeased his father’s wrath.* Daniel pacified the outrageous autocrat of Babylon.5 What a blessing — in contrast with this tyranny — is our own constitution! Such an admirable counterpoise between the power of the people and the caprice of the Sovereign! The just authority of the crown is preserved, without invading the due liberty of the subject.

The King’s favor marks the same absolute power. The restoration of Pharaoh’s butler to his place was as life from the? dead.6 The captive monarch found renewed life in the light of his Master’s countenance.7 Nehemiah’s depression was cheered by his Sovereign’s kind manners, and still kinder indulgence.8 And was not the golden sceptre held out to Esther;9 as the reviving cloud of the latter rain — the security of “the joy of harvest?”10

But think of the King of kings, before whom the mightiest Monarch is as dust.11 How much more is his wrath to be dreaded as messengers of death!1- The Kings themselves will fly to the rocks in vain for a shelter from its fury.13 Wise indeed is the man who pacifies it. What owe we to that blood, which speaks our peace ?14 Sinner — ere it be too late — listen to the pleading call- — “Be ye reconciled unto God.”15

Andifm^Ae light of the earthly King’s countenance — much more “in His favor is life”ls — “gladness” infinitely more than all the treasures of earth;17 refreshing as the latter ram.19 ‘Christ liveth,’ said the noble Luther — ’ else I would not desire to live one moment.’ Yea — Christian! — bitter and deep as thy sorrow may be, dread above all thy troubles the clouding of thy Lord’s countenance. Watch every interval to obtain a glimpse of it. Seize every leisure to exchange a word or a look. Count every moment of separation irksome to thee. Above all — look and hasten to that time, when thou shalt walk up and down in the unclouded light. Oh my Lord! ‘let the splendor of that day irradiate my soul, even at this distance from it, and leave no space void of its light and ttomforr. Yea — let it eclipse all other joys, and by its glistening

1 Eccl. viii. 3, 4.

2 Esth. vii. 7 — 10. Comp. Chap. xhr. 12. 1 Kings i. 46 — 49.

* 1 Sam. xxii. 16 — 18. 1 Kings ii. 24, 25, 46. 2 Kings vi. 31 — 33. Matt. xiv. JO. Comp. Paxton’s Sacr. Geogr. 4U5.

1 Sam. xix. 4 — 6. Dan. ii. 5 — 15, 16. Comp, Acts xii. 20 — 22.

e Gen. xl. 20, 21. ?2 Kings xxv. 27 — 30.

9 Neh. ii. 1 — 8. Esth. v. 2, 3, with iv. 1.6.

10 Deut. xi. 14. Job xxix. 23. Joel ii. 23. Zech. x. 1. Jam. v. 7. As the Jett-a betran their civil year after the Autumnal Equinox, the latter rain fell in the spring, ‘and the more wet the spring’ — says Dr. Russel — ‘the later the harvest, and the more abundant the crop.’ Banner’s Observ. i. 71.

11 Isa. xl. 22. is Matt. xxii. 11 — 13. Luke xii. 4, 5.” Rev. vi. 15 — 17. Col. i. 20. Heb. xii. 24. 2 Cor. v. 20; vi. 2. i« Ps. xxx. 5; lxiii. 3. ‘7 Ibid. iv. 6, 7 5 xxi. 6. Acts ii. 28. ibid. lxxii. 6. Hos. vi. 3.

*>06 EXPOSITION OF THE BOOK OF

beauty cause the small contentments of this world to be as so many glow-worms, which shine only in the night. Impress on my heart such a lively sense of thee, and of thy glory, that I may sooner forget myself, than thee and thine appearing.’1

16. How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!

This — apart from inspiration — must be considered to be a competent judgment. It was formed by one, who had the largest portion of both blessings, that ever fell to the lot of man.2 Calculate in the balances of the sanctuary, the overwhelming interests of heaven above earth, of the soul above the body, of eternity above time; and who will dispute this verdict? One, who had made the choice, counted all things but loss and dung in the comparison.3 It is more valuable,4 more abiding,5 more fruitful,6 more satisfying.7 ‘It is inexpressibly better. It is a question of admiration and delight. How much better to get wisdom than gold! understanding than silver!

The security of the possession heightens its value. Multitudes labor night and day for gold; yet miss the treasure. But who was ever disappointed in the effort to get wisdom ?9 When has earnestness and prayer failed of success ?9 “Wisdom is the principal thing; therefore get wisdom; and with all thy getting, get understanding”10 Nothing less than “salvation” is the great end.11 How rich must be that blessing, of which the Son of God is the store-house! “In him are hid all the treasures of wisdom and knowledge.”12 And none shall spoil us of our portion.

17. The highioay of the upright is to depart from evil: he that keepeth his way preserveth his soul.

The highway is the plain beaten path. The highway of the upright — his ordinary course of profession — is the way of holiness”13 — departing from evil14 Here let him be seen, peculiar in his practice, as in his principles. Each of us have our own world of evn — an inner circle, where the conflict is far more sharp — where the need of divine discipline is far more sensibly felt, than in the grosser forms of sin. Show great forbearance to others, but none to ourselves. Admit no foibles or infirmities. Count nothing small, that hinders the completeness or consistency of profession. The real injury is not from our living in ‘he world, but from the world living in us. So delicate is the vital principle, that it never can emit its glowing influence, except in the atmosphere of heaven.

To keep therefore this way, is to preserve our soul.19 Thus Joseph was saved ;16 while David, forsaking the path, fell into

i Bishop Patrick’s Glorious Epiphany, pp. 110, 114. 2 1 Ki

3 Phil. iii. 7, 8. * Chap. Hi. 13 — 15; viii

5 Chap, xxiii. 5, with viii. 19. 6 Ecc. vii. 12. 7 Ibid. v. 10, wi

1 Kings iii. 12, 13.
viii. 10, 11, 19.
with Chap. viii. 21.

8 Matt. xi. 12. ’ 9 Chap. ii. 3 — 5. Jam. i. 5. 10 Chap. iv. 5 — 7.

11 2 Tim. iii. 15. 12 Col. ii. 3. 13 Isa. xxxv. 8.

U Ps. xviii. 23; cxix. 1 — 3. w Chap. iv. 23 — 27; xix. 16.

w Gen. xxxix. 9. 10.

grievous sin. The quick perception of evil — the sensibility of danger from lawful things: — at once tests our heavenly birth, and covers us from many subtle devices.2 The unclean shall not pass over this highway; “but the redeemed shall walk there,”3

18. Pride goeih before destruction, and a haughty spirit before a fall. 19. Better- is it to be of an humble spirit with the lowly, than to divide the spoil with the proud.

What more vivid exposition of these Proverbs is needed, than our own ruined condition? Our father’s pride — desiring to “be as God” — hurried his whole race to destruction.4 l O Adam’ — was the exclamation of a man of God, — ’ what hast thou done?’5 The most awful strength of Divine eloquence seems to be concentrated to delineate the character and ruin of pride.6 Example abounds throughout the Scripture7 — each sounding this solemn admonition — “Be not high-minded, but fear”8 Fearful indeed is our danger, if the caution be not welcomed, if the need for it be not deeply felt!

The haughty spirit9 carries the head high. The man looks upward, instead of to his steps. What wonder therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him ;10 and the greater the height, the more dreadful the fall. Yet is the state of heart, that prepared him for the fall, the worst part of his condition. Have we been preserved from open disgrace? Examine secret faults. Trace them to their source — a subtle confidence in gifts, attainments, or privileges. And then praise thy God for his painful discipline — the preserving mercy from ruinous self-exaltation.11 Truly the way down to the valley of humiliation is. deep and rugged. Humility therefore is the grand preserving grace. The contrite publican was safe when the boasting Pharisee was confounded.12 Setter then — more happy, more honorable, more acceptable to God and man — is a humble spirit companying with the lowly, than the spoil of the haughty conqueror, ministering only to his de struction.13 May my Lord’s example keep me low! ‘When majesty’ — said pious Bernard — ’ humbled himself, shall the worm swell with pride?’

20. He that handleth a matter wisely shall find good: and whoso trusteth in the Lord, happy is he.

Two things are needed for the success of a matter — wisdom and faith. One teaches us what to do for ourselves; the other what

i 2 Sam. xi. 2. 2 i john V. 18.

3 Isa. xxxv. 8, 9. * Gen. iii, 5. s Adams’s Private Thoughts.

6 Isa. xiv. 4 — 19. Ez. xxviii. xxix. Comp. Job xl. 11, 12.

7 Pharaoh, Ex. ix. 16, 17; Amaziah, 2 Chron. xxv. 15 — 20; Haman, Esth. v. 11 i vii. 10; Nebuchadnezzar. Dan. iv. 29 — 33; Herod, Acts xii. 21 — 23; In the Church, David, 2 Sam. xxiv. 1; Uzziah, 2 Chron. xxvi.4, 16: Heiekiah. xxxii.25; Peter, Malt xxvi. 33, 69-74.

8 Rom. xi. 20. Comp. 1 Cor. x. 12. 1 Tim. iii. 6.

9 Altifrons elatio spiritus. — Schultens. w Matt. iv. 5, 6.” 2 Cor. xii. 7 — 9 Luke xviii. 14. 13 Jam. i. 9.

to expect from God. “Wisdom is profitable to direct”1 — specially in important matters. Joseph’s wise management in a great emergency found good? The Apostles wisely handled the matter of the ministration of the widows; relieving themselves from the secular work, and, for the greater satisfaction, choosing the officers (as seems probable from the original of the names3) from the complaining party. And great good did they find from the arrangement.4 Let the young Christian earnestly study this wisdom. His first glowing impulse would cast away every relic of his former course, and stamp his religion with needless singularity. But he may learn, that true self-denial is more an internal exercise than an external badge of difference; — that there may be a martyred singularity without the genuine love; that the distinction between enthusiasm and zeal, is not the energy, but the direction, of the principle. This wisdom will be profitable for Christian humility an’d consistency.

After all, however, the most profound human wisdom may be outwitted.5 Prudence without faith will come to naught.6 True wisdom, handles the matter in self-distrusting dependence.7 Eliezer’s discreet handling was in the spirit of faith.8 In the same spirit did Jacob conduct his prudential defence against his brother.9 Esther wisely handled her delicate matter; using ’ a fast to call upon God, and a feast to obtain favor with the King.’10 This is in all cases true wisdom — to make man the exercise of diligence; God the object of trust.

And where — as in this practical trust — shall we find so Divine — so simple — a recipe of happiness? Never did God intend to create our happiness out of our own resources. To feel that we know nothing — that we can do nothing — contrive nothing; then to look up to him as our supreme good, and to trust him as our only friend — when was such reliance and expectation ever disappointed?11 We feel that we are in his hands. We have nothing more to do with ourselves. A thousand perplexing thoughts are scattered to the winds. God now takes the place once filled by most unquiet agitations. We can fearlessly look an extremity in the face. The soul is fixed on God. He reigns over all with an all-seeing eye and an all-moving hand. All the world cannot rob us of one word of God. Providence may seem to oppose his- promises. But there is more reality in the least promise of God, than

1 Ecc. x. 10.

3 Gen. xli. 25 — 44. Hence the removal of wise men is a national judgment. Isa, iii. 1. Cornp. also Chap. xiii. 15; xvii. 2; xix. 8.

3 Scott in loco.

4 Acts vi. 1 — 7. Similar good result was shown in theii wise handling of the diffi. rult matter of circumcision. Ibid. xv.

5 2 Sam. xvii. 14.

Isa. xxii. 5 — 11. Comp. 2 Kings xviii. 13 — 17. Man at his best estate vanity Verses 5, 6.

f Chap. iii. 5, 6, Ps. xxxvii. 5. 8 Qen. xxiv. 3, 34 — 53, with 10 — 14.

* Ibid, xxxii. xxxiii.

10 Esth. iv. Ifi; v. 5; vii. 1 — 7. Bishop Reynolds on IIos. xiv. 3.

11 Ps. ii. 12; xxxiv. 8. Jer. xvii. 7, 8.

hi the greatest performance of man. * I will therefore ever trust him on his bare word; with hope, besides hope, above hope, against hope; for small matters of this life. For how shall I hope to trust him in impossibilities, if I may not in likelihoods?’1

21. The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.

The heart is the proper seat of wisdom.* There “it dwells with prudence.”3 Their combined exercise is essential to the completeness of a Christian profession. Intellectual wisdom with out a prudential application tends to ho practical end. The pervading want of prudence gives needless offence to the gospel, and destroys influential weight of character. Often also do spiritual affections run to waste for want of prudent direction or discipline. Moral habits from this defect become either morbid or hardened. There is either a superstitious scrupulousness, or a reckless indifference; sometimes a conscience about every thing, sometimes about nothing. Prudent wisdom gives establishment to the whole system. The eye directs the foot, and we walk safely upon firm ground.

These internal qualities gain increasing acceptance from external gifts. “When we are enriched with all utterance, as well as with all knowledge;”4 when we are enabled to clothe our thoughts in a flowing style, and clear expression — this doubtless gives a great advantage in communicating knowledge.5 The sweetness of the lips increaseth learning. Ambrose’s mellifluous eloquence arrested arid gradually brought conviction to Augustine’s mind.* Yet we would not confine this advantage to natural eloquence. Wisdom is in the heart as in a treasury, and “of the abundance of the heart, the mouth speaketh.”7 When therefore “the heart is inditing a good matter, speaking of the things touching the King; the tongue” — like the Apostle’s8 — without any adventitious attractiveness, “is the pen of a ready writer.”9 And when without measure “grace was poured upon the lips”10 of the King himself, what wonder, that he should have constrained the admiration,11 and fixed the attention,12 of his hearers! How inestimable the privilege of his true disciples to sit at his feet, increasing learning from the sweetness of his lips!

22. Vndsrstanding is a well-spring of life unto him that hath it: but the instruction of fools is folly.

A religion of notions — what is it? All is death. There is no pulse in the affections — no motion in the heart. But when the understanding is enlightened, to apprehend spiritual things in their spiritual glory, notions become principles; feelings flow from

i Bishop Hall’s Works, viii. 8. 2 chap ii 10- x 8

Chap. viii. 12. Hos. xiv. 9. * 1 Cor i 5

Eccl. xii. 10, 11. 6 Confess, lib. v. c. 13, 14.

* Malt. xii. 34. Comp. ver. 23. 8 i Cor. ii. 1 — 4. 9 Ps. xlv. 1.

M Ibid. ver. 2. Matt. vii. 28. Luke iv. 22. John vii. 46. Luke xix. 48.

210 EXPOSITION OF THE BOOK OF FI^ ERBS.

light, and are filled with life. This is indeed a well-syring of life to him that hath it, refreshing to himself, arid a blessing to all around him. The well-spring shews that the work is not on the surface — not a mere forced impulse. It is not the summer stream, but a deep, overflowing fountain.2 If it be not always bubbling,3 there is always a supply at the bottom spring.

But the stream must be as the fountain. What therefore but folly can be the instruction of fools ?4 Justly did our Lord stamp with this rebuke the senseless instruction of the Scribes and Pharisees.5 What else could their teaching be, but “the blind leading the blind, both falling into the ditch?”6

Christian professor! ponder — unless thy understanding be filled with heavenly light, it will be a poisoned fountain — not a well-spring of life. What if thy understanding be clear, and thy heart be dark; if thou be learned in the truth of Christ, yet not “taught by him, as the truth is in Jesus;”7 if like Balaam, thou be sound in theology, yet damned in sin !8 ‘Let us not think much of ourselves,’ says the excellent Bishop Reynolds — ’ though God should have adorned us with the most splendid natural gifts — with quickness of understanding, almost like that of angels; unless at the same time he adds to all, the gift of his spiritual grace, by which we may attain to a knowledge and delight in the heavenly mystery.’9

23. The heart of the wise teacheth his mouth, and addeth learning to his lips.

The well-spring of life, however silently it may flow, cannot be concealed. The weighty instruction, pouring out from a Divinely-instructed heart, shews the heavenly source, from whence the well-spring ls supplied. While the “talk of the lips impoverishes,”10 the teaching of the heart addeth learning. ‘Who does not know the difference between one who speaks of what he has read or heard, and one who speaks of what he has felt and tasted? The one has the knowledge of the gospel — dry and spiritless. The other has “the savour of this knowledge”11 — fragrant and invigorating. The theorist may exceed in the quantum (for Satan, as an angel of light, is a fearful proof, how much knowledge may be consistent with ungodliness;) but the real difference applies — not to the extent, but to the character, of knowledge; not. to the matter known, but to the mode of knowing it. ‘Unbelievers’ — as Dr. Owen admirably observers — ’ may know more of God, than many believers; but they know nothing as they ought; nothing in a right manner; nothing with an holy and heavenly light. The excellency of a believer is, not that he hath a large apprehension of things; but that what he doth apprehend (which perhaps may be very little)

1 John iv. 14; vii. 38. * Chap, xviii. 4. 3 Chap. xvii. 27, 28.

4 Chap. xiii. 16; xv. 2. 5 Matt, xxiii. 15 — 22. Ibid. xv. 14.

7 Eph. iv. 20, 21. 8 Num. xxiii. 19 — 23, with xxxi. 8. 2 Pet. ii. 15, 16.

9 Animalis Homo — an admirable Sermon preached before the University of Oxford. Works, p. 822. w Chaf. xiv. 23. u 2 Cor. ii. 14.

he sees it in the light of the Spirit of God, in. a saving, soul-transforming light. And this is that which gives us communion with God.’1 These apprehensions therefore are manifestly of God. The object has a real existence. The unlearned Christian, without any theological aid, comes to the enjoyment of “all the riches of the full assurance of understanding;”2 to a clearer certainty of the truth, than by the most demonstrable theorems.3 And this experimental theology gives a rich unction to his communications. Divinity is not said by rote. The heart teacheth the mouth.

Take as an illustration the doctrine of the Trinity — that mystery, of which every letter is mysterious. The disputant of the school, in attempting to expound it, only “darkens counsel by words without knowledge.”4 The heart of the wise — heaven-taught — realizes the indwelling of the three sacred persons in undivided essence; and every act of prayer is through God — by God — to God.5 Conscious weakness needs Divine breath. Conscious guilt trusts in Divine advocacy. The heart, thus taught in the school of experience, expounds the doctrine in simplicity, and supQi’-addeth learning’ to the lips. How much better is faith understood in the practical exercise, than in the accurate definition! He who lives most simply “a life of faith on the Son of God”6 will explain most clearly its office and influence. Contrast also proud reasoning man replying to the Sovereignty of God, with the humbled heart, teaching the mouth the adoration of wonder and praise.7

This heart-teaching gives the Minister the tongue of the learned for the refreshment of the weary, soul, when he “declares” not only “what he has seen and heard,”8 but “what his hands have handled of the Word of life.”9 He then speaks, not only the message of God, but from the mouth of God; and his “gospel comes not in word only, but in power, and in the Holy Ghost, and in much assurance.”10

In fine — man’s religion begins with the head; God’s with the heart. “Out of the heart are the issues of life.”11 Let my heart be Divinely taught. Then let it teach my mouth, and add learning to my lips, for the praise of my God, and the edifying of his Church.

24. Pleasant words are as honeycomb: sweet to the soul, and health to the bones.

The sweets of pleasure are not always health.1* The honey comb combines both. Description may give a fancied notion of it. But the taste affords the only true apprehension. The professor may enjoy a passing sweetness in the words of God.13 But it is only u the drinking in of them” that realizes their solid pleasure

1 On the Mortification of Sin in Belieters. Chap. xii. Col. ii. 2.

3 1 John ii. 20, 27; v. 20 * Job xxxviii. 2. Eph. ii. 18.

s Gal. ii. 20. 1 John v. 10. 7 Rom. ix. 19, 20; xi. 33.

8 Isa. 1. 4, with 2 Cor. i. 4. Comp. Job v. 23. 91 John i. 1 — 3.

“1 Thess. i. 5.” Chap. iv. 23. 12 Chap. v. 3 — 5; ix. 17, 18.

* Rz. xxxiii. 32. Matt. xiii. 20. Heb. vi. 4, 5.

- Heb. vi. 7. Comp. Chap. ii. 10.

“sweeter than honey or the honeycomb”1 We go on our way like Samson — eating our honeycomb:* like Jonathan, revived. We take the Lord’s words to the throne of grace; arid, pleading them humbly and thankfully — most pleasant are they to our taste. Yea, so overwhelming often is their richness, that we can only ask, as concerning the manna — “What is it?”4 Not less healthful are they than pleasant; invigorating to our inner principles, — those lones — so to speak — the strength of our spiritual system.5

The like pleasure and health flow from the words of man in the things of God.6 How did “David and Jonathan in the wood, strengthen each other’s hands in God!”7 How was the Eunuch cheered by Philip’s exposition of the precious Scripture !8 What health did Paul’s most pleasant words pour into the heart of the desponding jailer !9 And how was his own spirit revived by the meeting at Appii Forum ;10 as the diciples had been refreshed by the converse of their Divine Master on the walk to Emrnaus lu When he is the subject and his spirit the teacher, pleasant indeed will be the words of Christian communion beyond any earthly enjoyment.

25. There is a way that seemeth right unto man: bul the end thereof are the ways of death..

Again12 we have this solemn, searching, caution. For so fearful is the danger of self-delusion, that we are only safe by warning upon warning.13 Not defect of understanding, but love of sin, is the cause.14 The judgment is perverted, because the heart is blinded.15 It is no proof that a way is right, because it seemeth right.™ “All the ways of a man are right in his own eyes;”17 yet the end thereof are the ways of death. The way of disobedience seems to be necessary; or it is only a small deviation; yet was it punished as “witchcraft and idolatry.”18 The way of deceit seems to be right — an easy way of escaping ‘difficulty ;19 or obtaining some present advantage.20 “But a lying tongue is but for a moment;”21 and the unrepenting liar finds his “part in the lake, that burneth with fire and brimstone.”22 The Pharisee is dazzled with his own goodness.23 All his religion is in externals. He has compounded for the internal work, to add to the pomp of the heartless ceremonial. He brings to God the formal duty, which he abhors,24 and he refuses the spiritual service, which he demands.25 Yet this way seems to be right. But his countenance

i Ps. xix. 10. Comp. cxix. 103. 2 Judg. xiv. 8, 9.

3 1 Sam. xiv. 27. 4 Ex. xvi. 15. Marg.

c Chap. iii. 8; iv. 22. Verses 21, 23; xv. 23, 26; xxvh. 9.

7 1 Sam. xxiii. 16. 8 Acts viii. 35 — 39. 9 Ibid. xvi. 27, 34.

1° Ibid, xxviii. 15.” Luke xxiv. 32. 12 Chap. xiv. 12.

13 Phil. iii. 1. 14 John iii. 19. Comp. Rom. i. 20 — 22, 28.

is Isa. v. 20; xliv. 20. Eph. iv. 18. ™ Chap. xii. 26. John xvi. 2. Actsxxvi.9, IT Ver. 2; xii. 15; xxi. 2. 18 1 Sam. xv. 20 — 23. Ibid. xxi. 2.

20 2 Kincrs v. 22. 21 Chap. xii. 19. 22 Rev. xxi. 8.

83 Chap.lxx. 12. Luke xviii. 11, 12. 24 Isa. i. 10 — 14. Matt. xv. 7 — 9.

is hated,1 his prayer is cast out;2 his goodness is an abomination.3 The orthodox professor takes up his opinion, and puts on appearances — only to keep the Spirit out of the heart, and to quiet his conscience without coming to the true point. Yet his way — with so much doing in religion — seemeth right unto him. Onward he goes to the grave; yea — even to the presence of his God, when heaven shut, and hell opened, shews him the truth too late.4 Madness indeed is it to dream of heaven, when every step is the way of hell. The end tests the safety of the path. Hence it is the enemy’s grand design to shut it out of view, that he may make his way seem to be right. The ways of death are many. The way of life is but One — “I am the way; no man cometh to the Father, but y me.“5 Oh! the transcendent mercy of the eyes opened to see the awful danger of our own way, and our ears opened to hear the voice behind us, saying —” This is the way; walk ye in it !»•

26. He that laboreth, laborethfor himself; for his mouth craveth it of him.

A state of labor is the penal appointment of God.7 It is the law of God in his Church, so that those who are no workers, are counted “disorderly walkers.“8 Yet is mercy mingled with this curse. What if there were no obligation to labor? Every imagination of the heart”9 — unmingled, unceasing tl evil” — would, for want of other occupation, be left to its own undisturbed energy. Wise, then, and gracious is the decree — Rest in heaven — labor on earth. This is the necessary condition of the great mass of man kind. Their mouth craveth it of them,10 bowing as a suppliant to receive the needful food. This is laboring” for ourselves. The harvest is our rich recompence. Only take care that we labor not for vanity,11 or for “evil covetousness.”12 This is working our own ruin.13 Ponder the satisfying object of labor — “not the meat which perisheth, but that which endureth unto everlasting life.14 Ponder the certain harvest —” The Son of man will give it.” Look over the field of labor — the gospel of his grace — where every promise is triere to meet thee, to wait on thee, to ‘• perform ail things for thee;”15 and yet of what avail, if thou dost not ponder, and take it to thyself? Happy indeed for us, when the spiritual appetite is created; and our mouth craveth this labor of us for satisfaction. All other objects find their place, when the primary object is rightly determined. Our hands and our time are given to the world; our hearts to God. Our activity is in our calling; our affections above it. This is in the highest sense laboring for ourselves — for our best — most enduring good — when all is cen-

1 Ver. 5; chap. vi. 16, J7. 2 Luke xviii. 14. 3 Isa. lxv. 5. Luke xvi. 15.

Matt. vii. 22, 23; xxii. 11 — 13; xxv. 10 — 12. 5 John xiv. 6.

6 Isa. xxx. 21. Comp. Jer. vi. 16. 1 Gen. iii. 19.

8 1 Thess. iv. 11. 2 Thess. iii. 10 — 12. Gen. vi. 5. 10 Eccl. vi. 7.

Chap, xxiii. 4, 5. Isa. xlvii. 12, 13. Hab. ii. 13. 12 Hab. ii. 9.

Chap, xxviii. 22. 1 Tim. vi. 9, 10.” John vi. 27. 13 Ps. lvii. 2.

tered in God. And our heart responds to Augustine’s confession. ‘All other plenty besides my God is mere beggary to me.’1

27. An ungodly man (a man of Belial, Marg.) diggeih up evil: and in his lips there is as a burning fire. 28. Ajroward man sowetti strife; and a whisperer separateth chief friends. 29. A violent man enticeth his neighbor, and leadeth him into the way that is not good. 30. He shutteth his eyes to devise froward things, moving his lips, he bringelh evil to pass.

A vivid picture indeed of the energy of sin! The man of Belial has broken away every yoke of restraint. Every member of his body — every power of his mind — is “a servant of iniquity un to iniquity.”2 May we not learn in humiliation the true standard of concentration of mind — singleness of object, diligence, delight, perseverance? Instead of “covering all sins,” his pleasure is to dig up evil ;3 as if he was “searching for hid treasure;” to revive what had been long buried and forgotten, and lay it open with exaggerating circumstances. The tongue is usually the chief instrument of mischief. In what black color has the Divine pen set out this vile criminal — a burning fire — “a world of iniquity, set on fire of hell!”4 And as he diggeih so he soweth, evil — seed that comes up only with a blast. Strife he soweth in every furrow ;5 jealousies among nations,6 war between the Sovereign and his people,7 divisions among Churches,8 coldness between Ministers and their flocks9 — ill will among friends10 — a spirit eminently hateful to God.11 Where open contentions might not work, whisperings — “evil surmisings” — idle and slanderous reports, are employed to separate even chief friends.1* Again we find him in his father’s native work — a tempter — a violent man indeed; but combining with loud and overbearing speech enticements for his neighbor, to lead the unwary into the way that is not good.1* His whole soul is filled with this Satanic object. Observe him sometimes shutting his eyes from outward distractions; moving his lips, as if engaged in deep thought to bring evil to pass ;15 all ’ expressing the profound study, with which he contrives his neighbor’s ruin!’16

Such is the heavy service of the most cruel Master! He wears out both the minds and bodies of his slaves, and gives them at the end only the fearful wages of eternal death.17 If the way to hea-

1 Confess. Lib. xiii. c. 8. 2 Rom. vi. 19. 3 chap. x. 12, with Ps. vii. 14, 15.

4 Jam. iii. 6 — 8. Ps. Hi. 1 — 4; lvii. 4. ‘His tongue is a burning firebrand to set all the world in combustion.’ Bishop Hall. The LXX. Version is very strong — ‘The perverse man carrieth perdition in his own mouth. The foolish man diggeth up evil to him self; he treasureth up fire on his own lips.’

s Chap. xv. 18. 6 2 Sam. x. 3. Ibid. xx. 1.

s 1 Cor. i. 11, 12; iii. 3. 9 Ibid. iv. 8. 2 Cor. xii. 15. Gal. iv. 16.

10 2 Sam. xvi. 3. n Chap. vi. 16, 19.

“1 Sam. xxiv. 9. Ps. xxxv. 15. 2 Cor. xii. 20. This sin is numbered in the black catalogue of Heathen abominations. Rom. i. 29.

13 Chap. vi. 14; xviii. 8.

i* Chap. i. 11 — 14; iv. 16, 17. Acts xx. 30. 2 Pet. ii. 1, 2.

i’ Chap. vi. 12 — 14; x. 10.

w Bishop Patrick — ‘A furnace of mischief ’ — is the addition of LXX. Comp. laa. xxxii. 6, 7. n Rom. vi. 23.

ven be narrow, is not “the way of transgressors hard?“1 Is there not more toil in the way to hell — and that — without one beaming hope of the cheering home — one staff of the heavenly promise, that upholds the servants of God in ail their weariness and trial ‘I u Gather not my soul with sinners, in whose hands are mischief,” and where “destruction and misery are in their paths.”2

31. The hoary head is a crown of glory, if it be found in the way of righteousness.

Th6 hoary /*?ad is the old man’s glory,3 and claim for reverence,4 God solemnly links the honor of it with his own fear.5 “The ancient” are numbered with “the honorable.”* The sin of despising them is marked,7 and, when shown towards his own prophet, awfully punished.8 — Wisdom and experience may justly be supposed to belong to them,9 and the contempt of this wisdom was the destruction of a kingdom.10

But the diamond in the crown is, when if is found in the way of righteousness. Even an Heathen monarch did homage to it;11 and an ungodly nation and king paid to it the deepest respect.12 The Fathers of the Old and New Testament reflected its glory; the one dying in waiting faith for the Lord’s salvation — the other ready to “depart in peace” in the joyous sight of it.13 “Zacharias arid Elizabeth, walking in all the ordinances of the Lord blameless;“H Anna — u a widow indeed” in the faith and hope of the Gospel;15 Polycarp with his eighty and six years in his Master’s service.16 — Crowns of glory were their hoary heads shining with all the splendor of royalty. Earnestly does the holy Psalmist plead this crown for the usefulness to the Church17 — the Apostle, for the cause of his converted slave.18 And who more honorable than those, who, having been “planted” in youth within the courts of the Lord, grow up to “bring forth fruit in old age,” manifesting the glory of the Lord’s faithfulness and love ?19 Truly is an old man’s ’ diadem that, which, not the art of man — but the finger of God — hath fashioned and set on his head.20 And is not the earthly glory brightened by its nearness to the unfading, everlasting crown?

But separate the heavenly virtues from the hoary head. “The crown is fallen” It lays dishonored in the dust. For what is a more lamentable spectacle, than a graceless old man, only gaining by his score of years a proportionate score of guilt? Time is no

1 Matt. vii. 14, with Chap. xiii. 15. Ps. xxvi. 9, 10. Rom. iii. 16.

Chap. xx. 29. 4 Chap, xxiii. 22. 2 Sam. xix. 32, 39.

5 Lev. xix. 32. The Roman satirist intimates, that the neglect of “rising up before the hoary head” was punishable with death. Juven. Satir. 13. The reverence paid by the Lacedaemonians to the hoary head is well known. Comp. Ovid Fasti, v. See a serious and instructive paper in the Rambler, No. 50.

6 Isa. ix. 15. .7 Ibid. iii. 5. 8 2 Kings ii. 23, 24.

9 Job xii. 12; xxxiii. 4 — 7. 10 1 Kings xii. 13 — 20. Gen. xlvii. 7 — 10.

l~ Samuel, 1 Sam. xxv. 1. Elisha, 2 Kincrs xiii. 14. Jehoiada, 2 Chron. xxiv. 15, 16. Gen. xlix. 18. Luke ii. 28, 29. u Luke i. 6. & Ibid. ii. 36, 37.

16 Euseb. lib. iv. c. 15. Milner’s Church History, i. pp. 209 — 222.” Ps. lxxi. 16, 17. w Philemon 9. * Ps. xcii. 13 — 15.

80 Muffet in loco.

empty duration. It is fitted up with talents for eternity, a field for their exercise, helps for their improvement, and account for their neglect or abuse. The white hairs therefore of ungodliness be speak ripeness for wrath — “wrath treasured up” with every day’s uninterrupted increase “against the day of wrath.”1 “The sinner being an hundred years old shall be accursed.”2

32. He that is slow to anger is better than the mighty: and he that ruleth his spirit, than he that taketh a city.

A great conflict and a glorious victory are here set out — a con flict not in notion, but in action: hidden from the mighty ones of the earth: known only to those, who, having enlisted under the baptismal banner, are ’ manfully fighting,’3 against their spiritual enemies. The heart is the field of battle. All its evil and powerful passions are deadly foes. They must be met and triumphed over in the strength of God. Those who are ignorant of God and of themselves make light of them. They scarcely acknowledge them as such. Instead of being slow to anger, under provocation, they think, that they “do well to be angry.”4 It is a disgrace to put up with wrong. An hasty temper is an infirmity. They are hardly responsible for it, nay — the indulgence is a relief, and they hope to cool down in time, utterly unconscious of any sin against God. Thus — instead of having rule over their spirit — they are captives — not conquerors.

But can a Christian do so? — he who hath “yielded himself unto God, as one that is alive from the dead?”5 “How shall we that are dead to sin live any longer therein?”6 Must we not vigorously “keep under the body and bring it into subjection”7 — specially that “little member,” which is such a mighty instrument of evil? To bridle the tongue, so as to check the expression of passion, or “speaking unadvisedly with our lips” — is a victory,* that can only be achieved by Almighty strength.

The glory of this victory is far above the mighty. The taking of a city is child’s play, compared with this “wrestling with flesh and blood.” That is only the battle of a day. This, the weary unceasing conflict of a life. There, the enemy may be mastered by a single blow. Here, he is to be chained up, and kept down with unremitting perseverance. The magnifying of the conflict exalts the glory of the triumph. Gideon’s rule over his spirit was better than his victory over the Midianites.9 David’s similar conquest was better, than” could have been NabaPs spoils.10 The renowned conqueror of the East lived and died a miserable slave. He lost more honor at home, than he gained by his conquests abroad; the Lord of nations, but the vassal to his own lust; famous in war, but degraded by a brutish foe.11 Though valor is

1 Rom. ii. 5. 2 isa. ixv. 20. 3 Baptismal Service.

4 Jon. iv. 9. s Rom< vj 13. Rom vj 3.

T 1 Cor. ix. 27. gee Jam. iii. 2. Judg. viii. 1 — 3.

w 1 Sam. xxv. 13, 32 — 34.

11 * So old and no older’ — wrote Philip Henry in his Diary, when he had completed commendable, as a natural gift of God ;x yet ’ to be our own masters, is far more glorious for us, than if we were the masters of the world.’2 ‘Among all my conquests’ — said the dying emperor Valentinian — ’ there is but one, that now comforts me — I have overcome my worst enemy — my own haughty heart.’ — This then is to subdue an enemy, that has vanquished conquerors. This surely is to be u more than conquerors.” Christian! Never forget the source of victory — •” Through him that loved us.”3

This recollection brings us to the true point. Keep close to this glorious standard of an almighty, most loving, Saviour: Never is victory severed from it. Trials may be appointed, yet only to discipline for triumph — to draw us from our fancied, to his real, strength.

Often does the Christian soldier win the day, even when he has been wounded in the fight. Yet think not the war is ended, be cause a battle is won. The enemy may have been stabbed at the heart; yet will he get up, and renew the fight. Thou must walk — yea — sleep in thine armor. It must be worn — not laid up. There is no discharge from this work, till thy body of sin and death is laid in the grave. Meanwhile victory is declared, before the conflict begins. Let every day then be a day of triumph. The promises are to present victory.4 With such stirring stimulating hopes, thou shalt surely have rule, if thou wilt but dare to have it. And if thou hast not courage enough to be a Christian, thou must be a slave for life to the hardest of task-masters.

This bloodless victory — so contrary to the turmoil of wars — is the crown of Christian grace.6 No other grace of the gospel can be exercised without its influence. Yet does not the daily conquest anticipate the final victory, the spoils of which will be reaped throughout eternity?”7

his thirtieth year — ‘Alexander was, when he conquered the great world: but I have not yet subdued the little world — myself.” Thou art a slave of slaves’ — said the proud philosopher (Diogenes) to this mighty conqueror, — ’ for thou art a slave to those appetites, over which I rule.’

1 Judg. vi. 12. 2 Lawson in loco. 3 Rom. viii. 37.

4 Rev. ii. iii. Him that overcometh. 5 Isa. ix. 5. 6 Rom. xii. 19 — 21.

7 Many striking sentiments from Heathen Ethics might illustrate this aphorism. Cato the elder (in Plutarch) declared him to be the best and most praiseworthy general, who had rule over his own passions. Livy brings in Scipio speaking to his friend — ‘The danger of our age — believe me — is not so much from armed men, as from the pleasures scattered all around us. He that has disciplined them by his own temperance, has obtained to himself much honor and a greater victory, than we had in the conquest of Syphax.’ Lib. xxx. c. xv. ‘In all ages fewer men are found, who conquer their own lusts, than that conquer an army of enemies.’ Cicer. Ep. Lib. xv. Ep. 4. Thus Seneca writes to a friend — ‘If you wish to subject all things to yourself, subject yourself to rea son You will rule many, if reason ruleth you.’

Latius regnes, avidum domando
Spiritual, quarn si Libyam remotis
Gadibus jungas, et uterque Poenus

Serviat uni. Hor. Carm. Lib. ii. Ode. 2.

Alas ’ that this shou 1 be all final barren sentiment, not — as in the Christian prin» ciple!

Video meliora, proboque;

Deteriora sequor. (Medea in Ovid.)

33. The lot is cast into the lap: but the whole disposing thereof is of the Lord.

The lot cast into the lap, or into the bottom of an urn,1 often determined important matters. Officers were thus chosen2 — work determined3 — dwellings fixed4 — discoveries made5 — “contentions caused to cease.”6 Yet the Lord’s disposal was manifestly shown. Canaan was thus divided, so as to accord fully with Jacob’s prophecies.7 The offender was brought to justice. What could be more beyond human direction? Yet what more entirely under the Divine disposal ?* Man could not govern beyond his knowledge. It must have been therefore the hand of God — as steady, as his eye is clear. Even when the lot was cast profanely or superstitiously — the same Sovereignty overruled. Hainan’s lot was so disposed, as wholly to overthrow his exterminating project; giving full time for the deliverance of his victims.9 The soldier’s lot was the direct fulfilment of a prophecy, that could not otherwise have been accomplished.10 The heathen sailors cast it in ignorance; yet was it the Divine discovery of the guiltv criminal.11 Heathen divinations were controlled by the same ‘absolute power.12

The lot is however a solemn matter, not to be lightly cast.1* It is an acknowledgment of absolute Sovereignty — giving up our personal responsibility, and virtually appealing to an Omniscient, Omnipresent, Omnipotent God. It teaches us that things that we conceive to be accident are really under Providence. ‘What is chance to man, is the appointment of God.’H The lot cast ‘at perad venture — carrying a show of casualty’15 — is under a certain disposal. Yet admitting it to be a Scriptural ordinance, its expediency under our more full light is more than doubtful. We have at least a more sure word of prophecy — “a lamp to our feet, and a light to our path.”16 The rule is more clear in itself, and linked with a most encouraging promise — “In all thy ways acknow ledge him, and he shall direct thy paths.”17 It is far better to exercise faith, than indolently to tamper with personal responsibility.

The instructive lesson to learn, is, that there is no blank in the most minute circumstances. Every thing is a wheel of Providence. Who directed the Ishmaelites on their journey to Egypt, at the very moment that Joseph was cast into the pit?18 Who guided Pharaoh’s daughter to the stream, just when the ark, with its pre-

1 Parkhurst translates the word to mean the bottom or midst of an urn or vessel, into which the lots were cast.

2 1 Chron. xiv. 5. 3 Luke i. 9. 4 Neh. xi. 1.
s 1 Sarn. xiv. 41. 6 Chap, xviii. 18.

? Num. xxvi. 55, &c., with Gen. xlix. Comp. Jos. xviii 5 — 10. 8 Jos. vii. 16.

9 Esth. iii. 7; ix. 1, 2. 10 John xix. 24, with Ps. xxii. 18. Jon. i. 7.

12 Ez. xxi. 21, 22. 13 Acts i. 24 — 26.” Scott in loco.

Bishop Hall. 2 Peter i. 19. Ps. cxix. 105. »T chap. iii. 6.

18 Gen. xxxvii. 25. ‘The unparalleled story of Joseph’ — as Dr. South remarks in hia striking Sermon on this text — ’ seems to be made up of nothing else but chances and little contingencies, all tending to mighty ends.’ cious deposit, was committed to the water?1 What gave Ahasuerus a sleepless night, that he might be amused with the records of his kingdom ?2 Who prepared the fish, at the very time and place that Jonah’s lot was cast?3 Who can fail to see the hand of God — most wonderful in the most apparently casual contingencies? ‘When kingdoms are tossed up and down like a Tennis-ball ;4 not one event can fly out of the bounds of his Providence. The smallest are not below it. Not a sparrow falls to the ground with out it. Not a hair, but it is numbered by it.’5