Proverbs 17

1. Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife.

THE allusion is to the Jewish ordinance of feasting at home upon the remains of the sacrifices.6 A house full of sacrifices was therefore a house of plentiful provision. Yet, when the spirit of love does not rule, self predominates — the fruitful source of strife and confusion. Well may the Christian be content with his dry and quiet morsel, to be delivered from such jarrings. Holy love found in a cottage,’7 is better than the most luxurious feast in the palaces of strife.3 True happiness is not adding to our condition, but straitening our desires, and proportioning them to our condition. The secret dew of the Lord’s blessing brings the rich gain of godly quietness9 and contentment, and provides a sanctified meal, and a well-furnished house in the poorest dwelling.

Was not the marriage feast — comparatively a dry morsel — yet a feast of love, better than the Pharisee’s house, full of sacrifices with strife ?10 Would we then enjoy our temporal mercies? Welcome the Saviour to them. Cherish his spirit — eye his glory in their enjoyment. The scanty fare or the more abundant store will be alike blessed with the token of his presence, and the seal of hia everlasting love.

2. A wise servant shall have rule over a son that causeth shame: and shall have part of the inheritance among the brethren.

Folly naturally tends to shame; wisdom to honor.11 The son — the heir of the family — may degrade himself by misconduct, and instead of being the glory of the house, cause shame. A wise ser*

1 Ex. ii. 3 — 5. 2 Esth. vi. 1. 3 jon. i. 7, 17.

Isa. xxii. 18. 5 Polhill on the Divine Will, p. 159.

6 Lev. vii. 16; xix 6. Deut xii. 4 — 7. 1 Sam. ix. 13. Cornp. Chap vii. 14. i Henry. 8 Chap, xv. 17. .81 Tim. vi. 6.

w John ii. 1 — 3, with Luke vk. 3u — 39; xi. 37, 38, 45, 53. ll Chap. iii. 35.

vant — though having only a temporary interest in the house, may be promoted to rule over him. The Scripture hath recorded no literal instances of this interchange of place. But retributive providence has ordained, that “the foolish shall be ser vant to the wise in heart.”2 The prodigal in conscious shame was ready to take his place among the “hired servants.”3 The wise servant has however sometimes shared the inheritance among the brethren. Jacob, by marrying Laban’s daughter, was portioned with the inheritance.* Solomon’s own servant probably thus verified this proverb.5 Abraham also would have made his wise ser vant his heir, but for the interposing mercy of God.4

Yet this promotion is a dangerous eminence. No one can bear elevation safely without special grace and painful discipline.7 Great wisdom — much prayer — continued watchfulness — is needed to promote humility and Christian consistency; as well as to silence the envy and jealousy, which unexpected prosperity naturally excites.8 Honor from man calls for abasement before God, and careful holiness in adorning our profession.

3. The fining-pot is for silver, and the furnace for gold: but the Lord trieth the hearts.

The refiner’s fining-pot and furnace try his metals. But Jehovah claims to himself the prerogative of trying the hearts* “His eyes are as a flame of fire.”10 Nothing deceives — nothing escapes his probing search. The gold must be put into the furnace. So mixed is it with dross, that the workman’s eye can scarcely discover it. No burnishing is of any avail. Till it has undergone the fire/it is unfit for use. And must there not be a furnace for the child of God?11 None of us know ourselves, until “the fire has tried every man’s work, of what sort it is.”12 The hidden evil is thus brought out for humiliation;13 the hidden good for honor.14 Deep personal or relative affliction; “the knowledge of the plague of our own hearts;”15 the discovery of secret sins; circumstances of daily trial in trifles, known perhaps only to the heart that feels them16 — all or any of these are a searching, piercing furnace. Painful indeed is the purifying process. The flesh trembles at the fire. Yet shall we not let the refiner do his work, though it be by Nebuchadnezzar’s furnace ?17 Shall we not commit ourselves with well grounded confidence to his wisdom, tenderness and love. — “O Lord, correct me; but with judgment?”18 Is not any furnace, that “purges away our dross”19 of earthliness, that brings us to know ourselves, our God, and his dispensations with

1 John viii. 35. 2 Chap. xi. 29. 3 Luke xv. 19

* Gen. xxx. 27 — 34; xxxi. 1. 6 i Kings iv. 7, 11. Comp. 1 Chron. ii. 34, J5, e Gen. xv. 3, 4. 1 2 Cor. xii. 1 — 7. 8 Dan. vi. 3 5.

1 Kings viii. 39. Jer. xvii. 9, 10. w Rev. i. 14. Comp. xv. Jl- rvi. 2. Isa. xxxi. 9. 12 i Cor. Hi. 13. Comp. Matt. xix. 1tp 22.

“Deut. viii. 2. 2 Chron. xxxii. 31.” Gen. xxii. 1, 2, 12. Matt, xv 23 — 28

M 1 Kings viii. 38. w Chap. xiv. 10. Du»». iii. 19.

18 Jer. x. 24. i» Tsa. i. 25.

uga mighty blessing? If the process be slow, its results are sure. Nothing but dross will perish. The vilest earth wijl be turned into the finest gold. No refiner ever watched the furnace with such exactness and care. Strange as it may seem to see the gold left in the fire, ’ he that put it there would be loth to lose it. Not one grain — not one drachm shall be lost/1 He “sits” in patient watchfulness,2 moderating the heat, and carefully marking the moment, when it “shall be brought through the fire] ‘3 and set out in all the shining of the purifying trial. Here then in the furnace — Child of God- — see the seal of thine election ;4 the ground and establishment of thy confidence ;5 thy joyous anticipation, that thy ’ faith, that is here in the furnace, shall, when thy Lord shall appear, be then made up into a crown ‘of pure gold — be found unto praise, and honor, and glory.’6

4. A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.

Here is a black, but true picture of human nature. The wicked doer, not content with the stirring impulse of his native lust, seeks foreign stimulants to give it increasing activity.7 Amnon thus stimulated his own lust, by giving heed to the false lips of his friend.8 Ahab, to secure his desired object, eagerly listened to the counsels of his murderous wife.9 The Jews gave delighted ears o the flattering prophets11 in their wickedness. Active and intense was the malice of the ungodly, in suborning false witness for our Lord’s condemnation.11 Yet ’ there would not be so many open mouths, if there were not as many willing ears to entertain them.’12 But be it remembered, that the listening ears share the responsibility of the naughty tongue; as all are involved in the treason, that are directly or indirectly acquainted with the plot.

Gladly does the liar give ear to that, which countenances his own wickedness.13 If he did not “love a lie,” he would not listen to it. But thus he shrinks from the condemning light of truth, in to his own atmosphere of darkness.14 How unlike is this spirit to the true “charity” of the Gospel, which “rejoiceth not in iniquity, but rejoiceth in the truth!”15 ‘If then’ — said good Bishop Hall16 — ‘I cannot stop pther men’s mouths from speaking ill, I will either open my mouth to reprove it, or else I will stop mine ears from hearing it, and let him see in my face, that he hath no room in my heart.’ Let the guilty talker ponder — how certainly will this “reproach taken up against his neighbor” exclude from the heaven of light and love !17 Oh ’ my God, fill my heart and tongue with thine own gracious spirit!

1 Leighton on 1 Pet. i. 7. 2 Mai. iii. 2, 3. 3 Zech. xiii. 9.

4 Isa. xlviii. 10. Job xxiii. 10. Zech. xiii. 9.

6 1 Pet. i. 7. Leighton ut supra. 1 Chap. iv. 16, 17. Ps. lxiv. 5, 6.

8 2 Sam. xiii. 1 — G. 9 1 Kings xxi. 4 — 7.

10 Isa. xxx. 9 — 11. Jer. v. 30, 31. Mic. ii. 11. Comp. 1 John iv. 5.

u Matt. xxvi. 59, GO. Cornp. Acts vi. 11 — 13. Bishop Hall’s Works, viii. 7.

H Chap, xxviii. 4. C)mp. 1 Sam. xxiii. 19 — 21.” John iii. 20.

is i uor. xiii. 6. ls Works, ut supra. l7 Ps. xv. 3.

5. Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished, (held innocent, Marg.)

The sin against our Maker of “oppressing the poor,” has before been noticed. In this mocking probably there might be no power to oppress. The poor is so, not by fortune, but by Providence. The reproach therefore falls — not on the poor, but on His Maker — on Him who made him, and made him poor. “Woe unto him that” thus “striveth with his Maker!”*

Specially when poverty is brought on by calamity — when the hand of God is therefore more manifest — then to be glad at calamities is a fearful provocation. This was the sin of Shimei, scorning his fallen Sovereign.3 This sin brought the enemies of God’s people under his severest punishment.* Very different is the spirit of the Bible: teaching us, even where calamity is the fruit of misconduct — instead of being glad — to sympathize; in stead of crushing, to raise, a fallen brother, or even a fallen enemy.5

All slight of the poor, is evidently here rebuked. And who, that knows himself, and his obligations, could ever disdain? ‘Why should I’ — asks Bishop Reynolds — ’ for a little difference in this one particular — of worldly wealth, despise my poor brother? When so many and great things unite us, shall wealth only disunite us? One sun shines on both; one blood bought us both; one heaven will receive us both; only he hath not so much of earth as I, and possibly much more of Christ. And why should I disdain him on earth, whom happily the Lord will advance above me in heaven?8

6. Children’s children are the crown of old men; and the glory of children are their fathers.

This Proverb has its limit. What a crown of thorns to each other are an ungodly progeny and graceless parents! Little glory indeed did Rehoboam and his son add to their fathers.7 As little was the godly Hezekiah dignified by his reprobate parent.8 But in the ordinary course gracious children and parents reflect honor upon each other. Such parents rejoice in the number and growth of their children. Such children regard their father’s name as their glory. Joseph was indeed a crown to his aged father;9 as was Jacob himself the glory of his child, even in a Heathen nation.10 ‘A good root maketh the branches to flourish, by virtue of

1 Chap. xiv. 31.

2 Isa. xlv. 9. Comp. Job xl. 2. See Bishop Sanderson’s Sermon on I Peter h.

3 2 Sam. xvi. 5 — 8. 1 Kings ii. 8, 9.

* Babylon, Lam. i. 21, 22. Ammon, Ez. xxv. 6, 7. Tyre, xxvi. 2, 3. Edom, Jbad. 10 — 15. Contrast this barbarous delight with the godly tenderness of the Lord’s prophets in foretelling calamities, Is. xvi. 9 — 11. Jer. ix. 1; xvii. 16. Mic. i. 8. The gladness, elsewhere expressed in the calamities of the enemies of the Church were obviously the admiring discovery of the Lord’s faithful keeping of his Church, and of his glory in the deserved punishment of his irreconcilable rebels. Ex. xv. Psairaxvxv. 8 — 10, 19 — 26. Rev. xviii. 20.

5 Chap. xxiv. 17, 18. Job xxxi. 29. Ps. xxxv. 13, 14. Rom. xii. 20, 21.

Works, p. 908. 7 i Kings xii. xv. 1 — 3. 8 3 chron. xxviii. xxix.

Gen. xlvi. 29 j xlvii. II, 12. .0 ibid, xlvii. 7 — 10.

the lively sap that it sendeth up. And flourishing branches win praise to the root, for the pleasant fruit which they bring forth.’1

The Old Testament promise — “length of days”2 — was enhanced, when accompanied with the blessing of children;3 yet more — when crowned with the increase of children’s children.* The true blessing however could only be known, when children, early brought up into God’s covenant, were trained in his ways, and “declared them to their children, that they might set their hope in God.”3 “Happy was the man, who had his quiver full of such children!”6 Happy the children, thus crowned with the example of such fathers! Abraham was the honorable, though delusive, boast of of his seed.7 David was the glory of his children, preserving to them the throne of Judah for seventeen generations.8 And may not godly parents, under a larger dispensation of grace, educating their children by example, no less than by precept — may they not look for “a godly seed” — the children of the covenant9 — who shall acknowledge infinite, eternal obligations to parental faith and godliness? le

7. Excellent speech (a lip of excellency, Marg.) becometh not a fool; much less do lying lips a prince.

Men naturally speak as they are. The lip is the organ of the heart. The lip of exoellency — to speak suitably of high and lofty things — evidently becometh not a fool.11 A grave discourse on godliness becometh not an ungodly man.12 It carries no weight, and, so far from doing good, it often brings contempt.13 Christ would not accept even a sound confession from the lips of Satan, lest it should bring an occasion of stumbling.14 So unseemly was excellent speech from so corrupt a source!

Much less do lying lips become a Prince — the Minister and Guardian of truth.15 Yet in a world, where self reigns supreme, such inconsistencies are but too prevalent.16 The pure doctrine of our Divine Master alone secures Christian consistency in heart, lip and life. Never let us forget, that, if excellent speech becometh not a fool, it does become the gospel of Christ — the “saints of God.“17 And Oh! let it be fully manifested in all its gracious unction and power, for” the edifying” of the Church,18 and for the conviction of gainsayers.”19

1 Clever on Chap. i. 1. 2 chap. iii. 2, 16. 3 Gen. xv. 3; xxx. 1.

4 Gen. xlviii. 11; 1. 23. Job xlii. 16. Ps. cxxviii. 6. 5 Ps. lxxviii. 5 — 7.

e Ibid, cxxvii. 5. 7 Matt. iii. 9. John viii. 33.

8 1 Kino-s xi. 12, 13; xv. 4. 2 Chron. xxi. 7. 9 Gen. xvii. 7. Ps. cxxvii. 3.

Matt vii. 3 — 5. Rom. ii. 21 — 24.” Mark i. 34. Comp. Acts xvi. 1G — 18.

!5 Chap. xvi. 10 — 13.

16 Heathen morality from the lips of one of her wisest teachers allowed the lying lips of princes, because they governed for the public good. ‘All others’ — he adds — ‘must abstain.’ Plato De Repub. iii. ‘Qui nescit dissimulare, nescit regnare’ — has been too often a royal maxim. Far more becoming a prince was the saying of Louis IX. of Fiance — ‘If truth be banished from all the rest of the world, it ought to be found in the breast of princes.’ Alphonsus of Arragon declared, (Lavater in loco) that ‘one word of a prince should be a greater security than i private man’s oath.’

“Phil. i. 27. Eph. v. 3, 4. 18 Eph. iv. 29. 19 Col. iv. 6. Tit. ii. 8.

8, A gift is as a precious stone in the eyes of him that hath it; whithersoever it turneth it prospereth.

1 A gift is so tempting, that it can no more be refused than a lovely jewel, by him to whom it is presented; and such is itg power, it. commonly prevails over all men, dispatches all business, carries all causes, and — in a word — effects whatever a man deeires.’1 Such is the sympathy between a lusting eye and a glittering gift. The covetous prophet2 — nay even an Apostle3 — was wilfully beguiled by its fascination. The heathen soldiers sold them selves to its slavery.4 A King’s Minister was won over by its allurement.5 Even a King — and such as the man after God’s own heart — was sinfully perverted in the snare.6 Seldom does it fail to prosper whithersoever it turneth. But who would envy a prosperity for evil? All Ministers of law were wisely directed (like fabled Justice) to give their decisions blindfolded; not looking at this precious stone, lest they should be dazzled by its sparkling attraction.7 Unfaithfulness was always visited with the heavy diepleasure of the Great Judge.8

And is not the child of God often pressed with this temptation 1 Does the influence of a gift — the sense of obligation, never repress the bold consistency of godliness? Does no bias of friendship — no plausible advantage entice into a crooked path? Oh! be resolute in a better strength than thine own in the resistance of the sin. The conflict is not with violent temptation, or with open sin, but with subtle, and apparently harmless, deviations from the strait path. Exercise thy “integrity and uprightness,” in the spirit of faith, and doubt not that they will “keep thee.”9 The man of God, thus walking with God will look down upon this corruption with indignant abhorrence — “Let thy gifts be to thyself — Thy money perish with thee.”10

9. He that covereth a transgression seeketh love: but he that repeateth a matter separateth very friends.

Seeketh love! A beautiful expression — much to be kept in

1 Bishop Patrick — ‘What a description’ — adds Mr. Scott — ’ of the mercenary selfishness of mankind!’ Comp. also verse 23; xviii. 16. Even the Heathen conscience seems to have had a just perception of this evil. The saying of Philip of Macedon is well known, that ’ there was no fortress so strong, but it might be stormed, if an ass laden with gold was brought to the gate.’ The poet finely illustrates this remark, referring also to the current report of its author, that — ’ not Philip — but Philip’s gold — conquered Greece Hor. Od. Lib. iii. 16. Comp. also Ovid, de Arte. Hi. ‘Auroloquente, iners omnis Oratio.’ Greg. Nazian.; Gold and silver pervert many things, especially motives of right. Money hath a great power with those that are in power. A golden key will open any prison door, and cast the watchman into a deep sleep. Gold will break open gates of iron, as well as silence the orator’s voice, and blind the judge’s eyes. It will bind the strong man’s hands, and blunt the edge of the sword. It makes war, and it makes peace. What almost can it not do with corrupt minds V — Caryl on Job

XXXI. “w I.

2 Num. xxii. 7, 8, 21. 2 Peter ii. 15. 3 Matt. xxvi. 14 — 16.

4 Ibid, xxviii. 12 — 15. 5 Acts xii. 20. 6 2 Sam. xvi. 1 — 4.

i Ex. xxiii. 8. Deut. xvi. 19.

8 Deut, xxvii. 25. Isa. v. 22. 23. Mic. iii. 11, 12; vii. 3, 4. Ps. xxv. 21.

1° Dan. v. 17. Acts viii. 18 — 20.

mind! It shows a delight in the atmosphere of love — man’s highest elevation in communion with his God. It implies not the mere exercise of love, where it is presented, but the searching — making opportunity for it» A forbearing spirit is a fine manifestation of it. Our motives are often misconstrued. We meet in a world of selfishness cold reserve, instead of glowing confidence. Prejudice builds a wall against Christian intercourse. Wounded pride would return un kindness with contempt. Resentment stirs up recrimination. Disappointment kindles morbid suspicion. Here is the noble field for Christian victory; instead of resenting, to cover the transgression with a mantle of love3 — with that act of amnesty, by which we are saved — the most aggravated transgression — the most unprovoked injuries — cohered in ^ternal forgetf ulness.3

The repeating a matter has often separated friends by uncover ing a forgotten quarrel*4 Mischief might not be intended. But to amuse ourselves with the follies or weakness of our brethren, is sinful trifling, fraught with injury. Justly are ‘’tattlers and busybodies” described, as “speaking things which they ought not.”* A disciplined tongue is a restraining mercy to the Church.

10. A reproof entereth more into a wise man than an hundred stripes into a fool.

If we should cover transgression, we should not forbear reproof. Reproof distinguishes the wise man from the fool.* A word is enough for the wise. The discipline of stripes is needful for the fool. Parents and tutors should specially study the character of children, that they may temper reproof wisely. Many a fine spirit has been spoiled by unsuitable treatment.

If this be true of man’s reproof, much more of God’s. A word was enough for David.7 A look8 entered more into Peter’s heart than an hundred stripes into Pharaoh9 — Ahaz10 — Israel. J * Stripes only scourge the fool’s back. They never reach his heart. He is therefore a fool still. “Though thou shouldest bray him in a mortar among wheat with a pestle, yet shall not his foolishness depart from him.”12

What then makes the difference a-s the effect of reproof) “The stony heart is taken away, and an heart of flesh is given?”13 A needle pierces deeper into flesh, than a sword into stone. A wakeful ear, a tender conscience, a softened heart, a teachable spirit — these are the practical exercises, by which a wise and levin“” father disciplines his children for his service — for his cross — for his crown.

11. An evil man seekeih only rebellion: therefore a cruel messenger shall be sent against him. 12. Let a bear robbed of her whelps meet a man, rather than a fool

i 1 John iv. 16. 2 chap. x. 12. 1 Cor. xiii. 7. 3 Heb. viii. 12.

4 Chap. xvi. 28. 5 Tim. v. 13. 6 Chap, xiii. 1.

T 2 Sam. xii. 1 — 7; xxiv. 13, 14. a Luke xxii. 6t, 62. 9 Ex. ix. 34, 35.

2 Chron. xxviii. 22.” Isa. i. 5; ix. 13. Jer. v. 3. 12 chap, xxvii. 22. * Ez. xxx vi. 26.

in his fully. 13. Whoso rewardelh exil for good, evil shall not depart from hi& house.

Some awful pictures of man are here set out. Look at his waywardness — seeking only rebellion — resisting all authority of God and man. This is no light sin. Therefore a cruel messenger — one that will not be turned from his work — shall be sent against him. The disobedient son in the family ;2 Korah in the Church ;3 Absalom,4 Shebna,5 and Pekah,6 in the kingdom — all stand out as monuments of retributive justice. Not that rebellion is the only sin, but that it is the grand outbreaking of the stubborn will. It may be hidden under a peaceful and amiable cover. But it “is not dead, but sleepeth,”7 Let God remove the restraint; let Satan bring the occasion of temptation; and when before all appeared love and unity; “hateful, and hating one another”8 — will be the broad features.

Look again at man in his folly. The graphical accuracy of the figure can scarcely be surpassed. The savage beast under the strongest excitement9 — a bear robbed of her whelps — is less dangerous to meet. Witness Jacob’s sons putting a whole city to fire and sword for the folly of one man ;l° Saul slaying a large company of innocent priests;11 Nebuchadnezzar aggravating the heat of the furnace;12 Herod murdering the children in Rama;13 “Saul breathing out threatenings and slaughter against the disciples of the Lord”14 — was not all this the rage of a beast, not the reason of a man? Humbling indeed is this picture of man, once “created in the image of God.”15 More humbling is it to see this folly m a child of God — to see David binding himself with an oath to massacre a whole family, some of whom had taken up his cause against the sottish offender. Yet the melting away of his fury under wise remonstrance showed the man of God covered with the shame of his folly, not the fool living in it, as his nature, habit, and delight.16

But to turn nearer home — are there no households, where uncontrolled anger governs all at pleasure? Does the self-willed victim remember, that ’ nothing is said or done in a. passion, but may be better said or done afterwards?’17 Do we never see the Christian, whom his Master’s discipline and example ought to have transformed to a lamb, still like the bear robbed of her whelps’* Man — the holiest — left of God to try him, that he might know all that was in his heart18 — “man” — so left to himself — ‘-verily at his best estate is altogether vanity.”19

i 1 Sam. xv. 23. 2 Deut. xxi. 18 — 23.

3 Num. xvi. 4 2 Sam. xv. 12; xviii. 15, 10. * Ibid. xx. 1, 22.

6 2 Kings xv. 27 — 30.

1 The philosophical remark of Burke — ‘Those who do not love religion, hate it’ — is the spirit of our Divine Master’s saying, Matt. xii. 30.

8 Tit. iii. 3., Comp. 2 Sam. xvii. 8. Hos. xiii. 8.

»° Gen. xxxiv. xlix. 5 — 7. 1 Sam. xxii. 11 — 18. >2 Dan. iii. 13, 19.

!3 Matt. ii. 16. M Acts ix. 1. Gen. i. 26.

16 1 Sam. xxv. 21 — 32. 17 Matthew Henry’s Sermon on Meekness.

M 2 Chron. xxxii. 31. w Pa, mix. 5.

Look again at man in his ingratitude. God forbids to reward evil for evil; much more evil for good. This sin even the Heathen deemed to include every other. And so hateful is it to God, that he visits the evil, not only on the sinner himself, but on his house. Israel was punished for the ill return to Gideon.2 The traitor’s house was doomed to a curse.3 And how fearful the evil to the ungrateful nation, — who does not know ?4

And surely evil rewarded for good was the stamp of our father’s sin.5 And ever since has the curse been fearfully verified — Evil shall not depart from his house. Nor is this unjust severity. What say we to a child, nourished with the tenderest care, yet casting off all filial regard, and rewarding evil for good? Could any other appearances of virtue atone for this unnatural abomination — this awful deformity? And yet is not this sin — the astonishment of heaven and earth — the mark of every child of fallen Adam? “I have nourished and brought up children, and they have rebelled against me.”6 But for the transfer of-this mighty mass of guilt upon the great sacrifice, how could we stand before God? — And who of us still in the consciousness of this guilt, will not seek for a deeper interest in that no less perfect work, by which the rebel spirit is tamed, and humbled into the meekness and love of the Gospel?

14. The beginning of strife is as lohen one letteth out water: therefore leave ojf contention, before it be meddled with.

Both the destructive elements — fire and water — illustrate the danger of the beginning of strife.’1 To neither element can we say — “Hitherto shalt thou come, and no further!”3 As well might we command the raging storm, as the uncontrolled passion — “Peace! be still.”9 The dam may restrain a large body of waters. But cut the sluices, and the letting out of water may be a sweeping inundation.10 Thus fearfully has the beginning of strife issued in the murder of thousands;11 in the desolation of kingdoms.12

No less destructive is it in ordinary life. One provoking word brings on another. Every retort widens the breach. Seldom, when we have heard the first word, do we hear the last. An inundation of evil is poured in, that lays desolate peace, comfort, and conscience. Does not grace teach us the rule over our own spirit; to keep down the expression of resentment; and rather to bear provocation than to break the bond of unity?

Truly is it wise to stop the evil at the beginning.™ The bank

1 Ingratum si dixeris, omnia dixeris. Yet was it the aggravation of their own sin Rom. i. 21.

2 Judg. viii. 35; ix. 56, 57. Comp. Jon. xviii. 20 — 23.

3 Ps. Iv. 12 — 15; cix. 9 — 13. * Matt, xxvii. 25, with xxiii. 32 — 39. s Gen. iii. 5, 6, with ii. 8 — 18. 6 Isa. i. 2.

7 Chap. xxvi. 21. Judg. ix. 19, 20. Jam. iii. 5. 8 Job xxxviii. 11.

9 Mark iv. 39. 10 See Virgil’s elegant picture, JEn. ii. 496 — 499.

Judg. xii. 1 — 6. 2 Sam. ii. 14 — 27. 12 2 Chron. x. 14 — 16; xiii. 17; xxv. 17 — 24.” Chap. xx.3.

is much more easily preserved than repaired. The breach once made, if it only let out a drop of water, is the beginning of an evil, the fruit of which cannot be calculated. As one strongly observed — ‘Man knows the beginning of sin; but who bounds the issues thereof?’ Abraham nobly yielded in the contention with Lot, aricf the evil was stayed. Paul and Barnabas — neither would yield; “and the contention was so sharp between them — that — ’ sad record!’ — they departed asunder one from the other.”2 Moses restrained himself in the rising provocation with his wife.3 Israel prudently refrained from contention with Edom in the churlish refusal of water.4 David answered gently to his brother’s irritating suspicions — He was as a deaf man to his enemies, who were seeking contention with him.6 The time to leave off contention is not, when we see its worst, but its beginning — yea — before it be meddled with; restraining the first rising in ourselves; mortifying our own proud tempers, and cultivating our Master’s meek and self-denying spirit.

15. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.

Judicial iniquity is an awful abuse of God’s authority.7 The judge or magistrate “is a minister of God for good.”8 The appeal is to him for justice, as the Representative of God.9 If the great Judge “loveth righteousness, and hateth iniquity,”10 this unrighteous justifying- of the wicked must be abomination to him.11 This guilt of Samuel’s sons — so contrary to his own integrity — was the immediate cause of the abolition of the Theocracy.12 The judges in David’s time seem to have been guilty of both these branches of injustice.13 Ahab’s house was ruined by his condemnation of the just.14 “Not this man, but Barabbas”15 — combined the double sin — the perfection of injustice — the most aggravated abomination.

Not however to confine the application to official iniquity — Do we not all need great watchfulness, that we may “judge righteous judgment;”16 that no corrupt bias may prejudice the exercise of our private judgment, either in favor of the wicked, or in the condemnation of the just?

But let us place ourselves before the “Judge of all” accused by Satan — conscience — law — and convicted of every charge — yet justified. Does God then in thus “justifying the ungodly”17 contravene this rule? — Far from it. If he justifies the wicked, it is on account of righteousness.18 If he condemn the just, it is on the imputation of unrighteousness. Nowhere throughout the universe

i Gen. xiii. 8, 9. 2 Acts xv. 39. 3 Ex. iv. 25, 26.

4 Num. xx. 14 — 21 5 i Sam. xvii. 28, 29. 6 Ps. xxxviii 12 — 14.

7 Ex. xxiii. 7. 5 Rom, xiii. 2, 3. 9 Deut. xxv. 1.

10 Ps. xlv. 7. Comp. Deut; xxxii 4.

‘i Isa. v. 23. Comp. Sophocles (jkdip. Tyr. verses 622, 623, also Chap. xxiv. 23, 24, 12 l Sam. viii. 3 — 9, with xii. 3.” Ps. lxxxii. 2; xciv. 20, 21.

i* 1 Kings xxi. 13 — 19. 15 John xix. 40. 16 John vii. 23, 24

IT Rom. iv. 5. 18 Ibid. iii. 25, 26.

do the moral perfections of the Governor of the world shine so gloriously, as at the cross of Calvary. The satisfaction of the holy law, and the manifestation of righteous mercy, harmonize with the justification of the condemned sinner.2 And this combined glory limes the song of everlasting praise.’3

16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it 1

A question of wonder and indignation! Why a fool so blessed, if he have no heart to improve his blessing? Birth, religious privileges-, talents, time, influence, opportunity — all are a price to get wisdom. If the fool throws it away, the account of unprofitableness seals his sentence.4 The grand price is in our hand6 — of inestimable value. Yet how many thousand fools have no heart to buy, would rather lose it, than labor for it; rather go sleeping to hell, than toiling to heaven! The Gadarenes threw away the pearl.6 Herod eyed it with curiosity ;7 Pilate with indifference ;8 the Jews with scorn.9 he rich man preferred his own “goodly pearls” to it.10 Felix hoped to turn it to his own selfish purpose.8 Agrippa dared not purchase it.12 Were not all these, pictures of the every-day fool, that meets our eye? — ‘That which “is more precious than rubies”13 is to him more worthless than a pebble. That which is more sweet than honey is tasteless as the white of an egg.’14 As if the world could be a God to us — could fill up God’s

vacant place in our heart! Yet thus the realities of eternity the

mighty things of the Gospel — things that should drink up our spirits, are like “a tale that is told.” Enough that they should have a place in our creed, though never in our hearts. The world is preferred to heaven, time to eternity; arid the immortal soul — for which such a cost has been paid, and such prospects prepared — perishes in folly. But will it not be a sword in the awakened conscience — I might have been enriched, had I not wasted the golden opportunities of salvation, and fooled away the glorious days of the Son of man?’ Yea — will not this be the sting of the never-dying worm — Had I come to Christ when I might, I should not have been in this place of torment. I would not come then.15 I cannot come now.’16 ‘Lord save me’ — cries the pious Howe — ‘from trilling with the things of eternity.’17

1 Isa liii. 5 — 10. 2 Cor. v. 21. 2 ps. ixxxv< 10. jsa. xlv. 21.

3 Bishop Davenant justly quotes this text, as an example of the forensic use of the term justification — ’ not the infusion of a quality, but the pronouncing a sentence.’ (Discourse on Inherent Righteousness, Chap. xxii. Allport’s Translation.) — The true •ense, in which it is used in reference to our justification before God — pronounced just in God s own court of judgment.

Matt. xxv. 24 — 30.

5 Chap. viii. 4, 5; ix. 4 — 6. Isa. Iv. 1 — 3. Rom. x. 8. Rev. Hi 20.

! Matt. viii. 34. 7 Luke xxiii. 8. Comp. Acts xvii. 21, 32.

s John xviu. 38. 9 Acts xiii. 46. fo Mark x. 22.

I1 Acts xxiv. 25 — 27. 12 ibid. xxvi. 28. is chap. iii. 15; viii. 11

; Lawson. 15 Matt. xxiii. 37. John v. 40.

w Matt. xxv. 10. Luke xiii. 25 — 28 j xvi. 26. IT Works, iii. 130 ft- A friend loveth at all times, and a brother is born for adversity.

This beautiful picture of friendship has been drawn by moralists, sentimentalists, and poets. But the reality is only found, where Divine grace has melted away natural selfishness into disinterested love. If virtue is the best ground of friendship, then is this most heavenly virtue the firmest ground of all. What passes under the name is too often, as Bishop Hail describes it, ’ brittle stuff.’ This fickle excitement cools by distance, or by the coldness of our friend. Wrorldly degradation of circumstances, con verts it into indifference ;2 or even hatred.3 The friend, who had left the right path, is forsaken, instead of being followed,’ watched over, and every opportunity improved for reclaiming him. “But the ti’ue friend loveth at all times, through evil, as well as good, report.” He is not ashamed of poverty4 or of a prison.5 In any jarrings of the flesh, adversity cements love.6 The loving friend Ijecomes now a brother born for adversity.7 Such was the love of Joseph to his brethren; unshaken by vicissitudes — unabated by ingratitude.8 Such was the firm cleaving of Ruth to her desolate mother;9 the identity of heart between David and Jonathan;10 the affectionate sympathy of the beloved disciple to the mother of his Lord.11

We must not indeed look for perfection. Can we doubt the sincerity of the disciples, while we are humbled, instructed, and warned by their frailty?12 For frailty it was; not wilfulness — nor hypocrisy. u Ye are they, that have continued with me in my temptations” — was their Master’s kindly acknowledgment at the very moment of infirmity, when “they all forsook him and fled.”13

But — Ah! it is to him that we must look as the perfect exemplar — To see the Son of God in our nature, that he might be our friend and brother ;n to hear him “not ashamed to call us brethren” — this is a mystery of friendship — unsearchable. Truly is this Friend15 — he alone — worthy of our unlimited confidence. Such is the constancy of his love — at all times16 — even unto death ;17 unaltered by the most undutiful returns; “turning and looking upon” the disciple (such a look of tenderness and power !18) whom we should have excommunicated. Such the sympathy of his love

1 Works, viii. 38. Meditations and Vows. 2 job vi. 14, 15.

3 Chap. xix. 7. 1 Sam. xvi. 21, 22, with xviii. 5 — 9. Job xix. 17 — 20. Comp. Ovid’s elegant lines, Lib. de Ponto.

4 2 Sam. xv. 19 — 22; xvii. 27 — 29. * Phil. ii. 25. 2 Tim. i. 16 — 18; iv. 11.

6 See the melancholy dispute between Bishops Hooper and Ridley upon ceremonials, and the cementing love of the prison, with Foxe’s beautiful remarks, vi. 640, 641.

7 Bishop Patrick. Comp. Job ii. 11 — 13. Ecclus. vi. 7, 8 10 16

8 Gen. xlv. 5 — 8; 1. 19 — 21. 9 Ruth i. 16, 17. 1° 1 Sam. xviii. 3; xix. 2; xx. 33; xxiii. 16. 2 Sam. i. 16; ix. 1.

. John xix. 27. w Matt. xxvi. 40, 41. Luke xxii. 28, with Matt. xxvi. 56 Heb. ii. 14. ‘5 Ibid, verses 11 — 13.” John xiii. 1.

17 Ibid. xv. 13. ‘Mine is an unchanging love;

Higher than the heights above;
Deeper than the depths beneath;
Firm and faithful, strong as death. — Cowper.
Luke xxii. 61.

EXPOSITION OF THE BOOK OF PkOVERBS. 231

—born for adversity; So united to us — the friend and the broth er we need; never nearer to us than when in our lowest depths of trouble; and, though now our glorified Brotheriu heaven, yet still “touched with the feeling of our infirmities;“1 still” afflicted in all our afflictions.’’2 ‘Here is sympathy — here is indeed a. Brother born to adversity. Trust him, O ye trembling believers, at all times, and in all places, You will then be possessed of the happy art of living beyond the reach of all disappointment.’3

18. A man void of understanding (heart,4 Marg.) slriketh hands, and becometh surety in the presence of his friend.

Though we are to feel ourselves born for adversity, ever ready to “bear one another’s burdens:”5 yet we must not befriend our brother at the risk or expence of injustice to our family. We have therefore another warning against imprudent suretyship Beware of striking hands in agreement, without ascertaining, whether we can fulfil our engagement, or whether our friend is not equally able to fulfil it himself. This shews a man void of understanding; specially to do this in the presence of his friend. For why is not his word taken, but from the suspicion of insolvency or dishonesty? A prodigal, thoughtless kindness may gain us a popular name. But the principle, closely examined, will be found to be another form of selfishness. There is no true benevolence in rash engagements, which may involve our name and family in disgrace or ruin. True indeed — had not those hands that were nailed to the cross, been stricken in suretyship, the hand writing that was against us could never have been cancelled.7 Yet the eternal counsel is no pattern for our simple folly. Nor is infinite love, combined with perfect wisdom, a plea for our rash generosity. Religion, though it warns its professors against imprudences, yet too often unjustly bears the blame of them. To adorn the Christian profession, arid to avoid occasion of stumbling to the ungodly — “provide for honest things, not only in the sight of the Lord, but also in the sight of man.”8

19. He loveth transgression that loveth strife; and he that exalfeth his gate seek* eth destruction.

i Heb.iv. 15. 2 Isa. lxiii. 9.

3 Bowels’ Sermons, ii. 252. ‘Though solitary and unsupported, and oppressed by sorrows unknown and undivided, I am not without joyful expectations. There is one Friend wfw loveth at all times; a Brother born for adversity — the help of the helpless; the hope of the hopeless; the strength of the weak; the riches of the poor; the peace of the disquieted; the companion of the desolate; the friend of the friendless. To him alone will I call, and he will raise me above my fears.’ Memoir of Mrs. Hawkes, pp. 127, 128. The ancient Jews applied this Proverb to Christ, adducing it as a testimony, that the Divine Messiah would by his incarnation become the brother of man. Gill in loco.

4 Chap. vii. 7; x. 13; xi. 12; xv. 21; xxiv. 30. ‘It denotes the want of a right state of mind, judgment, and affection, or in general, of all the faculties of the soul, through ignorance, carelessness, and the prevalence of evil propensities of various kinds.1’ Scott on xi. 12.

5 Gal. vi. 2. e chap. vi. 1 — 5: xi. 15. t Co) ii. 14.
2 Cor. viii. 20, 21.

We may indeed fall into strife, without loving it. But let us always look at it as a branch from the root of sin2 — the prolific source of sin.3 The love of it is therefore the love of transgression. Yet who will own the charge? The man engaged in strife protests, that he loves peace; only his neighbor’s perverseness drives him into strife. And yet if we are frequently in it if we take no pains, make no sacrifice of self-will or interest, to avoid the occasion of strife — does not conscience bring home the charge? Ah! the love of transgression lies deeper than we often see. It shows itself in forms, that the world may overlook, but which prove its nature to be “carnal.”4

Very generally it proceeds from the root of pride.5 The man exalts his gate9 above his neighbor, and affects a style beyond his rank. Or his ambition would tread his neighbor under his feet. Nay he will sometimes rise against his Sovereign,7 or even stand in defiance of his God.8 The sluggard sees his ruin before him, and indolently waits for it, without making any effort to avert it.* But the proud man seeketh destruction. He puts himself in the road, and sooner or later his day comes; and his name, glory, and honor are swept away.10 Watch over me, O my God, to preserve me from the first rising of my proud heart. Or if my frailty yield to it, O keep me from the prevalence of this presumptuous sin, that hurries me as a rival against thy throne into the pit of destruction.

20. He that hath a froward heart findeth no good; and he that hath a perverse tongue falleth into mischief.

Such is the history of God’s ancient people — a picture of frowardness with all its barren results. Let their long-suffering God do what he would to them and for them, they found no satisfying good.11 Self-will — even in its fullest indulgence — instead of bringing the desired good, always ends in disappointment — and when the perverse tongue breaks out — in frightful mischief.12 The best of us are too often governed by this waywardness. Even when we seek to walk with God, how does the froward heart struggle to walk by its own inclination! The good Lord give us a mortified spirit, to restrain us from the guidance of our corrupt fancies! Many an erratic course in the Church we trace to some unhappy bias, not disciplined by the Divine Spirit, not moulded to reveren-

1 Gen. xiii. 7, 8. 2 Gal. v. 19 — 21. 3 2 Cor. xii. 20, 21. James iii. 14 — 16.

4 1 Cor. iii. 3, 4. ‘I never loved those Salamanders, that are never well, but when they are in the fire of contention. I will rather suffer a thousand wrongs, than offer one. I will rather suffer an hundred than inflict one. I will suffer many, ere I will complain of one, and endeavor to right it by contending. I have ever found, that to strive with my superior is furious; with my equal doubtful; with my inferior sordid and base; with any, full of unquietness.’ Bishop Hall, Meditations and Vows, Works viii. 18.

5 Chap. xiii. 10.

6 An allusion to the gates of splendid palaces in the East, generally elevated according to the vanity of their owner. Morier quoted in Burder’s Oriental Customs.

7 2 Sam. xv. 1; xx. 1. 1 Kings i. 5; xvi. 9 — 18. * Rom. xiii. 1, 2.

9 Chap. vi. 11. w Chap. xvi. 18. Isa. xxii. 15 — 19. Jer. xxii. 13 — 19.

“Ps. b x iii. Acts xiii. 18. w Chap. xi. 20 j xviii. 6, 7.

tial faith. Most graciously therefore does our God assert his own right to supremacy; promising us — not freedom from restraint, but a yoke,1 a binding law, a strict obligation, and — above all — the heart to love and obey.2 Here is now self-control — stability; not impulse and feeling, but fixed and steady principle. Shall not we then cry with filial simplicity — ;’Not my will — O Lord — let me have any thing but my own way. Leave me not to my perverse heart?’ In proportion as the froward heart is thus subdued, the perverse tongue is bridled; and we have the “perfect man” in Christian consistency, humility and love.

21. He, that begetteth a’fool doeth it to his sorrow: and the father of a fool hath no joy.

Among the “vanities, to which the creature is made subject,” Solomon elsewhere enumerates one, of which he probably had a feeling experience — leaving the labor of his hand — he knoweth not to whom — whether he shall be a wise man or a fool.3 The latter prospect is here realized. The weeping parent not only finds no joy in the fondly-cherished object of his expectation; but a cankering grief embitters all his joys, and often brings him “down with sorrow to the grave.”4 And how is this sorrow aggravated, should there be an unhappy humbling consciousness, that undue indulgence or severity, injudicious treatment, and more than all — neglect of prayer for the child, and of the diligent improvement of God’s appointed means, virtually suffered the evil propensities to grow to a direful harvest of ruin!

Yet let the godly parent expect every thing from prayer — provided it be not palsied by despondency.5 In the deepest distress never lose hold of the covenant of grace.6 Let the determined faith of a praying mother encourage perseverance.7 God exercises faith; but he never fails to honor it. He delays to answer prayer; but every word — every sigh — is registered for acceptance in his best time. Let Solomon’s word be a quickening — not a fainting — Word — “profitable” indeed “for reproof, and for correction;” but not less so “for instruction in righteousness.”8

22. A merry heart doeth good like a medicine; but a broken spirit drieth the bones.

This is not true of all merriment. The wise man justly describes the loud and noisy mirth of fools — to be — not medicine — but “madness.“9 Our Lord made a merry heart by his message of Divine forgiveness; and this doubtless was a more healing medicine to the paralytic than the restoration of his limbs.10 If I be a pardoned sinner — an accepted child of God, what earthly trouble can sink me?” Paul and Silas sang praises to God in the inner

i Matt. xi. 29. Lam. iii. 27. 2 Jer. xxxi. 33. Ez. xxxvi. 26, 27.

3 Eccl. ii. 18, 19. * Gen. xlii. 38. 5 See Gal. vi. 9. Cornp. John xi 40

6 Gen. xvii. 7. 1 Matt. xv. 22 — 28. 8 2 Tim. iii. 16.

Eccl. ii. 2. Comn. 1 Sam. xxv. 36. 37. 10 Matt. ix. 2 — 7.

piison with their feet made fast in the stocks.“1 The martyr? “glorified God in the fire.”2 They were “tortured, not accepting deliverance, that they might obtain a better resurrection.”3 All earthly enjoyments are now doubly blest with heavenly sunshine.4 There is also the Christian flow of natural spirits. For when consecrated to the Lord, they become a means of enjoyment — not only to ourselves,5 but to those around us. Often has the mourning saint been encouraged — often also has the worldling been convicted — by a brother’s cheerful words or looks.6 To the former it has been a medicine. To the latter a lesson.

Most watchful therefore should we be against the withering influence of a broken spirit. Allow not the imagination to dwell needlessly in gloom. Constitutional temperament will have its influence. External things act upon the body, and, through the body, upon the mind. We are some of us — creatures even of weather; not the same on a misty as on a bright day. There is much in our physical economy rather within the province of the physician than the Minister; much perhaps that we may be inclined too hastily to censure in a brother, when a better knowledge would open our sympathy. When outward and inward troubles unite, what wonder if the vessel, like Paul’s ship “where two seas met,”7 give way ?3 Yet — let it be remembered, that every indulgence increases the evil. Allowed prevalence will produce a fixed melancholy. Where spiritual causes operate, it is a spurious humility and brokenness, centering in self. The gospel encourages humiliation — not despondency. It deals in the realities — not of woe and despair, but of hope, peace, and joy. Its life and glory is he, that “bindeth up the broken bones”’9 who “will not break the bruised reed,”10 or crush under his feet “the prisoners of hope.”11

Christian! Show that you really find God’s ways to be “ways of pleasantness and peace;“12 that you believe their joys, not be cause you have read and heard of them, but because you have tasted them. If they are happy, be happy in them. Joy is a forbidden fruit to the ungodly.13 But lei it be the adorning of thy profession.14 It is a sin against thy God to be without it.13 It is disparaging his heavenly comfort to lay too much to heart his counterbalancing afflictions.” Let the Lord be magnified, which hath pleasure” — not in the misery — but “in the prosperity of his servants.“” He giveth liberty to be cheerful — ground to be cheerful — and he will give thee an heart to be cheerful.

After all however — let each be careful to cultivate a just and

1 Acts xvi. 25. 2 isa. xxjv 15, 3 Heb. xi. 35.

4 Eccles. ix. 7 — 9. 5 chap. xv. 13. Comp. Eccles. xxx. 22.

6 Chap. xii. 25. Eccles. viii. 1. 7 Acts xxvii. 41

8 Chap. xii. 25; xv. 13. Job xxx. 30. Ps. xxxii. 3, 4; cii. 3 — 5; cxix.83. Comp Eccles. xxx. 23; xxxviii. 18. Ovid’s beautiful lines. Lib. i. de Ponto. This mixturi of bodily and mental anguish forms the completeness of our Lord’s sufferincrs. Ps. xxiL 15; lxix. 3.

Isa. lxi. 1, 2. 10 Ibid. xlii. 3.” Zech. ix. 12.

w Chap. iii. 17. 13 Hosea ix. 1. M Isa. lii. 1 2- Ix. 1

w Deut. xxviii. 47. w Ps. xxxv. 27.

EXPOSITION OF TflE BOOK OF PROVERBS. 235

even balance. Liveliness needs a guard, lest it should degenerate into levity; a grave temperament — lest it should sink into morbid depression.’ Christian discipline on both sides is the principle of enlarged happiness, and steady consistency.

23. A wicked man taketh a gift out of the bosom, to pervert the ways of judgment.

Again we are warned of the corruption of gifts. No sin has a deeper stamp of wickedness, none a more awful mark of Divine visitation.2 The temptation is the test of principle. Sir M. Hale (as his Biographer writes) ’ had learned from Solomon, that a gift perverteth the ways of judgment?* He always therefore rejected it with courteous integrity. Not even a good cause will justify the evil practice. The Apostle, though restrained in bondage from his great and blessed work, would not gratify his covetous judge by purchasing his release.4 The rules of the gospel are clear and decisive. Let us not “do evil, that good may come. Let not your good be evil spoken of. Abstain from all appearance of evil.”5

Even a corrupt world is ashamed of this sin. The gift is in the bosom,6 concealed from the eye of man. But how fearfully unveiled is it to the eye of God, who will not wink at the endeavor to pervert his ways of judgment. How will he one day ‘vindicate his Omniscience from all the insults put upon it in the world by those foolish men, who were not ashamed to do those things in the face of God himself, in which they would not have wished the meanest of his creatures to detect them.”7

Let every child of Abraham hear the command given to his

Father “Walk before me, and be thou perfect.“8” He that

walketh righteously, and speaketh uprightly — he that shaketh his hands from holding of bribes — he shall dwell on high.”3

24. Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

Let us trace our interest in wisdom from the beginning. It first “enters into the heart.”10 There it “rests in him that hath under standing”11 as his principle of conduct. Now it is before his eyes in the Book of Wisdom as his rule of faith and life.12 It is the centre, to which all his thoughts, motives, arid pursuits tend. All is now order. Every faculty, desire, and affection, finds its proper place. ‘He that hath understanding fixeth his eyes upon wisdom, and contenteth himself with that object; whereas the eyes of a fool are constantly wandering everywhere; and his thoughts settle upon nothing that may avail to his good.’13 His eyes are in the ends of the earth, rolling and wandering from one object to

* Verse 8.

2 See p. 224, note 8, a so Jyb xv, 33. Ez. xxii. 12, 14. Am. ii. 6, 7. Comp. Chap, xviii. 5.

3 Bishop Burnet’s Life. 4 Acts xxiv. 26.

s Rom. iii. 8; xiv. 16. 1 Thess. v. ^2. chap. xxi. 14. 1 Lawson in loco

Gen. xvii. 1. 9 isa. xxxiii. 15, 16. Ps. xv. 1, 5. 10 Chap. ii. 10.

li Chap. xiv. 33. Ibid, verse 8. 13 Bishop Hall.

another. His thoughts are scattered. He has no definite object no settled principle, no certain rule. Talent, cultivation of mind improvement of opportunity — all are frittered away.

This diversion is a great engine of the enemy. His great object is to turn the mind aside from what is immediate to what is in definite, from plain and important matters to what is unsearchable;1 from what is personal to what is irrelevant,2 Many trifles take the place of the “One thing needful.” And is not this waste and loss of time often a temptation to the Christian? Where are his eyes — his thoughts — at prayer? Alas! too often — instead of “looking unto Jesus”3 — his great object — the life of prayer — the only way to God — are they not in the ends of the earth, as if there was no nearer, no better object of attraction? Oh! do not we want simplicity of spiritual understanding to keep Him — the great uncreated wisdom — constantly before our eyes 7 Lord! I am ashamed of my base inconstancy. But it is thou alone canst heal it. “Turn away mine eyes from beholding vanity.”4 Fix them — O fix them — on Him, on whom all heaven — all the redeemed — delight to gaze forever.

25. A foolish son is a grief to his father, and bitterness to her that bare Jiim.

Surely the Divine Spirit did not repeat the Proverbs for naught. Was it not to deepen our sense of parental responsibility and filial obligation? Can parents be insensible to the prospect of this grief? Can children be hardened into the uunatural selfishness of piercing a parent’s heart with such bitterness ?s The mother’s anguish is here added to the fathers grief.7 “As a sword in her bones,” is the apprehension of having “brought forth children to the murderer.”8 How uncertain are the dearest comforts of earth! Our fallen mother anticipated the joy of “having gotten a man” — perhaps the promised seed — “from the Lord.”9 Yet to the bitterness of her soul “he was of that wicked one, and slew his broth er.”10 Her daughter naturally “remembereth no more the anguish, for joy that a man is born into the world.”11 Already she grasps the delightful vision of infant training, and ripening maturity. And yet too often he proves in the end a foolish son — the bitterness of her that bare him.

Absalom was named ‘His Father’s peace.’ Yet was he the source of his most poignant grief. This is not the “weeping of a night,” succeeded by a ‘’joyous morning,“12 but the “heaviness that maketh the heart stoop”13 — perhaps for years — perhaps to the end of days. Its connection with eternity gives to the trial the keenest edge. To see a foolish son hurried irrevocably into his fixed destiny — Oh ’ this to the godly parent is an awful conflict.14 Strong indeed must be that faith (yet such faith has been vouchi Deut. xxix. 29. Col. ii. 18. 2 Luke xiii. 23, 24. John xxi. 21, 22.

3 Heb. xii. 2. 4 ps. cxix. 37. 5 Verse 21.

8 Chap. xix. 13. t Gen. xxvii. 34, 35. 8 Hos. ix. 13.

9 Gen. iv. 1.” 1 John iii. 12. - John xvi. 21.

12 Ps. xxx. 5. l3 Chap. xii. 25.” 2 Sam. xviii. 33.

EXPOSITION OP THE BOOK OP 1 11OVERB9. 23?

safedy which bows reverentially to the Divine Sovereignty, and maintains the serenity of peaceful submission.

But parental anxieties and sorrows must stimulate the enquiry — How may this piercing thorn be spared — this bitter grief — thft bitterest that ever a parent’s heart can know — averted? The primary root of this sorrow is the indulgence of the will.8 The vast power of parental influence must be used wisely — at once — at any cost. We must not instruct — or entreat only — but command :* We must allow no appeal from our authority, i.o reversal of oui decision. This discipline, in the spirit of love, and enforced by example, is God’s honored ordinance. Would we look for rest in oui beloved children ?4 Hold them loose for ourselves — fast for God. Connect them early with his Church. Train their first years in his yoke. Plead with them and for them before our God. In stead of a sinking grief to us, they will be “the restorers of our life, and the nourishers of our age.”5 Instead of being our bitterness, as rebels against God, He will own and seal them as “a seed to serve him — to declare his righteousness,” to set forth his praise.8

26. Also to punish the just is not good: nor to strike princes for equity.

Often is the wise man’s meaning much beyond his words. To punish the just not only is not good,7 but it is a gross “abomination”8 — an evident token of perdition.9 If rulers are “a terror to good works.” they are ministers of God in authority, but ministers of Satan in administration.10 And how will such injustice “abide the day of his coming,” when he. shall “lay judgment to the line, and righteousness to the plummet!”n

Not less wicked is the sin of the people. To strike princes is high treason against God.12 The Apostle confessed the unwitting sin of his smiting words.18 Much more guilty is it to strike them for equity. A godly king — ruling in equity, “scattering away all evil with his eyes,”14 — will raise to himself many and powerful enemies. The evil-minded will undermine his influence,15 or resist his authority.16 If they dare not strike him openly, they will “curse him in their thoughts.”17 To strike — even in word — is our sin.18 To pray is our duty. — And who knoweth, but a prayer-hearing God would send a righteous administration — a covert and blessing to the land?19

27. He that hath knowledge spareth his words: and a man of understanding, is of an excellent (cool, Marg.) spirit. Even a fool, when he holdeth his peace, it counted wise; and he that shutteth his lips is esteemed a man of understanding.

1 Lev. x. 1 — 3. 1 Sam. iii. 18. 2 Chap. xxix. 15.

3 Gen. xviii. 19, with 1 Sam. ii. 23 — 25. 4 Gen. v. 29. Marg.

s Ruth iv. 15. 6 Ps. xxii. 30, 31; xcii. 13 — 15.

7 See this same meiosis. Chap. xvi. 29; xviii. 5; xx. 23. Ez. xxxvi. 31. s Verse 15. 9 Phil. i. 28.

1° 1 Kings xxi. 11 — 13. Matt. xxvi. 3, 4. Acts iv. 1 — 3.

11 Isa, xxviii. 17, with Mai. iii. 2, 5. Ex. xxii. 20. Job xxxiv. 18.

“Acts xxiii. 5. Comp 1 Sam. xxiv. 5, 6. 2 Sam. xvi. 5 — 7. 14 Chap. xx. 8.

is -2 Sam. xv. 1 — 6. ls Ibid. xx. 1.” Eccl. x. 20.

18 2 Peter ii. 10. Jude 8. 19 1 Tim. ii. 1 — 3. 2 Sam. xxiii. 4. Isa. xxxii. 1, 2.

The wisdom of these Proverbs will be acknowledged by those, who know the sins of the tongue, and the immense difficulty 01 restraining the unruly member. A man of knowledge will spare his words, when the probable prospect is harm rather than good. The good treasure is far loo valuable to be unprofitably spent. Silence is often the best proof of wisdom.8 Our Lord in his Divine knowledge, careful as he was to improve every opportunity for instruction — sometimes spared his words.3

This restraint is most important under provocation.4 Passion demands immediate judgment. A cool well-tempered understanding asks further time for consideration. The fiery ebullition of the Apostles, their master judged to be the want of an excellent understanding.* Nehemiah, by repressing the first vent of his righteous anger, gave a reasonable and convincing answer for the occasion.8 The prophet wisely refrained even a message from God to a king in the moment of passion.7 4 A little spark blows up one of a sulphureous temper, and many coals, greater injuries, and reproaches are quenched, and lose their force, being thrown at another of a cool spirit.™ Indeed a fool may purchase to himself the reputation of wisdom — let him only shut his mouthj instead of exposing his folly to common observation.8 ‘He can not be known for a fool, that says nothing. He is a fool — not who hath unwise thoughts — but who utters them. Even concealed folly is wisdom.’10

How infinitely momentous is the account, which God takes of the tongue! “Death and life are in the power of it.”11 Our eternal acceptance or condemnation will hang on it.12 How could we endure the judgment for “every idle,” no less than for every wicked, “word,”13 if there were not for the self-abased penitent, a covering from this condemnation — a cleansing from this guilt — a seal of acceptance lu

1 Ps. xxxix. 1, 2. Matt. vii. 6.

2 Chap. x. 19. Job xiii. 5. Dr. Good in his note on this verse in Job, gives a translation of an Arabic poetical proverb —

Keep silence then; nor speak, but when besought;

Who listens long, grows tired of what is told;
With tones of silver though thy tongue be fraught,

Know this — that silence of itself is gold.

3 Matt. xvi. 4. 4 Num. xii. 1, 2. Ps. xxxviii. 12 — 14. Comp. Isa. liii. 7. s Luke ix. 54, 55.

6 Neh. v. 6 — 11. Cicero advises his brother Quintus (a proconsul in Asia) most diligently to restrain his tongue under anger, which — he adds — is no less a virtue, than freedom from anger itself. Epist. ad Q. Fratrem. Lib. i. 1.

i 2 Chron. xxv. 16. Leighton on 1 Pet. iii. 9.

9 Contrast Chap. xv. 2; xxix. 11. 1° Bishop Hall. Works viii. 83

11 Chap, xviii. 21. 12 Matt. xii. 37. Ibid, verse 36.

“See Isa. vi. 5 — 7.