Proverbs 18
1. Through desire a man, having separated himself, seeketh and intermeddleth unth all wisdom. 2. A fool hath no delight in understanding, but that his heart may discover iUelf.
DESIRE is the chariot-wheel of the soul, the spring of energy ami delight. The man of business or science is filled with his great object, and through desire he separates himself from all lets and hindrances, that he may intermeddle with its whole range. “This one thing” — saith the man of God — ;t I do.“1 This one thing is every thing with him. Through desire he separates him self from the entanglements of vain company, trifling amusements or studies, needless engagements, (hat he may seek and intermeddle with all wisdom. John separated himself m the wilderness;2 Paul in Arabia,3 our blessed Lord in frequent abstraction,4 in order to greater concentration in their momentous work. Deeply does the Christian Minister feel the responsibility of this holy separation, that he may” give himself wholly to” his office.5 And without it — Christian — thy soul can never prosper. How canst thou intermeddle with the great wisdom of knowing thyself, if thy whole mind be full of this world’s chaff and vanity? There must be a withdrawal, to “commune with thine own heart” — to ask the question — “Where art thou? What doest thou here?” Much is there to be enquired into and pondered. Every thing here calls for our deepest, closest thoughts. We must walk with God in secret, or the enemy will walk with us, and our souls will die. “Arise, go forth into ‘the plain, and I will there talk with thee.“8” When thou wast under the fig tree, I saw thee.“7 Deal much in secrecy, if thou wouldst know” the secret of the Lord.” Like thy Divine Master — thou wilt never be less alone than when alone.8 There is much to be wrought, gained, and enjoyed. Thy most spiritual knowledge, thy richest experience, will be found here. Look around thee — what a world of heavenly wisdom to intermeddle with! The sight overwhelmed the Apostle with adoring astonishment.9 Even “the angels desire to look into it.“10 The redeemed will be employed throughout eternity in this delighted searching, exploring” the breadth, and length, and depth, and height,” until they ‘; be filled with all the fulness of God.”11
Yet the fool hath no delight in this understanding. All his desire is to pour out his own frivolity, to come abroad for public observation — that his heart may discover itself — an humiliating discovery indeed — at once of the scantiness of his knowledge, and the vanity of his mind.
1 Phil. iii. 13. 2 Luke i. 80. 3 Gal. i. 17, 18.
Mark i. 35; vi. 31. Luke vi. 12. 5 3 Tim. ii. 4. 1 Tim. iv. 15.
Ez. iii. 22. i John i. 48. 8 Ibid xvi. 32.
Rom. xi. 33. w Eph. iii. 10. 1 Peter i. 12.” Eph. iii. 18, 19.
3. When (lie, wicked cometh, then cometh also contempt, and with ignominy re* proach.
Selfishness is the character of the wicked — ‘Wheresoever he cometh, he is apt to cast contempt and reproach, upon every man’s face,’1 His neighbor’s circumstances or infirmities furnish materials to hold him up to scorn. The word of God has no favor in his eyes. His people are the objects of his reproach. Their seriousness he calls gloom, their cheerfulness levity.2 If “none occasion or fault can be found,”3 invention forges it with unwearied ingenuity. “As saith the proverb of the ancients, wickedness proceedeth from the wicked.”4 We must calculate upon this furnace, though the fires of martyrdom are extinguished. — Our blessed Lord bore all the evils of the world without flinching. But contempt and reproach pierced his soul more keenly, than the “nails his hands and his feet.” “Reproach” saith he — “hath broken my heart.”5 And must not the servant expect to be as his Mas ter?6 Often however does retributive justice overwhelm the wicked themselves with ignominy and reproach.7 A scornful spirit against the godly is never forgotten. Every bitter word is registered against the great day.8 And what a sight will it then be, when the reviled shall stand forth, clothed with all the glory of “the King of saints,” and the faces of their persecutors shall be covered with “everlasting shame and contempt /”• The sight of that day will never be blotted out. “The rebuke of his people shall be taken away from off all the earth, for the Lord hath spoken it.”10
4. The words of a man’s mouth are as deep waters, and the well-spring of wis dom as a Jlowing brook.
The first clause is limited by the second to the words of a wise man. When “a man has intermeddled with all wisdom,” his words are in themselves deep waters, and in their communication fruitful as a Jlowing brook.11 His wisdom is a well-spring, ’ which sends up full brooks, that are ready to overflow their banks. So plentiful is he in good discourse and wholesome counsel!’12 So deep were the waters from the wise man’s spring, that his words nearly overwhelmed the capacity of his royal hearer.13 One “greater than Solomon” “astonished the people” by the clearness, no less than by the depth, of the waters.1* No blessing is more valuable than a “rich indwelling of the word,” ready to be brought out on all suitable occasions of instruction.15 If the wise man sometimes “spares his words,”16 it is not for want of matter, but for greater edification. The stream is ready to flow, and sometimes can
1 Bishop Hall. Comp. Chap. xxix. 16. 2 Matt. xi. 18, 19.
3 Dan. vi. 3 — 5. 4 i Sam. xxiv. 13. 5 Ps. lxix. 9, 20. Matt, xxvii. 39 — 41
6 Matt. x. 24, 25. John xv. 20.? 2 gam. vii. 20 — 27. Esth. vii. 9, 10.
8 1 Pet. iv. 4, 5. Jude 14, 15. Isa. lxvi. 5. Dan. xii. 2.
10 Isa. xxv. 8. n l Kings x. 8
J2 Bishop Hall. Comp. Chap. x. 11; xvi. 22; xx. 5. l Kin<rs x. 4 — 7.
“Matt. vii. 28, 29 x Col. iii. 16; iv. G. Chap. xvii. 27.
scarcely be restrained. The cold-hearted speculative professor has his flow — sometimes a torrent of words, yet without a drop of profitable matter; chilling, even when doctrinally correct; with out life, unction, or love. Good Lord! deliver us from this barren “talk of the lips!“2 May our waters be deep, flowing from thine own inner sanctuary, refreshing, fertilizing the church of God! This well-spring” is specially invigorating, when, as in Chrysostom, it gives an heavenly glow to outward eloquence. Consecrated mind and talent are the gifts of God. Oh! let them be improved in simplicity, not for the creature’s honor, but for the glory of the Great Giver.
5. It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
Were not “the foundations of the earth out of course,” should we hear of so gross a violation of the rule of right?3 But in a world, ‘of which Satan is the God and the Prince, injustice is a natural principle of administration. The godly king of Judah pointed his Judges to the Divine example. Look — and be like Him.4 Every thing revolting is connected with wickedness. There is no one so noble, that it does not degrade; so lovely, that it does not deform; so learned, that it does not befool. To accept there fore his person, is indeed not good.5 “Abomination” is its true name — the stamp of God.6 Whatever excuses man may make for this course, it is an offence to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan.’7 In judgment let the cause be heard, not the person. Lef the person be punished for his wickedness, not the wickedness be covered for the person’s sake. When this is done to overthrow the righteous in judgment; it overthrows the throne of judgment in the land. The Shechemites were sharply punished for their sin — accepting Abi melee h to the overthrow of the righteous claims of Gideon’s house.8 No wonder. The rights of God are despised; the claims of his justice, are cast off. “He that ruleth over men must be just, ruling in the fear of God.“9 Such was our Divine pattern in the flesh; <; of quick understanding in the fear of the Lord,” and therefore “judging in righteousness.”10 Such will be his judgment, when “he shall judge the world in righteousness.”11 His decision will be exact — his sentence unchangeable.
6. A fool’s lips enter into contention, and his mouth calleth for strokes. 7. A fool’s mouth is his destruction, and his lips are the snare of his soul.
It is not a little remarkable, that the Apostle, when giving the anatomy of man’s depravity, should dwell chiefly upon” the little
1 Job xxxii. 19. Jer. xx. 9. Acts xvii. 16. 2 chap xiv 23
3 Ps. lxxxii. 2 — 5. 4 2 Chron. xvii. 7 — 9.
6 Chap. xvii. 26; xxiv. 23; xxviii. 21.
6 Chap. xvii. 15. Comp. Lev. xix. 15. Deut. i. 16, 17. 7 Henry
s Judg. ix. 2 — 5, 45 — 49. 2 Sam. xxiii. 4. lsa xi 3 4.
11 Acts xvii. 31.
member” with all its accompaniments — the throat — the tongue — the lips — the mouth. Such “a world of iniquity is it, defiling the whole body !2 We often see its mischief to others; here its mischief to itself. The fool’s lips enter into contention. This is folly indeed. The wise man may be drawn into it by infirmity of temper,3 or the force of circumstances.4 Bui “as much as in him lies, he will live peaceably with all men,”5 quenching even the first rising of contention.6 The fool enters into it, by intermeddling needlessly with strife,7 or wilfully stirring it up,8 ‘like the alarum of war, and drums beating up to the battle.’9 And thus he makes a rod for himself.10 He puts a weapon into the hands of Satan, with which to beat his own head. His “burning coals” are the forge, where he hammers him with fearful strokes.11 The wilful contention of the men of Succoth and Penuel with Gideon called for strokes.1* The scoffing mouth of the little children was their merited destruction.13 The slanderous lips of Daniel’s persecutors were the snare of their soul.14 There is no need to dig a pit for ihefool. He digs it for himself.15 The mouths of wild beasts devour each other. The fool’s mouth is his own destruction.16 The fowler’s snare is not wanted; for “he is snared by the transgression of his lips.”17 He is not only the cause, but the agent, of his own destruction.
And shall not the child of God watch in godly fear, lest his folly should call for his Father’s stroke? Sharply may he “hew” by the sword,18 as if he would seem to kill, in order to make alive. Yet always is it wise and gracious love; as one of the Fathers says
— ‘threatening that he may not strike: and striking, that he may not destroy.’ If shewing the rod will effect the purpose, gladly will he forbear to strike. But if our folly — as Leighton speaks —
* pulls punishment out of his hands,’19 whom but ourselves have we to thank for the smart?
8. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
Do men deny, question, or soften down, the depravity of our nature? Mark again how the virulent poison of only one member destroys practical godliness, social orders and mutual friendship. The talebearer was expressly forbidden by the law,20 and not less is he opposed to the spirit of the gospel.21 No character indeed is more despicable; no influence more detestable. It is right indeed to “bring an evil report”22 for the prevention of sin. Eli was thus enabled, though without effect, to remonstrate with his sons.23 The
i Rom. iii. 13, 14. 2 james {[[, 6. 3 Acts xv, 39. Gen. xiii. 5 — 9
s Rom. xii. 18. Comp. xiv. 19. 6 Chap. xvii. 14. * Chap. xx. 3; xxvi. 17.
Chap. xvi. 27, 28. 9 Cartwright in loco. 10 Chap. xiv. 3; xix. 19, 29.
Chap. xxvi. 21. 12 judir. viii. 4n.
Dan. vi. 12, 13, 24. Comp. Ps. lii. 1 — 5. l5 Ps. vii. 14, 15; lxiv. S,
Chap. x. 8, 14; xiii. 3. Eccl. x. 12, 13.” Chap. xii. 13.
Hos. vi. 5. u Works, v. 1 14. 2° Lev. xix. 16’.
I Cor. xiii. 6. 22 Chap. xxiv. 11, 12. Gen. xxxvii. 2. Lev. v. 1 life of an Apostle was preserved. Serious evils in the church were restrained or corrected.2 But this can never be done rightly by the talebearer, because he does it with levity and pleasure.3 With him it is pure selfishness, without a principle beyond the love of sin for its own sake. He lives upon the scandal of the place, and makes it his hateful business to carry about tales, or slanders of his neighbor’s faults.4 Such reports are eagerly devoured, and the mischief-maker feeds with greedy appetite upon the fruit of his cruel indulgence. To him this may appear harmless play. But, if it draws no blood, and no outward hurt is shown, an internal, and often incurable, wound is inflicted.5 We may seem to make light of the tale brought to our ears, and wholly to despise it. But the subtle poison has worked. ‘Suppose it should be true. Perhaps, though it may be exaggerated, there may be some ground for it.’ The thought, indulged only for a moment, brings suspicion, distrust, coldness; and often it ends in the separation of chief friends.6 So dangerous a member in the frame is the tongue without stern determined control! The tale of an unguarded moment may be a tremendous irreparable injury. We may find the evil humor in good society. It may meet with a welcome audience. But no favor can alter its real character, as an abomination both with God and man. Ah! what but the power of holy love, opening freely the channels of kindness and forbearance, can overcome this mischievous propensity? And what will bring this spirit of love, but a true interest in Christian privileges, and a corresponding sense of Christian obligations ?7
9. He also that is slothful in his work is brother to him that is a great waster.
Observe the affinity of the different principles and workings of corruption. The sluggard and the prodigal belong to the same family. The man who “hid the Lord’s talent,” was equally unfaitbful with him who “wasted his goods.”8 The slothful has no heart for his work. Important opportunities slip by. His stock, in stead of increasing by trade, gradually dwindles into penury. ‘God hath a bountiful “hand, and filleth all things living with plenteousness.”9 But unless we have a diligent hand, wherewith to receive it, we may starve. He that by the sloth of his hand disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be.’10 He is the brother of a great waster — the lord of a large estate, who — instead of husbanding, improving and enjoying it,
1 Acts xxiii. 15 — 22. Contrast Jer. xl. 13 — 16; xli. 1, 2.
2 1 Cor. i. 11; xi. 18. 3 Jer. xx. 10.
4 ‘The word properly signifies a pedlar, who buys goods (stolen ones it may be) at one place, and sells them at another, taking care to make his own market of them. So a talebearer makes his own visits, to pick up at one place, and utter at another, that which he thinks will lessen his neighbor’s reputation, that he may build his own upon it.’ M. Henry’s Sermon on Friendly Visits. Comp. Chap. xi. 13; xx. 19.
5 Chap. xxvi. 22. 1 Sam. xxii. 9.
Chap xvi. 28; xvii. 9. 1 Sam. xxiv. 8; xxvi. 19. 2 Sam. xvi. 1 — 4. i Col. iii. 12 — 14. § Matt. xxv. 25, with Luke xvi. 1. 9 Ps. cxlv. 18
10 Bishop Sanderson’s Sermon on 1 Cor. vii. 24.
wastes it away in extravagance and folly. It is the same in religion. The one is content with heartless orthodoxy. His secret prayer brings no after-remembrance. His family worship is a routine of formality, not the influential ordinance of the day. “Communing with his heart” is mere barren generality, bringing no accurate humbling knowledge of himself. And wherein does he differ from the careless waster of his privileges? Where is the important distinction between him, who prays — reads — works formally, and him, who utterly casts these high privileges away? Both take the same course, though by a somewhat different track. The one folds his arms in sloth. The other opens his hands in wastefulness. The one gets nothing. The other spends what he gets. The one sits still, and waits the arrival of beggary. The other rushes into it. The one dies by a slow, subtle, sure consumption. The other by a rapid and violent disease. Yet fearful is the guilt, solemn is the account, certain is the ruin — of both. God gives talents, not only to enrich, but to employ. And whether they be selfishly neglected, or carelessly thrown away — “Thou wicked servant” — will be the condemnation. “Outer darkness” will be the just and eternal doom.2 Servant of Christ! let thy Master’s life be thy pattern and thy standard. Not a moment with him was slothfully neglected — not a moment unprofitably wasted. Equally fervent was he in daily work, as in nightly prayer. Fol low him in his work, and thou wilt be honored with his reward.3
1 0. The name of the Lord is a strong tower: the righteous runneth into it, and is safe (set aloft, Marg.) 11. The rich man’s wealth is his strong city, and as an high wall in his own conceit.
Consciousness of danger induces even the animal creation to seek for refuge.4 To man, a strong tower offers such a covert.5 But man as a sinner — does he realize his imminent peril — his threatening ruin? Oh! let him believe and embrace the testimony of the gospel. This glorious manifestation of the name of the Lord shews to him a strong tower. The full “declaration of this name” sets out most powerfully the extent and completeness of the refuge. Every letter adds confirmation to our faith.6 Every renewed manifestation brings a fresh sunbeam of light and blessing.7 Sense of danger — knowledge of the way — confidence in the strength of the tower — all give a spring of life and earnestness to run into it.9 We fear not here the sharpest or swiftest dart that may be shot against us. We realize our security from external trouble,9 and in trying exercises of faith !10 We are safe from his avenging justice, from the curse of his law, from sin,
i Chap. vi. 11; xxiv. 34. Matt. xxv. 26 — 30.
3 John xii. 26. Chap. xxx. 26. PB. civ. 18.
5 Judg. ix. 50. 2 Chron. xiv. 7; xxvi. 9; xxvii 4. 6 Ex. xxxiv. 5 — 7.
7 See the New Testament names of God. Rom. xv. 5, 13. 2 Cor. i. 3; v. 19. 1 Peter v. 10. Comp. Ps. ix. 10.
8 See the examples of Jacob, Gen. xxxii. 11, 28, 29. David, 1 Sam. xxx. 6. Pa lvi. 3. Asa, 2 Chron. xiv. 11. Jehoshaphat, xx. 12. Hezekiah, 2 Kings xix. 14 — 19.
Deut. xxxiii. 27 — 29. Ps. lxi. 3; xci. 2. Isa. liv. 14. 10 Isa. 1. 10.
from condemnation, from the second death. We joy in our safety — yea — in our exaltation.* Our best interests are beyond the reach of harm ;3 and the righteous nation takes up the song of tri umph — “We have a strong city: Salvation will God appoint for walls and bulwarks.’’4 But only the righteous are found here. What know the ungodly of this refuge? ‘Our God’s mercy is holy mercy. He knows how to pardon sin, not to protect it. He is a sanctuary to the penitent, not to the presumptuous.”5 What joy is it, that the gates of this city are always open. No time is unseasonable. No distance, no feebleness, hinders the entrance. The cripple may run, like “Asahel, swift of foot.”6 All that enter are garrisoned to salvation. ‘Satan is raising batteries against the fort, using all means to take it, by strength or stratagem, unwearied in his assaults, and very skilful to know his advantages.’7 But notwithstanding all his disturbing power, “the peace of God” daily fortifies our hearts from fear of evil.8 Such is our strong tower! What owe we to our gracious Saviour, who has made our way to it so free, so bright ?9 We repose in the bosom of God, and are at peace.
But the rich man has his strong city — yea — and his high walls’y™ Well does the wise man add — in his own conceit. Little does he think, that in a moment they may crumble to the dust, and leave him in the fearful ruin of an unsheltered state. ‘Trouble will find an entrance into his castle. Death will storm and take it. And judgment will sweep both him and it into perdition.’11
An affecting contrast truly between a real and an imaginary refuge.18 Every man is as his trust. A trust in God communicates a Divine and lofty spirit. We feel that we are surrounded with God, and dwelling on high with him. O the sweet calm of a soul thus shut up in an impregnable fortress! A vain trust brings a vain and proud heart — the immediate forerunner of ruin.
12. Before destruction the heart of man is haughty, and before honor is humility.
We have had both these Proverbs separately.13 Surely this repetition, like our Lord’s often repeated parallel,14 was intended to deepen our sense of their importance. It is hard to persuade a man that he is proud. Every one protests against this sin. Yet who does not cherish the viper in his own bosom? Man so little understands, that dependence upon his God constitutes the creature’s happiness, and that the principle of independence is madness, and its end — destruction.15 The haughty walk on the brink of a fear-
1 Ps. xviii. 1 — 3. Isa. xxv. 4. 2 M. R. Isa. xxxiii. 16. 3 Col. iii. 3.
4 Isa. xxvi. 1 — 4. 5 Bishop Reynolds on Hos. xiv. 1,2. 2 Sam. ii. 18.
7 1 Pet. i. 5. Gr. Leighton on mssage.
8 Phil. iv. 7. Gr. Comp. Chap. i. 33; xiv. 26.
Matt. xi. 27. John i. 18; xiv. 6. w Chap. x. 15.
11 Scott. Comp. Ez. xxviii. 1 — 10. Luke xii. 18 — 20. See also a fine passage in the Rambler, in Dr. Johnson’s best style of solemn instructiveness. No. 65. »2 Comp. Isa. 1. 10, 11. Matt. vii. 24 — 27. Chap. xvi. 18; xv. 33.
“Matt, xxiii. 12. Luke xiv. 11: xviii. 14. See Hor. Od. i. 34.” Gen. iii. 5, 6.
ful precipice, only a miracle preserves them from instant ruin. The security of the child of God is, when he lies prostrate in the dust. If he soar high, the danger is imminent, though he be on the verge of heaven.
The danger to a young Christian lies in an over-forward profession. The glow of the first love; the awakened sensibility to the condition of his perishing fellow-sinners; ignorance of the subtle working of inbred vanity; the mistaken zeal of injudicious friends — all tends to foster self-pleasing. Oh! let him know, that before honor is humility. In the low valley of humiliation special manifestations are realized.2 Enlarged gifts, and apparently extending usefulness, without growing more deeply into the humility of Christ, will be the decline, not the advancing, of grace. That undoubtedly is the most humbled spirit, that has most the spirit of Christ. The rule of entry into his school — the first step of admission to his kingdom is — “Learn of me, for I am meek and lowly in heart.”3 Yet this humility is not in words, meltings, or tears. Its fruit is lowliness of mind, meekness of temper, thankfulness in receiving reproof, forget fulness of injury, readiness to be lightly regarded. This is the humility, “which the King delighteth to honor.” “Blessed are the poor in spirit; for theirs is the kingdom of heaven. He raiseth up the poor out of the dust, that he may set him with princes, even with the princes of his people.”4
13. He that answereth a matter (returneth a word, Marg.) before he heareth it, it is folly and shame unto him.
Too often is this Proverb verified in common life. Men will scarcely hear out what is unacceptable to them. They will break in upon a speaker, before they have fully heard him; and there fore answer a matter, which they have little weighed, and but imperfectly understood. The eager disputant prides himself on his acute judgment, He interrupts his opponent, and confutes arguments, or contradicts statements, before he has fairly heard them.5 Job’s friends seem to have erred here.6 Elihu, on the other hand, considerately ‘restrained himself, till he had thoroughly heard the matter.7 Job himself prudently “searched out the cause that he knew not.”8 This impatient spirit tells little for candor or humility, and only stamps a man’s character with folly and shame. It is fraught with injustice in the court of law.9 Here at least the judge must carefully hear and weigh both sides for a satisfactory verdict. The wise man thoroughly heard his difficult case, before he gave judgment.10 Job was scrupulously exact in thus “contending with his servant.”11 Potiphar, from the want of this upright considerateness, was guilty of the most fla- 2 Job xlii. 5, 6. Isa. vi. 5 — 7. Dan. ix. 20-23. 3 Matt. xi. 29. * Ibid. v. 3. Ps. cxiii. 7, 8. s See the wise rules, Ecclus. xi. 7, 8.
e Job xx. 1 — 3; xxi. 1 — 6. * Ibid, xxxii. 4, 10, 11. ibid. xxix. 16.
John vii. 45 — 52. “> 1 Kings iii. 16 — 28. Comp. Chap. xxv. 2.
Job xxxi. 13.
grant wrong. The Eastern autocrats seldom cared to sift accusations. Even “the man after God’s heart,” grievously sinned in this matter. But their hasty decisions brought shame upon them, being either covered over, or virtually retracted.2 Our Lord’s matter was answered, before it was heard.3 The Apostle met with similar treatment,4 though at other times he found a more impartial judgment.5
This folly was directly forbidden by God’s law.6 It was no less contrary to his own procedure. He examined Adam, before he pronounced judgment.7 He came down to see Babel and Sodom, previous to their destruction, for the clear demonstration of his justice.8 While on earth, patient investigation marked his decisions.9 “All his ways are judgment; a God of truth, and with out iniquity; just and right is he.”10
14. The spirit of a man will sustain Uis infirmity: but a wounded spirit who can bear?
Man is born in a world of trouble, with considerable power of endurance. Natural courage and vivacity of spirits will bear us up even under the pressure of ponderous evils, poverty, pain, sickness, want. Instances of Heathen fortitude abound in the records of history.11 Christian principle strengthens the natural strength. David, in the most fearful extremity, “encouraged himself in the Lord his God.”12 The Apostle “took pleasure in infirmities”1* The martyrs “were more than conquerors” under the most cruel tortures.14 Outward troubles are tolerable — yea — more than tolerable, if there be peace within. The spirit of a man may sustain his infirmity. But if the spirit be wounded — if the prop itself be broken — all sinks. The wound of the spirit is so much the more piercing, as the spirit itself is more vital than the body. When he who made it, wounds, or permits Satan to wound, we might challenge the whole creation — Who can bear it? The suffering of the soul is the soul of suffering. Spiritual wounds, like the balm that heals them, can never be known, till they are felt. It is some times, as if the arrows of the Almighty were dipped in the lake of fire, and shot flaming into the very midst of the soul, more sensitive than the apple of the eye.15 The best joys of earth can never soothe the envenomed sting. Mirth is madness16 and vexation.17
There is a hell for the wicked on this side eternity. Cain’s
1 Gen. xxxix. 17 — 20.
a Estli. iii. 8 — 11; viii. 5 — 13. Dan. vi. 9, 14, 24. 2 Sam. xvi. 1 — 4; xix. 26 — 30
3 Luke xxii. 66 — 71. 4 Acts xxii. 21, 22; xxiii. 2.
s Ibid, xxiii. 30 — 35; xxiv. 1 — 22; xxv. 1 — 5, 24 — 27; xxvi. 30 — 32.
s Deut. xiii. 12 — 14. John vii. 24. 7 Gen. iii. 9 — 19.
s Ibid. xi. 5; xviii. 20, 21. Matt. xxii. 15 — 33, with Isa. xi. 3.
10 Deut. xxxii. 4. Comp. 1 Sam. ii. 3.
1’ See Virgil’s fine picture of .Eneas. En. i. 208, 209
M 1 Sam. xxx. 3 — 6. w a Cor. xii. 10. M Rom. viii. 35 — 37.
W Job vi. 4: xix. 11. Ps. lxxxviii. 15. w Eccl. ii. 2. “Chap. xxv. 20 “punishment was greater than he could bear.”1 Saul was given up to the blackness of despair.2 Zimri in rebellious madness threw himself into the flames.3 Pashur was made a terror to himself.4 Ahithophel and Judas “chose strangling rather than life.”3 Such is the foretaste of hell — only a few drops of wrath — for a few moments! What will be the reality — the substance — for eternity!
Observe the poignancy of the wounded spirit in the children of God. Job, delivered “for a small moment” into the enemy’s pow er, “cursed the day of his birth.”6 David “roared for the disquietness of his heart. The arrows of the Almighty stuck in him, and his hand pressed him sore.”7 The martyrs,8 in a moment of temporary apostacy, could not endure the anguish of the wounded spirit, and chose the flames, as the less bitter alternative. Such is the sharpness of the Lord’s sword, and the weight of his hand, that every stroke is deadly. Conscience is the seat of guilt, and its vivid power turns — so to speak — “the sun into darkness, and the moon into blood,”9 — the precious promises of free forgiveness into arguments of hopeless despondency. And but for the gracious restraint of the Lord’s power and love, hardened despair would be the successful “advantage of Satan’s devices.”10
But look at Gethsemane — the wounded spirit there — the fainting humanity of the Son of God — “his strong crying and tears” — his prostrating sorrow — his “exceeding great and bitter cry,” under the darkness of desertion.11 If all the support of the indwelling Godhead was demanded for his upholding — with trembling astonishment we cry — A wounded spirit who can bear 7
Yet is not this wounded spirit the Christian’s first seal of mer cy — the preparation for all future and eternal mercy?12 Bitter in deed is the anguish, when the mass of sin is raised from the grave of oblivion, and “set in order before our eyes.”13 But is not this the sight that makes Jesus and his free salvation inexpressibly precious?14 And does not this spirit place us within the sphere of his healing commission?15 We ask now — not — who can bear, — but who can heal — it? Well did Luther say — and there is no beU ter judge on such matters — ’ it is as easy to make a world as to quiet a troubled conscience.’ Both are Creation-work — the Almightiness of God.16 To him that “wounded must we return for healing.”11 His remedy is the sight of Himself wounded for us.18 And that sight — so healing — so reviving — how does it tune the heart to everlasting praise!
15. The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
1 Gen. iv. 13. * ] Sam. xxviii. 6, 15. 31 Kings xvi. 18.
* Jer. xx. 4. 5 3 Sam. xvii. 23. Matt, xxvii. 3 — 5. Job vii. 15.
Job li. 6; iii. 1; x. 17. 7 ps. xxxii. 3; 4. xxxviii. 1 — 8. 8 Bainham — Bilney — Cranmer. See Foxe’s Records. 9 Joel ii. 3’.
10 2 Cor. ii. 7 — 11. 11 Matt. xxvi. 37 — 39: xxvii. 46.
12 Acts ii. 37; xvi. 27 — 30. 13 plm 1. 21.
i* Acts ii. 41 — 47; xvi. 31 — 34. Comp. Matt. ix. 12. jga. ixj. i 3.
Gen. i. 1. Isa. lvii. 19. IT Hos. vi. 1. M Isa. liii. 5.
Knowledge is gathering its rays on every side But all that is intrinsically valuable centres in Divine knowledge. i All arts’ — as Bishop Hall teaches — ’ are maids to Divinity. Therefore they both vail to her, and do her service.’1 Yet the value of knowledge in the Divine sphere is estimated according to its character. When it is speculative, not experimental; general, without practical influence, it is worse than valueless. It is power for fearful evil. Lamentable is it to think of the mass of triflers in Divine knowledge; hearing without retaining; retaining without intelligence, or without personal application. So often “is the price in the hands of a fool, who hath no heart for it.”2 But here is the prudent. He has pondered, and formed a just estimate of the blessing. His heart has fastened upon it,3 and, as the means are free, and the success sure,4 he has gotten it. As the proof of his possession, he seeks for more. For who that has a treasure, will be satisfied with his store, content with a lesser measure, while a larger is within his reach? — -His ear is now wTakened to seek the ministry of the word, and the conversation of experienced Christians. Every avenue of instruction is diligently improved.5
A word to the young — Think how much important knowledge is to be gotten. Be up early in its pursuit. Let it have your most. — your first — your best time. Begin, before your minds are corrupted with false principles; before you have learned too much that must be unlearned as disciples of Christ. What is the tone of your prayers? Does it show the concentration of the soul, filled with one desire, and carrying it where it will be accepted and satisfied? The only saving knowledge cometh down from heaven, and is fetched thence upon our knees. What is the pulse of your exertion? Does it prove the heart to be delighted in the object? Or is it. only a start for a moment, and then a sinking back to the slumber of the sluggard? Knowledge from heaven leads thitherward. Clearer knowledge sweeps away many clouds. We see our work better, and it is more easy to us. We see our road, and walk more pleasantly. We can not only guide ourselves; but we are “able also to admonish one another.”6 Hasten onwards then, “grow in knowledge.”7 Happiness and usefulness, light and glory, are before us.
16. A man’s gift mdketh room for him, and bringeth him before great men.
We have before spoken of the corrupting influence of gifts.3 But we may justly apply this proverb to their legitimate use. Eliezer’s gifts made room for him in Rebekah’s family.9 Jacob’s gifts made room, for him in his brother’s heart.10 Nor was it inconsistent with his integrity, by sending his present to the governor of Egypt, to bring his sons with acceptance before the great man.11
Works, viii. 107. 2 Chap. xvii. 16. 3 Chap. xv. 14.
Chap. ii. 3 — 6. He?, vi. 3. Jam. i. 5. 5 chap. i. 3; ix. 9.
6 Rom. xv. 14. 7 2 Peter iii. 18. chap. xvii. 8, ’23. Comp. xix. 6.
Gen. xxiv. 30 — 33. w ibid, xxxiii. 1 — 11.” Ibid, xliii. 11.
Ehud’s gifts made room for his errand j Abigail’s, for the preservation of her house.2 Often indeed were they presented simply as a tribute of respect,3 as now in some parts of the East; so that with out them an inferior would scarcely feel, that he had any claim upon his superior for favor or protection.4 The minister of the Gospel recognizes their value, making- room for him — perhaps’ al so for his message. Sympathy gives weight to his instruction, when after the example of his Divine master, he combines kindness to the body with love for the soul. Great wisdom and discrimination is however obviously required, to prevent the serious evil of a well-intentioned chanty. A wise consideration may also make room for us with great men for the advancement of the Christian cause. But in this most delicate exercise, let our own principles be fully acknowledged; else even in the service of God, we shall be “carnal, and walk as men”5 — not as the dignified servants of a heavenly Master.
Blessed be God! We want no gifts to bring- us before him. Our welcome is free — our door of access ever open. Our treasure of grace in his unchanging favor, unsearchable.
17. He that is first in his own cause seemethjust; but his neighbor cometh and searcheth him.
We have lately had a rule against judging others.8 Here we are warned against justifying ourselves. Self flattery is our cherished nature, — highly valuing our fancied excellences, very blind to our real imperfections. So ready are we to place our own cause in a strong light; and sometimes, almost unconsciously, to cast a shade over, or even omit, what might seem to balance on the opposite side. It is so difficult to state facts and circumstances with perfect accuracy, where our own name or credit is concerned. Hence, our cause coming first, scemeth just. But our neighbor, acquainted with the real case, cometh and searcheth us, exposes our fallacy, and puts us to shame. Saul made himself appear just in his own cause. The necessity of the case seemed to warrant the deviation from the command. But Samuel searched him, and laid open his rebellion.7 Ziba’s cause seemed just in David’s eyes, until Mephibosheth’s explanation searched him to his confession.8
Job’s incautious self-defence was laid open by Elihu’s probing application.9 An eloquent advocate may easily make a bad cause coming first seem just. But, according to I he Proverb, ‘the first tale is good, till the second is heard.’ The plaintiff is always right, till the defendant’s case has been opened. Yet the true rule of justice would be, to judge neither to be right, till both sides have been heard. Let the whole evidence be sifted; and often the
i Judg. iii. 17, 18. 2 i Sam. xxv. 11 — 27. Ibid. ix. 7.
See Piixton’s Illustrations, ii. 29. 5 i Cor. iii. 3. 6 Verse 13.
v 1 Sam. xv. 13 — 26.
8 2 Sam. xvi. 1 — 4; xix. 26. Corap. Chap, xxviii. 11. See Bishop Sanderson’g Sermons. Job xxix. 14 — 17. Job xxxii. 10 — 14: xxxiii. 8 — 12.
plausible cover is swept away by a more searching investigation. Judges are therefore bound to “consider, take advice, and speak;”* carefully guarding against prejudging the cause, till the whole hag been fully before them; else he that is last in the cause may come with disadvantage, though it may be the cause of right. In our own cause, always be alive to conviction. Watch against a self-justifying spirit. Cultivate the spirit of self-distrust. Balance our enemy’s statement against our own prejudices. Judge as under the eye of God, and with the sincere anxious prayer to lay ourselves open to his searching disclosure of hidden evil. Deceit in any form never answers its end. “A conscience void of offence both towards God and man” must be our great exercise.3
18. The lot causeth contentions to cease, and parteth between the mighty.
The general use of the lot has been before explained.4 It is here adverted to, as an ordinance of peaceful settlement. Whether from the evenness of the balance, or from want of confidence in the judgment a legal appeal might be of doubtful authority. Contending parties therefore agree to abide by the decision of the lot. Important matters of order under the Divine Theocracy were thus determined.5 How many contentions would there have been between the mighty, in settling the respective boundaries of the tribes, had not this means been adopted to make them cease !s When Saul was thus chosen to the kingdom,7 and Matthias “numbered among the Apostles,”8 the election was acquiesced in, as the voice of God. There seems, therefore, no scriptural prohibition to the use of this ordinance, provided it be exercised in a reverential dependence up on God,9 and not profaned for common purposes or worldly ends.
At the same time — as we have before observed — the word of God appears to be more fully recognized as the arbiter of the Di vine will. All contentions cease in a simple, child-like, unreserved readiness to be guided by this “more sure rule.” The extent of forgiveness, is here clearly defined,10 and the principle and motive for its exercise effectively supplied.11 Perhaps it was more easy to abide by the decision of the lot than of the word. The last requires more self-denial, humility and patience, and therefore is more practically useful.
19. A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
Adverting to the ceasing of contentions, how affecting is this case of special difficulty! A brother — not an enemy — is harder to be won than a strong” city; as if the nearer the relation, the wider the breach.12 The thread once snapped, is not easily joined.
i Acts xxiv. 1 — 5, 12, 13. 2 Jud. xix. 30.
3 Acts xxiv. 16. 4 Chap. xvi. 33.
s 1 Ghron. vi. 63; xxiv. 31. Neh. xi. 1. 6 Num. xxxiii. 54.
7 1 Sam. x. 20 — 24. 8 Acts i. 26. 9 Ibid, verses 24, 25.
J° Matt, xviii. 21, 22.” Col. iii. 12 — 14.
!2 ‘Acerrima firma proxhnorum odia sunt.’ — Tacitus.
‘What a view does it give us of our corruption, that the natural love implanted in us should degenerate into Satanic hatred.’1 Such was the contention of Cain with Abel ;2 of Joseph’s brethren with himself;3 of Absalom arid Amnon ;4 the civil wars between Benjamin and his brethren ;5 in later times between Judah and Israel ;6 in our own country, the long continued and ruinous contentions between the Houses of York and Lancaster. Cities in olden times were strongly fortified with bars of iron against a siege.7 What a long siege did Esau’s strong city stand, before it was won by the power of love, and the bars of his castle opened their avenues for conciliation !8
No where is concord so important as in the Church. Never can she prosper — except she maintain the form of Jerusalem — “a city compact together.”9 Begotten as we are by the same word, living on the same food, animated by the same life, ought we not, with all our lesser differences — to hold “the unity of the Spirit?”10 If ties so close cannot unite us, at least let our common welfare, and common danger, quench this unholy fire; just as the fear of the enemy without, might allay mutual misunderstanding within. But how painfully did the contentions between Luther and Calvin (not to mention others of more recent date in the Church) show the fearful difficulty of winning a brother offended /ll
Yet the extreme difficulty does riot diminish the obligation. Let it not therefore paralyze the effort. Nothing can be more plain and decisive than the gospel rule. Yet so repugnant is it to flesh and blood, to all nature’s pride, feelings, and high notions, that we cry with the disciples of old — “Lord, increase our faith!” Call in this only principle, that can constrain the heart, and the Christian victory is ensured. Grace reigns triumphant.
20. A man’s belly shall be satisfied with the fruit of his mouth: and with the increase of his lips shall he be filled. 21. Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
Who would not be careful what seed he puts into a fruitful field, when he knows that his harvest will be according to his seed ?12 Here is not a field — but “a world”13 to be cultivated, so that we may be satisfied with the fruit, and filled with the increase. What this fruit and increase may be, is a fearful alternative. The fruit of our lips — the power of our tongue — will be poisonous
i Geier in loco. 2 Gen. iv. 5 — 8. 3 Gen. xxxvii. 3 — 5. 18 — 27.
4 2 Sam. xiii. 22 — 32. s judg xx
e 2 Chron. xiii. 16, r. See Isa. xlv. 2.
8 Gen. xxvii. 41 — 45; xxxiii. 5-11. The rooted enmity of the nation seems to render doubtful the cordiality of the reconciliation. See Num. xx. 14 — 21. Ez. xxxv 5 Obad. 10 — 14. 9 psaim cxxii. 3.
10 Two reasons made a godly and learned man (Strigelius) long to leave the world. 1 1. That I might enjoy the sweet sight of the Son of God and the Church of God. 2. That I may be delivered from the cruel and implacable hatred of Theologians.’ Melchio: Adam, in vita. Chrysostom gives this rule. ‘Have but one enemy — the devil. With him never be reconciled; with thy brother never fall out.’
Luke xvii. 3- -5. w Gal. vi. 7, 8. James iii. 6.
01 wholesome — death or life. Evil words tend to death, good words to life,2
This is clearly manifested in public responsibilities. The testimony of witnesses; the legal decision of the judge; the doctrine of faise or true teachers; all show that death or life is in tht power of the tongue. In the common intercourse of life, it is “the founwtin both of bitter waters and sweet;” as powerful to destroy as to edify; the poison or the antidote, as it may be used. ‘A man by using his tongue aright, in talking, exhorting, witnessing, counselling, may save; and, by abusing it in any of these ways, or any other, may destroy.’3 Either way he will be filled with the fruit. The c-urse of destroying others will return upon himself.4 In administering a blessing to his neighbor, his whole soul will be fed.5 They that love it shall eat the fruit of it. It is however, the habitual, not the occasional, use of this formidable little member, that determines its fruit. A saint may “speak unadvisedly” — a sinner acceptably — “with his lips.” Neither would thus determine his true character.
Are not then the sins of the tongue an overwhelming manifestation of the long-suffering of God? “Woe is me! for I am a man of unclean lips.”6 When I think of its power even for eternal death or life, shall I not — as Chrysostom warns — ’ guard it more than the pupil of the eye?’3 Shall I not cry to my God, that he would restrain it ;9 yea — cry more earnestly, that he would consecrate it ;10 that it might be my glory, not my shame; my organ of praise; my exercise of joy?11 In the inner man the heart is the main thing to be kept12 — in the outer man the tongue.13 O my God, take them both into thine own keeping, under thine own discipline, as instruments for thy service and glory.
22. Whoso findeth a wife Jindeth a good thing, and obtaineth favor of the Lord.1*
This is obviously to be taken with limitation. Manoah found a good thing in his wife.15 So did not Job.16 Some find “a crown to their head;” others “rottenness to their bones.”17 That which alone deserves the name is indeed a good thing. If in a state of innocence “it was not good for man to be alone;”18 much more in a world of care and trouble “two are better than one,” for mutual
1 Verse 7. Ps. 1. 20, 21. Matt. v. 22; xii, 36. Jude 14, 15.
2 Chap. xii. 14; xiii. 2. Ps. xxxiv. 11, .12. 3 Muffet in loco. 4 Chap. xiii. 2. s Chap. xi. 25. a Isa. vi. 5.
7 Matt. xii. 37. 8 Homily 62 on Matt. 9 Ps. cxli. 3.
i« Ibid. li. 15. Ibid. lvii. 7, 8. 12 chap. iv. 23.
13 Chap. xxi. 23. Jam. iii. 2.
14 Dr. Kennicott elaborately insists upon supplying the distinctive limitation from the reading of the LXX. Vulgate, and some old Chaldee paraphrase, (Second Dissertation on the Hebrew Text, pp. 189 — 192.) But, the general term, frequently used by the wise man for the obvious limitation, is sufficient to explain his meaning, Chap. xv. 10; xvi. 10; xxii. 1; xxix. 4. Eccl. vii. 28. The LXX. adds — ‘He that casteth out a wife — casteth out good things: but he that retaineth a strange woman is foolish and ungodly.’
is Judtr. xiii. 22, 23. is Job ii. 9, 10; xix. 17. Chap. xii. 4.
18 Gea. ii. 18.
support, helpfulness and sympathy. The good thing implies godliness, and suitable fitness. Godliness is found, when the man marries “only in the Lord,“2 and only one who is the Lord’s. The ‘unequal yoke with unbelievers”3 — the union for life of a child of God with a child of Satan — is a most awful anomaly. ‘I wish’ — said pious Bishop Hall, — l that Manoah could speak so loud, that all our Israelites might hear him. Is there never a woman among the daughters of thy brethren, or among all God’s people, that thou goest to take a wife of the unckcumcised Philistines? If religion be any other than a cipher, how dare we not regard it in our most important choice? Is she a fair Philistine? Why is not the deformity of the soul more powerful to dissuade us, than the beauty of the face to allure us?’4 The destruction of the world grew out of this self-pleasing delusion.5 And many a flood of iniquity has come into a godly man’s family from the same source.8
There may however be godliness on both sides, without that mutual fitness, which makes the wife “a help-meet for the man.”7 The good thing is, when he honors her — not as the wisest or the holiest, but as the person, whom God saw to be the best and fittest for himself in the whole world — a comfort for life — an help for heaven.8 Such a communion spiritualizes his affections, and elevates him from earth to heaven.
But how is this good thing found 7 Isaac found it, where every Christian looks for his blessing — as an answer to prayer.9 A man’s choice for his own indulgence will bring a curse upon himself and his family.10 “Choose thou mine inheritance for me”11 — is the cry and confidence of the child of God. Then truly will he obtain the gift, not as the result of fortune, or as the proof of his own good discernment — but — as Adam received his wife — “from the Lord”12 — a token of his special favor.
23. The poor useth entreaties: but the rich answereth roughly.13
It is natural to the poor — sensible of their dependence — to use entreaties. And very natural is this humiliation, as the discipline for that poverty of spirit, which the Lord seals with his first blessing.14 Yet shame is it to the rich, that he should often answer these entreaties roughly. Instead of the kindly feelings flowing out, he seems to be bound against them with iron chains. He hears with indifference the tale of woe, and, having never himself tasted the bitter bread, he has no heart of sympathy and helpfulness. Often we find the well-bred man of the world, who is all courtesy and refinement in his own circle, to those under his feet insufferably rude and unfeeling. His good breeding indeed is only
1 Ecc. iv. 9, 10. See the Marriag; Service.
1 Cor. vii. 39. 3 3 Cor. vi. 14. Contemplations, x. 3.
5 Gen. vi. 1 — 6. 2 Chron. xviii. 1; xxi. 5, 6. t Gen. ii. 18,
8 Luke i. 6. See the beautiful picture, Chap. xxxi. 10 — 31. Comp. also Ecclus xxvi.
Gen. xxiv. 12 — 63. w 3 chron. xviii. 1, 2; xxi. 1 — 6. Ps. xlvii. 4.
i« Chap. xix. 14. Gen. ii. 21 — 23.
18 This and the succeeding verse are omitted in LXX. M Matt. v. 3.
the polish of selfishness. So little does he make the true use of his power, that the exercise of it only transforms him into a tyrant, Instead of scattering his blessings around, he only makes himself feared and hated by his misused responsibility. Would he but study the character of his Divine Master, he would see the exercise of power combine with true greatness. Was he not as considerate to blind Bartimeus, as to the nobleman of Capernaum ?2 All ranks alike shared in his tenderest sympathy.
And yet as the rich in their conscious superiority may be overbeaiing, so the poor, in using their entreaties, may show a servile, crouching spirit,3 shrinking from that bold integrity of character, which gives dignity alike to the lowest as to the highest of men. To all of us our Providential circumstances bring their besetting temptations. Close walking with God is our only safeguard.
But surely the rich in their rough answering of the poor would do well to consider, how much more dependent is he upon his God, than his meanest brother is upon himself! And when he comes before his God, must he not then wear the garb of poverty — though he be a king4 — using entreaties — not advancing claims? Yes — all of us alike are poor before the throne of grace. All of us must use entreaties there. Yet when does our gracious Father answer his poor suppliant child roughly, except as he wisely disciplines his faith, while his own heart is full of yearning, parental love, towards him?5
24. A man that hath friends must shew himself friendly: and there is a friend, that sticketk closer than a brother.
A true friend is no common acquisition.6 There are many pretensions — many professions — of friendship. But the jewel itself is as rare, as it is precious. Yet what is life without this cheering, enriching blessing? Kings have left awhile their royalties for its enjoyment.7 To Alexander the conquered world without his Hephsestion would have been a wilderness. But if a man hath friends, and would keep them, he must show himself friendly. To throw them away by neglect, caprice, unreasonable disgust, or needless offence, is to show himself utterly unworthy of the blessing. Observe Ruth and Naomi — each wilh warm reciprocity of interest laying herself out for the other;8 David acknowledging the kindness of his friends in distress;9 the Apostle’s delicate dealing with his friend’s wounded sensibility;10 and his considerate care for the comforts of his companions.11 It is by such kind offices that the bond is mutually cemented. A man having friends shows himself friendly. Love begets love, and is accompanied with love.
But let us take care to base our friendships upon the true founda-J I Sam. xxv. 11, 12, 17. 2 Mark x. 46 — 52. John iv. 46 — 50.
3 1 Sam. ii. 36. Psalm xl. 17; lxxxvi. 1.
Matt. xv. 26. Comp. Gen. xlii. 6, 7. 6 Chap. xvii. 17.
t Pa. Iv. 13, 14. Ruth i. 16: ii. 11, 18, with iii. 1 — 14, 16; iv. 16.
1 Sam. xxx. 26 -31. w Philem. 8 — 20. Tit. iii 13.
tion. Otherwise they may oe snapped asunder by the veriest irifie, or they may become idolatrous love, usurping God’s place in the heart. Sanguine and affectionate dispositions are much exposed to sudden fancies and mistaken impressions. But the charm is broken by the cold return, or empty professions, of the misplaced love; and the illusion is swept away in humbling disappointment.
The bond of real friendship is often closer than the natural tie. “The friend is as one’s own soul.”1 Such was Jonathan unto David — a friend that sticketh closer than a brother* — - tender and sympathizing, while his brother was fraught with unkind Huspicion.3 He dared the deadly displeasure of his father by open adherence, while his wife showed her love at the expense of his name.4 Job’s friends, notwithstanding their harsh misconceptions, abode fast with the afflicted sufferer, when his wife arid family were “strange to him.”* And do we not remember, that, when the brethren of Jesus shrunk from the near position to his cross “there stood by the cross the disciple, whom Jesus loved,” gladly receiving from his lips the sacred deposit of his bereaved mother ?• Even natural minds, of a high tone of feeling, may exhibit this strength of friendship. But its surest bond is, that which unites the whole family of God. The identity of sanctified taste; sympathy of experience; holy consecration for mutual helpfulness; above all — union as Members of one body to one Head — hence flows magnetic attraction — heavenly — Divine friendship.
But where shall we find the complete fillirig-up of this exqusite picture, except in Him, who became our Brother, that he might cleave to us closer than a brother in tenderness and help ?7 Truly he “loveth at all times“8 — a present Friend; in temptation opening, when needed, “a way of escape;“9 in affliction cheering with the Divine Comforter;10 “in sickness making our bed;“n in death sustaining us by “his rod and staff;12 in eternity “receiving us to himself.”13 What brother sticketh so close as he?
And then, when we think of the objects of his love14 — its freeness15 •-its costliness16 — its perseverance notwithstanding all the discouragements of our perverseness and folly17 — “loving us to the end”18 as parts and members of himself — how can we duly honor this our faithful, tender, unchanging unchangeable frietad? Are there none, who boast of their faithfulness to the creature, who yet have no
1 Deut. xiii. 6.
3 Bishop Coverdale’s version is beautifully simple — ‘A friend that delighteth in love, doth a man more friendship, and sticketh faster unto him than a brother.’
3 1 Sam. xvii. 28, with xviii. 3; xix. 2 — 4. 2 Sam. i. 26. It is interesting to ob serve the reciprocity with one exception (2 Sam. xvi. 1 — 4.) on David’s part to the end of life, 2 Sam. ix. I; xxi. 7.
* 1 Sam. xviii. 20, 28; xix. 12 — 17. with xx. 24 — 33. Comp. Ecclus. xxii. 25. s Job iii. 11 — 13, with xix. 13 — 17.’ 6 John xix. 25 — 27.
7 Heb. ii. 11, 14 — 18. chap. xvii. 17. 9 1 Cor. x. 13.
1° John xiv. 17, 18. Ps. xli. 3. Ibid, xxiii. 4.
13 John xiv. 3; xvii. 24. Rorn. v. 8. is John vi. 37.
i« John xv. 13. 1 John iii. 16. n Isa. xlii. 4. Hos. xi. 7, 8. Mai. iii. 6.
18 John xiii. 1. See the beautiful Hymn in Olney Collection, B. i. 53.
heart for this Divine friendship — no reciprocal affection to this surpassing friend? Will not our very sensibilities condemn our in difference? For what stronger proof can there be of their depravity and disorder, than that they should flow so fully to the creatureobject, yet be cold and dead to the Divine Friend? Oh! let Him be the first choice of youth — the tried and chosen Friend of maturing age — the Friend for eternity!