Proverbs 19

1. Better is the poor that walkeih in his integrity, than he that is perverse in Us lips, and is a fool.

POVERTY is never a disgrace, except when it is the fruit of ill-conduct. But when adorned with godly integrity, it is most honorable. Better is the poor man than he, whom riches lift up in his own eyes; and he is given up to his perverseness and folly* Of ten man puts under his feet those, whom God lays in his bosom; honors the perverse for their riches, and despises the poor for their poverty. But what hath the rich, if he hath not God? And what is a poor man, if he hath God? Better be in a wilderness with God, than in Canaan without him.’3 Was not Job on the dunghill, walking in his integrity, better than ungodly Ahab on the throne ?4 Was not Lazarus in his rags, better than Dives with his “fine linen and sumptuous fare?”5 Calculate wisdom by God’s standard, who judges not by station, but by character. Estimate things in the light of eternity. How soon will all accidental distinctions pass away, and personal distinctions alone avail! Death will strip the poor of his rags, and the rich of his purple, and bring them both “naked to the earth from whence they came.’’6 Meanwhile let us learn from our Lord’s voice to his despised people. — “I know thy poverty; but thou art rich.“7 How glorious the stamp upon the outcast professors walking in their integrity —” Of whom the world was not worthy8 — For such is prepared the honor that cometh from God only — his seal — his smiles — his everlasting crown.

2. Also, that the soul be without knowledge, it is not good; and he that Jiastethurtih his feet sinneth.

Also — seems to trace the fooFs perverse ways to their source. His soul is without knowledge. Ignorance gives perpetuity to folly. Knowledge is valuable even to the mind. It expands its powen, and, when rightly directed, preserves from many besetting tempta-

1 This and the following verse is omitted in LXX.

J Bishop Reynolds’s Works, p. 9, 10. * Job ii. 7 i

6 Job i. 21. Ecc. xii. 7. 1 Rev. ii. 9.

2 Chap, xxviii. 6.
8. s Luke xvi. 19 — 21.

8 Heb. xi. 37, 38. lions. * Be assured, — says an eloquent Preacher, ’ it is not, be cause the people know much, that they ever become the willing subjects of any factious or unprincipled demagogue. It is just be cause they know too little. It is just because ignorance is the field, on which the quackery of a political impostor ever reaps its most abundant harvest.’1 Knowledge also opens much wholesome enjoyment. The intelligent poor are preserved in their home-comforts from the temptations of the ale-house. The most educated are raised above the frivolities of dissipation. Thus both classes are restrained from the sensualities of ungodliness.

But — much more for the soul — made for God — to be without his knowledge is not good. Here it is not merely expansion or restraint, but light and life. Without it — what know we of present forgiveness and peace,2 or of life eternal ?3 The careless worldling, immersed in pleasure, and playing with trifles — what is he, but a “man without understanding,” justly compared to “the beasts that perish?”4 Is ignorance then the mother of devotion 7 Is it not the worst of evil — the centre of all evils — the parent of irreligion, and the precursor of ruin.6 Awful indeed are its aggravations — to be ignorant in a time of knowledge — blind in a land of light — unenlightened in “the valley of vision!”

But let us mark the practical evil of this want of knowledge. 1 Where no discretion is, there the soul is not well.’7 The unmstructed child or savage acts rashly. Thus the man without knowledge, instead of “pondering his path,”8 hasteth with his feet — rmsseth his aim — sinneth. Haste, as opposed to sloth, is the energy of Divine grace.9 ‘As opposed to consideration, acting hastily is sin. Not taking time to enquire, he is without knowledge. This impatience is a ruling evil — the genuine exercise of self-will — “not waiting for the counsel of the Lord.” Godly Joshua offended here.10 Saul’s impatience cost him his kingdom.11 David’s haste was the occasion of gross injustice.12 Jehoshaphat’s precipitancy — asking counsel after, instead of before, his course — was sharply rebuked.13 Rash experiments — the result of haste — often threaten serious evils in the state. The same spirit rends the Church with schism. The heady professor wanders from Church to Church, and from sect to sect, without pondering. In common life how much sin has been the fruit of a few rash words or hasty lines! A sudden impulse has taken the place of considerate principle. Let us ever remember, that without self-discipline, there can be no Christian consistency or stability; that in a thousand cases haste may plunge our feet into sin,14 if not into ruin; and that oui strength is to stand or sit still, and see how God will appear on

1 Chalmers’ Commercial Discourses, p. 375. 2 Luke i. 77 — 79.

3 John xvii. 3. 4 psaim xiix. 20.

s Isa. i. 3, 4. Acts iii. 17. 1 Cor. ii. 8. 1 Tim. i. 13.

e Chap. x. 21. Hos. iv. 6. Luke xix. 41, 42. i Bishop Coverdale’s translation,

s Chap. iv. 26. Ps. cxix. 60. Luke xix. 6. 1° Jos. ix. 14, 15.

11 1 Sam. xiii. 12 — 14. 12 2 Sam. xvi. 1 — 4. 13 2 Chron. xviii. 1 — 4; xix. 2,

w chap, xxviii. 20, 22.

our side, to make a way for us through many a deep witer of perplexity. “He that belie veth shall not make haste.”2

3. Tne foolishness of man perverteih his way; and his heart fretteth against the Lord.

Such was the foolishness of Adam! First he perverted his way, then he charged upon God its bitter fruit. ;< God — making him upright” — made him happy. Had he been ruled by his will, he would have continued so. But — “seeking out his own inventions”3- -he made himself miserable. As the author of his own misery,- -it was reasonable, that he should fret against himself. But such was his pride and baseness, that his heart fretted against the Lord, as if He — not himself — was responsible.4 Thus his first-born, when his own sin had brought punishment on him, fretted, as if it “were greater than he could bear.”5 This has been the foolishness of Adam’s children ever since. God has linked together moral and penal evil — sin and sorrow. The fool rushes into the sin, and most unreasonably frets for the sorrow ;6 as if he could “gather grapes from thorns, or figs from thistles.”7 He charges his crosses — not on his own perverseness, but on the injustice of God. But God is clear from all the blame ;8 He had shown the better. Man chooses the worse.9 He had warned by his word — by conscience. Man, deaf to the warning, plunged into the misery; and while “eating the fruit of his own ways,” his heart frets against the Lord. ‘It is hard to have passions, and to be punished for indulging them. I could not help it. Why did he not give grace to avoid it.’10 Such is the pride and blasphemy of an unhumbled spirit! The malefactor blames the judge for his righteous sentence.11

But let us look a little at this bold impeachment of God’s righteousness. ‘Why did he not give me grace?’ Is then God bound to give his grace 1 Have we any claim upon God? Is not God’s grace his own ?12 Is not the fool following his own will, and therefore responsible for his doing? Why cannot he turn to God? He will not listen or obey. The means are free before him. No force of natural impossibility hinders. It is only his stubbornness, — that is his impotency. He cannot, because he will not; and therefore, if he perish, it is not in his weakness, but in his wilfulness.13 The worst part of his wickedness is the wicked will. It Is not that his nature is wicked, but that he is willing that it should be so. Did he but feel his moral inability; would he but look to him, who is “eyes to the blind,” “ears to the deaf,” “feet to the lame;” his healing would be sure.

This perverseness shows itself in every rising of corruption. The

1 Ex. xiv. 13. Isa. xxx. 7. 2 Isa. xxviii. 1(5.

3 Ecc. vii. 29. Gen. iii. ft — 12. s ibid. iv. 8 — 13.

See 1 Kings iii. 7 — 14. * Matt. vii. 16. 8 Ez. xviii. 25.

9 Jam. i. 13, 14. See JOT. vii. 10.

11 Isa. viii. 21, 22. Rev. xvi. 9 — 11, 21. w Matt. xx. 15. Rom. ix. 15 — 24.

Matt, xxiii. 37. John v. 40.

Pharisee mocks God by his hypocritical service, and then/re/A, be cause no good comes out of it. The proud worm cherishes a dis« contented humor with Providence. Either the desired comfort is withheld, or the will has been crossed. If his tongue is quiet, his heart frets. Had he been placed differently, he would have succeeded better. God therefore has the blame of his failure. Whereas it is obvious, that if he is not ready now to serve God, he needs a change of heart, not a change of place. The disease is within, and therefore would follow him through altered circumstances with the same result; leaving him as far as ever from happiness. The constant struggle of the will is to be any where, but where God has placed us for our best welfare.

Humbling it is to see this foolishness in the Lord’s people. Our carelessness or waywardness provokes the rod; yet the heart fretteth under the rebuke.2 While we shun what is positively sinful, too often we allow occasions of sin — circumstances, society, which experience has taught us, hinders prayer, damps the spiritual taste, and wounds the conscience. Why then indulge it? At least, charge on yourselves, not on God, the bitter consequence. Often also we are found quarrelling with what we cannot alter, and only doubling the burden, by adding guilt to our trouble. If “a fool’s contention” with his brother “calleth for strokes,”3 much more when we have a inurmurer and complainer against God;4 “the man striving with his Maker;”5 or rather the child kicking against his Father’s rod, instead of “humbling himself under his mighty hand.”6 Did he but know himself — could he but trust his God — he would look, not at the rod, but at the hand that holds it.7 Could the heart fret to see it in his Father’s hands? Should he not kiss it, even while it smites him; peacefully — yea, thankfully — “accepting the punishment of his iniquity?”8

This turbulent insurrection against Divine sovereignty brings its own torment. It sets all the powers of the soul out of course. There is no peace or tranquillity, but in complacency with the will of God, being fully reconciled to his disposals and dispensations. While “Ephraim was as a bullock unaccustomed to the yoke,” it was only the tiaoTe fretting. After that he “was turned, and instructed,” and “quieted himself as a weaned child,” he found ease.9

Always let us be ready with the cry — “Show me wherefore thou contendest with me. That which I see not, teach thou me. If I have done iniquity, I will do so no more.”10 Instead of “complaining for the punishment of our sins, let us search and try our ways, and turn again unto the Lord.” “I will bear the indignation of the Lord, because I have sinned against him.”11 The discipline that schools the will into subjection, is an invaluable blessing.

Isa. lviii. 3. Mai. iii. H. 22 Sam. vi. 4 — 8. Jon. iv. 9.

3 Chap, xviii. 6. Jude 16. Isa. xlv. 9.

6 1 Pet, v. 6. il Sam. iii. 18. 2 Sam. xvi. 11. Ps. xxxix. 9.

* Lev. xxvi. 41. 9 Jer. xxxi. 18, 19. 10 Job x. 2; xxxiv. 32.

“Lam. iii. 39. Mic. vii. 9.

Well satisfied are we, that all that God does will appear, when the mystery is finished; that every leaf of his Providence will be expounded with the full manifestation of his glory; that the cross of disappointed wishes was the gracious means of saving us from ruining ourselves, and of exercising us for endurance,1 and ultimately for enjoyment. Joy and delight indeed will it be to look back upon every step of “the right way, by which our Father has led us to the city of habitation,”2 and to mark, how needful was the discipline at every point, how suited to every exigency; and what abundant matter of praise does it furnish for that unwearied patience, with which our loving Father “suffered our manners in the wilderness.”3

4. Wealth maketh many friends; but the poor is separated from his neighbor.

We have had the substance of this proverb before.4 It is nominally true, that wealth maketh many friends. But generally they are little worth. ‘Riches have them’ — says Bishop Hall — ‘not the man.’5 The principle is selfishness — no earnest for true and permanent friendship. Few among them will be found “loving us at all times, brethren born for adversity.”6 God has made poverty a gradation of rank; and as such we are bound to regard it. Man makes it a wall of separation. It tries our own faith and patience, and not less the love and sincerity of our friend.7 But what, if the Lord’s poor be separated from his selfish neighbor 7s There is one that “knoweth his soul in adversity,”9 and that hath pledged his word — “1 will never leave thee, nor forsake thee.”10 Yes! this is the joy, the stay of his confidence — “I am poor and needy; but the Lord thinketh on me.”11 Poverty may separate him from his neighbor. But who or what shall separate him from his God?12 “Joint-heir as he is with him, whom God hath appointed heir of all things,” what can he want?13 ‘If it were possible for him to stand absolutely in need of the use and service of the whole creation, all the creatures in the world would surely wait on him, arid be appropriated to him.’14

5. A false witness shall not be unpunished, and he that speaketh lies shall not escape.

If “a true witness delivereth souls,“1’ a false witness destroyeth them. Fearful guilt and responsibility16 — reaching — without the atoning sacrifice — throughout eternity! Can we wonder, that the detection should bring him under certain condemnation ?17 It is an offence against both tables of the law. The perjurer” takes God’s

1 ’ duos Deus ama’, in, urat et exercet.’ Seneca De Otio. Sape. c. 4.

2 Psalm cvii. 7. 3 Acts xiii. 18. 4 chap. xiv. 20. Comp. verse 6. s Works, viii. 77. Chap. xvii. 17.

i ‘Atnicus certus in re incerta cernitur.’ — Cicero. Verse 7. Ps. xxxi. 7.

10 Heb- xiii- 5. II Ps- xl. 17. 12 Rom. viii. 38, 39.

13 Ibid, verse 17. Heb. i. 3, with 1 Cor. iii. 21 — 23.

i* Bishop Reynolds’ Works, p. 11. is Chap. xiv. 25. w Verse 28.

Verse 9 j xxi. 28. Deut. xix. 16 — 21.

The false witness is a direct transgressor against the law of our neighbor. This wickedness does not however come to this height at once. But the habit of speaking lies, the allowance of untruth in sport, or perhaps under the pretence of good,1 grows to this aggravation.2 The indulgence of a lie soon banishes all fear of an oath. It may escape detection from man. But it lies open and unveiled before the eye of God. It shall not be unpunishedit shall not escape, there. The liar may perhaps have thought or intended no harm. But no palliation is admitted at the bar of God. “All liars shall have their part in the lake, that burneth with fire and brimstone.”3

6. Many will entreat the favor of the prince; and every man is a friend to him that giveth gifts. 7. AH the brethren of the poor do hate him: how much more do his friends go far from him! he pursueth them with words, yet they are wanting to him.

The fourth verse is here further opened with too accurate a description of man’s native selfishness.; A prince neTer wants suitors for his favor.’4 Every one loves, or professes to love, those from whom they expect a benefit; “having men’s persons in admiration, because of advantage;”5 valuing them for their possessions, not for their virtues. Yet if “riches make to themselves wings, and flee away,”* will not they take their flight with them? If the same person, now fawned on for his gifts, were by Providence brought to poverty, the same friends would hate or neglect him. 4 Which of them5 — asks Bishop Hall — ’ would dare acknowledge him, when he is going to prison?’7 The friends of the poor go from him, deserting him in his calamity, and, if he pursueth them with words, yet they are deaf to his entreaties for help and sym pathy. Job found these “summer” friends a great aggravation to his affliction.8 Jerusalem in its days of prosperity was “the joy of the whole earth.” In the time of after-destitution “they called thee” — said the mournful prophet — “an outcast, saying — this is Zion, whom no man seeketh after.”9

But how ought we to entreat the favor of our Prince! What gifts does he give to his beloved people! And shall not they exhibit his rule of mercy to their poorer brethren,10 specially to his poor — the princes and heirs of his kingdom?11 As a spiritual writer pleads12 — ‘Lord! in my greatest plenty, help me to mind and feel others’ poverty; and in my most prosperous condition keep me from forgetting the afflictions of thy Joseph.’

i Rom. iii. 8. 2 jer. ix. 3 — 5. 3 Rev. xxi. 8. 4 Bishop Patrick,

s Jude 1G. 6 chap, xxiii. 5. * Works, viii. p. 77.

a Jobvi. 15 — 22; xix. 13 — 19; xxix xxx.

Donee eris felix, multos numerabis amicos,
Tempora si fuerint nubila, solus eris.

Ovid De Trist. Lib. i.

Ps. xlviii. 2, with Jer. xxx. 17. 10 Gal. vi. 10. Heb. vi. 10.

li Ps. cxiii. 7, 8. Jam. ii. 5.
Swinnock’s Christian Man’s Calling, Part ii. 338.

8. He that getteth wisdom loveih his own soul: he that keepeth undemanding shall find good.

It would seem that self-interest might win us to religion. Care less sinner! little do you knew your loss of solid happiness. If any tiling is worth getting, and when got — worth keeping — “Wisdom is the thing: therefore get wisdom, and with all thy getting get understanding”1 How this blessing is to be obtained, Solomon had before explained. Apply thine heart diligently to the search; then bring thine heart to God for his light and teaching; and the treasure is thine own.2 Yet it requires as much care to keep the blessing, as to get it. Soon may it slip away from a negligent hand. “Keep thy soul diligently;”3 and thou wilt keep thy treasure; as the man, who, having found the hidden treasure in the field, buys the field to secure it.4 It is no carnal good, however, that is found here. This is the Christian’s sacrifice, not his portion.5 Yet it is real, infinite, heavenly; “whoso findeth me, findeth life”6 — all in me — all with me. Is riot this the chief good, above every earthly good7 — the eternal good, when every earthly good shall have passed away ?s Whether Christ or the world shall have our highest love, our supreme trust, our first time, and our choicest talent — one should be ashamed to admit the question. Is not the very mention of it a sufficient answer? It is like comparing pebbles with pearls, dust with diamonds, dross with gold. To follow our own way is then to destroy — not to love — our own souls. “Whoso sinneth against me wrongeth his own soul; all they that hate me love death.’”

9. A false witness shall not be unpunished, and he that speakethlies, shall perish.

“A God of truth, and without iniquity; just and right is he — A God that cannot lie — Faithful and True.“10 Such is the revealed character of Jehovah! We cannot wonder at the repeated denunciations against deceit. So gross a dishonor is it to his unchangeable attribute! One addition is here made to the former sentence.11 The punishment shall not only be certain —” he that speaketh lies shall not escape,” — ;’ but it shall be utter ruin: — He shall perish.1“* “Lies and desolation” are linked together.13 “I will be a swift witness against false swearers — and them that fear not me — saith the Lord of Hosts.”14

10. Delight is not seemly for a fool: much less for a servant to have rule over princes.

What has a fool to do with delight 7 This world’s prosperity — so far as he knows it — can only be a curse to him.15 Delight “is

Chap. iv. 5 — 7. 2 Chap. ii. 1 — 6. 3 Deut. iv. 9.

* Matt. xiii. 44. 5 Luke xiv. 33. 6 Chap. viii. 35.

7 Psalm iv. 6, 7. 8 Ibid. lxxiii. 25, 26; ciii. 15 — 17.

9 Chap. viii. 36. Cotnp. ver. 16; xxix. 24.

w Deut. xxxii. 4. Tit. i. 2. Rev. xix. 11.” Verse 5. w Jer. xxviii. 15 — 17; xxix. 31, 32. 2 Pet. ii. 1 — 3. Rev. xxii. 15.

13 Hos. xii. 1. H Mai. iii. 5. w chap. i. 32.

comely to the righteous,“1 suitable to bis character. He has a right and title to it.2 But it is not seemly for the fool3 He has indeed his merriment and folly.4 But solid joy he knows not. Far more suitable to him a chastening rod.5 And should the Lord graciously sanctify this dispensation — as in how many instances he has done so! — then indeed will it introduce him to that “delight, which will then be seemly to him”6

Much less seemly is the exhibition of a servant having rule over princes. Such an elevation is dangerous to the individual.7 To the kingdom it is one of the “things which the earth cannot bear.”8 The servant has indeed the same rational power with his sovereign. But contracted habits of mind unfit him to rule. Exceptions there are, as in the case of Joseph.9 But seldom is God’a order reversed without anarchy and confusion.10 Such was the reign of our second Edward, when worthless minions had rule over the prince chosen either for their external accomplishments, or for their subserviency to his folly. Peace and happiness belong to godly contentment.11 “Let every man, wherein he is called, therein abide with God.”12 To those whom he has placed in a subordinate station our Father’s voice is full of instruction — “Seekest thou great things for thyself? Seek them not.”19

11. The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.

What is anger, but temporary madness? To yield therefore to its paroxysm — to act without deliberation under its impulse, is to do we know not what, and what will surely bring work for repentance.14 An interval between the inward rising and the outward manifestation of the anger is most important’. The discretion of a man deferreth his anger. Mindful of his own infirmity, he will guard against indecent sallies of temper, taking time to weigh, and careful not to overcharge the offence.15 An affront therefore is the test, whether he has discretion, or whether he is the slave of his own passion. The standard of common usage is — ‘To be even, and return one insult by another.’ The Christian standard is to be above; “not rendering railing for railing, but contrariwise blessing.”16

1 Psalm xxxiii. 1. Ibid, xxxii. 11. 3 chap. xxvi. 1.

1 Sam. xxv. 25, 36. Ecc. vji. 5, 6. Isa. v. 11, 12; xxii. 12 — 14. Hos. vii. 3 — 5. Amos v. 3 — 6.

s Chap. x. 13, 14; xxvi. 3. 3 Chron. xxxiii. 11 — 43. Luke xv. 14 — 24.

7 Esth. Hi. 1, 2; vii. 10. ‘Ex insolentia, quihus nova bona fortuna det, impotentea Isetitise insanire.’ Liv. Lib. xxx. c. 42. Comp. Lib. xxiii. c. 18.

8 Chap. xxx. 22. Comp. Eccl. x. 5 — 9. Gen. xli. 39 — 45.

10 2 Sam. iii. 24, 25, 39. Isa. iii. 5. I Tim. vi. 6. w 1 Cor. vii. 24.

Jer. xlv. 5. u Chap. xiv. 17, 29.

Chap. xvi. 32. Ecc. vii. 9. Jam. i. 19. Comp. 1 Sam. x. 27. Even Heathen moralists acknowledge the value of this discretion — ‘I would have beaten thee, if I wag not angry,’ said the philosopher to his offending servant. Augustus under the impulse of anger was requested to repeat the alphabet, to give him time to cool. ‘It is easier — as Seneca wisely observed — ’ not to admit the passion, than, when admitted, to govern it.’ Justin Martyr, when asked what was Christ’s greatest miracle — named his so great patience in such great trials.

1 Peter iii. 9. The example of Joseph, Gen. xlv. 4 — 15; 1. 21. David. 1 Sam

Again — To pass over a transgression — such is tin proud folly of man’s judgment — is disgrace — want of courage and roper spirit. But Solomon — a wise man — a King — declares it to be weakness, not strength or greatness, to be able to bear nothing. It is glory to pass over a transgression. So it must be, because it is likeness to God. What a motive! What a pattern is his long-suffering with such wilful — daily — hourly provocations !2 If he create us anew, it must be, as before, in his own image. Forbearance and forgiveness will therefore take the place of resentment and malice. Moral strength may in some men curb the outward expression. But the poison lurks within. Forbearance from a pure motive — passing over transgression in free love — is a noble triumph of grace — most honorable to God — fraught with the richest spoils to our own souls.

12. The king’s wrath is as the roaring of a lion: but his favor is as dew upon the grass.

The monarch of the forest is a just comparison to the monarch of the land.3 “The lion hath roared; who will not fear?”4 The rocks and hills echo the terrific cry. The whole race of the animals of the forest are driven to flight, or petrified to the spot. Such is the king’s wrath in a land of despotisms — reigning without law — above law — his will his only law — an awful picture of cruelty,6 tyranny,7 or caprice!8 Unlimited power is too much for proud human nature to bear, except with special grace from above. Just so is the king’s power a reviving blessing, as dew upon the grass — the nourishment of vegetative life in the East, where the more powerful influence is only partially or periodically known.9

But if the wrath of a king be so terrible — Oh, my soul, what must be the wrath of God!10 If it be so terrible in this world, where every drop is mixed with mercy; what will it be in eternity, where it is “poured out without mixture” — without cessation11 — where his power is so fearfully manifested — not only in tormenting, but in preserving — “establishing for correction,”12 Oh! let this wrath be the grand object of my reverential fear. Let me flee from it by the only way of escape, while escape is open to me; and seek his favor, as the enriching “dew” unto Israel — invigorating and fertilizing my barren soil.13

xxiv. 7 — 19. Ps. xxxv. 7 — 14; xxxviii. 12 — 14. The prophet, 1 Kings xiii. 4 — 6. Mr. Scott justly remarks upon the identity of the Old Testament standard, with Christ and his apostles. Comp. Matt. v. 38 — 42; xviii. 2t, 22. Rom. xii. 17 — 21, with Chap. xxv. 21, 22.

1 The Roman moralist could say: —

Infirm! est animi exiguique voluptas.

Ultio. Juven. Sat. 13. 8 Eph. iv. 31, 32. Col. iii. 13. 3 Comp. Jer. iv. 17; 1. 17. 2 Tim. iv. 17,

Amos iii. 8. Rev. x. 1 — 3. See Homer’s fine picture, Iliad xx. 166 — 171.

Chap. xvi. 14; xx. 2; xxviii. 15. 6 pjatt. H. 16 — 18.
t Ex. v. 4 — 9. Dan. iii. 1 — 19. 8 Dan. ii. 5 — 12.

Chap. xvi. 15. 2 Sain, xxiii. 3, 4. 10 Luke xii. 4, 5. 11 Mark ix. 44. Rev. xiv. 10, 11. Hab. i. 12.

13 Hos. xiv. 5 — 7. Comp. Ps. lxxii. 6.

13. A foolish son is the calamity of his father: and the contentions of a wife are i continual dropping.

4 Many,’ observes an old commentator — ‘are the miseries of a man’s life; but none like that, which cometh from him, who should be the stay of his life.’1 As” a wise son maketh a glad father,2 so a foolish son is the father’s calamity* — a multitude of calamities meeting in one, such as no earthly portion — no riches, honor or

station — can alleviate or balance. The denunciation “Write

this man childless”4 — would be to his heart a comparative boon. The throne of grace to the Christian father will be the only refuge for his grief. There will he pour out the bitterness of his soul in humiliation for himself, and supplication for his child; and find rest.5 Oh! can we be too earnest for the prevention of this calamity? Shall we not seek early grace for our children, and — combined with this — special grace for ourselves,6 to preserve us from unwittingly sowing the seed in their young hearts, that will afterwards spring up with such deadly fruit?

Another domestic calamity is mentioned, not less poignant. The contentions of a wife are as a continual dropping of rain through the roof of an old house. Such a dropping utterly destroys his household comfort, and “wears away” a heart as firm as a “stone.”8 This trial is the more fretting, because there is no lawful escape. The foolish son may be cast out.9 The contentious wife must be endured.10 Yet would this cross have been, were the plain Scriptural rule of subjection duly honored ?11 Or is it not the just chastening for the neglect of the Divine injunction, so essential to secure happiness in the yoke ?12 Or may it not be the “thorn in the flesh” — the needftil restraint from some imminent — subtle — fearful danger ?13 Self-will and impatience would flee from the cross. Faith will seek strength to bear it meekly to the honor of God, extracting a solid blessing out of a heavy trial.14 And who knoweth but the contentious wife may be given to persevering prayer and patient forbearance, as an helpmeet to her husband, and both shall ultimately “dwell as heirs together of the grace of life?”1S

But surely our God teaches us a valuable lesson of this world’s vanity, by fixing disappointment on its most substantial comforts. Let his children beware of building their rest on an earthly portion, of being ensnared by their best blessings, else will their jealous Father embitter their sweetest sources of enjoyment, and

1 Jermin in loco. a Chap. x. 1; xv. 20; xxix. 3.

3 Heb. Plur.Chap. xvii.21,25.

4 Jer. xxii. 30. Augustus in a burst of grief in his domestic trials, is said to have applied to himself Hector s exclamation against his cowardly brother — ‘Would that thou hadst never been born, or never married.’ Iliad iii. 40.

s 2 Sam. xxiii. 5. Judg. xiii. 12. 7 chap, xxvii. 15, also xxi. 9, 19; xxv. 24.

8 Job xiv. 19. 9 Deut. xxi. 18. w Matt. v. 32; xix. 3 — 9. 1 Cor. vii. 1 L,

11 Gen. iii. 16. 1 Cor. xiv. 34. Eph. v. 22 — 24. Col. iii. 18. Tit. ii. 5.

12 1 Cor. vii. 39. 2 Cor. vi. 14. 3 Cor. xii. 7.” Ibid, verses 8 9

13 1 Peter iii. 7. Gen. ii. 18. Comp. 1 Cor. vii. 16. teach them by painful discipline to look to enter in o no rest but his.

14. House and riches are the inheritance of .fathers: and a prudent wife is from the Lord.

“Every good gift is from the Lord fl only some in the ordinary course; others more directly from him. Houses and riches — though his gifts — come by descent. They are the inheritance of fathers.2 The heir is known, and in the course of events he takes possession of his estate. But the prudent wife is wholly unconnected with the man. There has been no previous bond of relation.3 She is often brought from a distance.4 “The Lord brought her to the man”5 by his special Providence, and therefore as his special gift. The history of Ruth beautifully illustrates the train of matrimonial Providence. The Moabitess married, contrary to all human probability, a man of Israel, that she might be brought into Naomi’s family, return with her to her own land, and in course of filial duty be brought under the eye, and drawn to the heart of Boaz, her appointed husband.6 Often do the wheels of the Lord’s working in this interesting matter constrain the admiration of men not well exercised in spiritual observation.7 And how much more endearing and secure is a special gift of God! The bread coming down from heaven was more valued than if it had been the fruit of labor. Thus is the prudent wife honored — as ’ a special ‘blessing of God’s immediate choosing, and therefore to be obtained by our prayers at the hand of the giver.’8 The prudence however, here described, implies not only her wise governing of her household,9 but that godly consideration connected with Divine wisdom,10 by which she becomes the joy and confidence of her husband,11 as the contentious wife is his trouble and disgrace.

But is not the husband, no less than the wife, from, the Lord? Let each prospectively seek the blessing of God’s ordinance from himself; never trusting to our own judgment and affections, with out primary reference to his guidance.12 Let us realize the responsibility, as well as the indulgent comfort, of the union; ever counting it a talent for God, for his service and glory: and not doubting for ourselves, that ’ all things shall turn to our commodity and comfort, if we draw the yoke in one concord of heart and mind.’13

15. Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.

All experience and observation attest the fact, that slothful habits destroy mental energy, and idleness is the road to want. What could we expect from a sluggard lying in his bed all the day? As

1 Jam. i. 17.

2 Chap. xiii. 22. Num. xxvii. 7. Deut. xxi. 16. 1 Kin<rs xxi. 3, 4. 2 Cor. xii. 14 1 Sam. xxv. 39 — 42. * Gen. xxiv. 4, 5. 5 Ibid. ii. 22.

Ruth i. 1 — 4; iv. 13. * Gen. xxiv. 50. Bishop Hall.

Chap. xxxi. 27. 10 Chap. viii. 12.

Chap. xxxi. 11, 23, 28; xviii. 22. W Chap. iii. 6.

13 Homily on Matrimony.

little from the slothful, who goes about his work, as if he was cast into a deep sleep.

Thoughtless sinner! Think how this applies to the work of God. You persuade yourself’that all is well, because you will not trouble yourself to open your eyes to the truth; and you are content to let things run their course. You do not rebel against the Gospel. But has not our Divine Master said — “He that is not with me is against me?”2 You conceive that you have done no harm. But is it no harm to have hitherto wasted every opportunity for eternity? to have wandered about in vanity from your cradle, instead of living to God? You are determined to sleep at any rate. And though the two grand treasures — the favor of God, and your own soul — are in imminent peril; yet still you “say to your soul — Soul, take thine ease.”3 Instead of weeping love, wrestling prayer, and working dilligence — you are cast into a deep sleep. “Awake, thou that sleepest;”4 else wilt thou sleep the sleep of eternal death.

Professor! do you expect the grace of God to work as a charm, without, or independent of, means? This were a deadly delusion, casting you into the deep sleep of presumption. Such an idle soul shall suffer hunger /5 The enduring meat is the gift of God; but, like every other blessing of the Gospel, it is given only to la bor.6 The idle mouth — full only of heartless complaints, perhaps sending up a dull prayer for the present quiet of his conscience — shall suffer hunger. The soul can never flourish, if it be not in earnest with God. It may be roused for a while; but only to be cast into a deeper sleep than ever. Now look at the child of God awakened out of a deep sleep; wet out in good earnest for the kingdom; enabled to fight — yea — to conquer. But sleep has followed; and, instead of improving the advantage, a sudden assault of the enemy has laid him low.7 Mind thy work and thy conflict more than thine ease and comfort; else wilt thou be — not a conqueror, but a captive. In time of ease, how naturally, as Bunyan’s pilgrim found it, does the air of the plain make us drowsy! And then the soul, instead of being “satisfied as with marrow and fatness,”8 suffers hunger, and becomes faint for want of its proper nourishment. Nothing but the unceasing prayer and exercise of a mortified spirit can shake off this “baneful disease that cleaveth to us.” Be thou, Lord, our Helper, our Strength, our Physician!

16. He that keepetk the commandment, keepeth Us own soul; but he that despiseth his ways shall die.

The fearing of the commandment is the path of honor.9 The keeping of it is our security. Keep the word, and the word will keep us securely. Our duties are thus identified with our privii Chap. vi. 9 — 11. 2 Matt. xii. 30.

Luke xii. 19. * Eph. v. 14. 5 Chap. x. 4, 5; xx. 4.

John vi. 27, with Heb. vi. 11, 12. 2 Peter i. 5, 11.

7 Invadunt urbem somno, vinoque sepultam. Virg. JEn. ii. 265.

Psalm lxiii. 5. Chap. xiii. 13.

This is the first successful effort to shake ourselves from the deep sleep of slothf nines s; when we “stir up ourselves to take hold of God, “choosing the things that please him, and joining our selves to him. to serve him, and to love his name.”2 Yet the power to keep the commandment is not in a man’s self.3 Is it not God working in us — through — by — with — us ?4 Thus “all our deeds are wrought in him;”5 and nothing is left but the thankful humbling acknowledgment — “Yet riot I, but the grace of God that is in me.”6 Let then the world know, that we do not exercise obedience in a covenant of works, nor reject it as a system of bondage and despondency; but that keeping the commandment evangelically is keeping our own souls — the way of present happiness8 — the seal of everlasting mercy9 — the pathway to heaven.10

But alas! the multitude, instead of keeping the commandment “go at all adventures,”11 careless of their ways, reckless of thenend. It is with them scarcely worth looking into — whether God is displeased or not; whether they be walking in the narrow or broad path; — and what the end of that path may be. Some times they come into the world fresh from the influence of a religious education. For a while they yield alternately to their conscience and their corruptions. They are touched a moment under the convictions of the word, or the corrections of the rod. Yet the want of steadiness and consistency soon sweeps all away into “worse” hardness than before.12 They are “carried away un to their idols, even as they were led;”13 and — slaves of their wills, their lusts, their fancies — they know not; — they care not to know — “that for all these things God will call them to judgment.”14 They despise their ways, and die.

Young people — ‘Ponder the path of your feet.’ Look to it well at every step, that “your ways be established”15 in converting grace — the only security for Christian steadfastness.16 Keep the conscience tender — the Divine rule before your eyes — the promise in the heart. Cherish a pliable spirit for your Father’s guidance. How solemn the warning — He that despiseth his ways shall die. Sinner! would that thou wouldst ponder this death! It is no creation of a distempered fancy. It is the death, which sin bringeth forth to perfection.17 It is the harvest from that seed.18 It is the death such as a soul can die — an eternal reality of infinite — unchangeable misery; the extinction — not of thy being, (that were a boon indeed!) but of thy happiness. What must it be to be immoveably linked with the wrath of God? Yea — to have the wrath of an immortal God filling the conscience of thine immortal soul,

1 Ps. six. 11; cxix. 165. Isa. xxxii. 17. 2 isa. lxiv. 7; lvi. 4 — 6.

3 Jer. x. 23. 4 Isa. xxvi. 12. Phil. ii. 12, 13. s john in. 21.

e 1 Cor. xv. 10. i Chap. x. 17; xvi. 17; xxii. 5.

8 Isa. lxiv. 5. John xiv. 21 — 23. 1 John ii. 5; iii. 24. 9 Ps. ciii. 17, 18.

10 Isa. xxxv. 8 — 10. Rev. xxii. 14.” Lev. xxvi. 21. Marg.

w 2 Peter ii. 20^-22. is i Cor. xii. 2.

M Ecc. xi. 9, with 2 Kings x. 31. Jer. xliv. 17. »s Chap. iv. 26.

“2 Pet. iii. 17, 18. “Jam. i. 14, 15.” Gal. vi. 7, 8.

with all its power eternally enlarging to receive the full and eterna impression. And whilst thou art “going on frowardly in the way of thine heart,“1 remember “there is but a step“” — who knows hdw short a step — how soon taken? — -” between thee and this death.“3 “Why wilt thou die” — when the oath of thy God testifies — “he hath no pleasure in thy death”- — when his gracious voice to thee is — “Turn and live.3 Consider thy ways,”4 Oh! listen — ere thou learn the wisdom of fools — to be wise too late.

17. He that hath pity upon the poor lendeth unto the Lord; and that which ht hath given will he pay him again.

The ordinance of God is, that “the poor shall never cease out of the land.”5 Hence the universal obligation is to have pity upon the poor. This is according to the New Testament standard, which inculcates the spirit no less than the act.6 We must open our heart as much as our hands,7 “draw out our soul” as well as our bread, “to the hungry,”8 thus doubling the alms, by giving a part of our selves. It is possible to “give all our goods to feed the poor,” with out one atom of the true charity of the heart.9 But whatever we give, “if we shut up the bowels of compassion from our brother, how dwelleth the love of God in us?”10 The good Samaritan showed true practical pity. Never let us forget our Lord’s application — “Go, and do thou likewise.”11

The appointment of the Deacons in the Primitive Church ;12 the anxiety of the Apostles when delegating a commission to their brethren ;13 the high commendation of the Macedonian Churches ;H the weekly rule of charity laid down (not enforcing a fixed standard, but “as God hath prospered”)15 — all this shows the acceptableness of this Christian service.

The worldly philanthropist however has no conception of the Divine honor of this principle. If our brother is the object of pity. in truth the majesty of Heaven is concerned. It is lending to the J^ord. Selfishness would evade the obligation under the cover of prudence. But what we give is only a loan, to be paid again, and that with such security, as can never fail. The Lord of heaven condescends to be the Surety for the poor. He takes the debt upon himself, and gives us the bond of his word in promise of payment. Though he has a right to all, and is beholden to none,16 he becomes a debtor to his own. Many acts of kindness have been buried and forgotten. The witness of our conscience is the only fruit. But here is a safe deposit in the very heart of God. It can never be lost or forgotten.17 ‘If then’ — as Bishop Hall writes — ‘we will needs lay up, where should we rather repose it, than in the Christian’s treasury? The poor man’s hand is the treasury of

i Isa. Ivit. 17. 2 i Sam. xx. 3. 3 Ez. xxxiii. 11; xviii. 32

* Hag. i. 5, 7. 8 Deut. xv. 11.

Luke vi. 30 — 36. Col. iii. 12. Comp. Chap. xiv. 21. * Deut. xv. 7, 10.

8 Isa. lviii. 10. 1 Cor. xiii. 3. 10 1 John iii. 17.

11 Luke x. 33 — 37. 12 Acts vi. 2 — 6. 13 Oal. ii. 9, 10.

n 2 Cor. viii. ix. w 1 Cor. xvi. 2. w Ps. xvi. ?k Rom. xi. 36.

17 Matt. x. 42; xxv. 40, Heb. vi. 10.

Christ. All my superfluity shall there be hoarded up, where I know it will be safely kept, and surely returned me.’1

It is indeed an act of faith — often of naked faith, when there seems no hope of return.2 But this is the principle, which “the King delighteth to honor.” Franke’s Orphan Institution stands out before us. Doubtless the experience of the Lord’s people — were it fully brought out — would declare many similar manifestations of His faithfulness to his word. The resurrection day will bring all to light.3 Meanwhile let us admire this his wondrous grace. He puts the desire into the heart — disposes the heart, opens the opportunity, ‘and after all accepts the act,’ as if it had been the Creator’s work, without spot or pollution!

18. Chasten thy son while there is hope, and let not thy soul spare for his crying.

Christian Parents! carefully study the word of God. See here our Father’s wise and loving discipline with his children. “Like as a Father, he pitieth his children” “As one whom his mother comforteth, so will I comfort you.”4 Yet when his children need chastening-; though the flesh cries — spare; though every groan enters into his hearts — he loves so well, that his soul spares them not for their crying* He uses the rod — yea — if need be — heavily.7 He will wither their brightest comforts — children — property, if they turn them to idols; and this — “not for his pleasure, but for their profit.”8 And what child has not blessed him, that he did not refrain his discipline, till it had done “its perfect work?”

Is not this then our pattern — our standard; setting out the sound principles of Christian education? “Fathers, provoke not your children to wrath; lest they be discouraged.”9 But let not the rule — chasten — spare not — be “a hard saying.” Is not tenderness for the child a cover for the indulgence of weak and foolish affections? There is much more mercy in what seems to be harshness, than in false tenderness.10 Let the child see, that we are resolved; that we are not to be diverted from our duty by the ery of weakness or passion. Far better that the child should cry under healthful correction, than that the parents should afterwards cry under the bitter fruit to themselves and children, of neglected discipline. ‘Eli could not have devised which way to have plagued himself and his house so much, as by his kindness to his children’s yin. Parents need no other means to make themselves miserable than sparing the rod.’11 Yet much less of it would be needed, did they govern, as they ought to do, by tke steady decision of a word - — a frown — a look.

But the great force of the rule is its timely application — while there is hope. For hopeless the case may be, if the remedy be de

i Works, viii. 32. 2 Luke vi. 38. Comp. Chap, xxviii. 21

3 Matt. xxv. 34 — 40. Luke xiv. 12 — 14.

4 Ps. ciii. 13. Isa. lxvi. 13. 5 Ex. ii. 23, 24. Judg. x. 16. Psa. lxxxix. 30 — 32. 7 ps. xxxix. 10. 1 Pet. v. 6.

8 Heb. xii. 10. Comp. Lam. iii. 33. Col. Hi. 23. Chap, xxiii. 13, 14.

11 Bishop Hall’s Contemplations, Book xi. vii.

layed. “Betimes”1 — -is the season, when the good can be effected with the most ease, and the fewest strokes. Sharp chastening may fail later to accomplish, what a slight rebuke in the early course might have wrought. But is there not too often a voluntary blindness, that does not choose to see what it is painful to correct? The false notion — ‘Children will be children’ — leads us often to pass over real faults, and consider their tempers and waywardness too trifling to require prompt correction. And thug sin. winked at in its beginning, hardens in all the strength of deep-rooted corruptions. Whereas — who would neglect the most trifling bodily ailment in children, which might grow into serious results? If they cannot be argued with, they must be controlled. How often have we found in after life the evil of fixed habits, which early discipline might have subdued with far less cost of suffering.2 Oh! what grace and wisdom is needed to discipline our minds, judgment, and affections to that tone of self-government, which will enable us to train our children practically for the ser vice of God, and for their own happiness.

19. A man of great wrath shall suffer punishment: for if thou deliver him, yd thou must do it again.

How often does the unchastened child grow up to a man of great wrath, bringing himself into trouble by his boisterous and ungoverned passions! Adonijah, whom “his father had not displeased at any time,” rebels against his brother, and suffers punishment.3 The wretched victim gained nothing by experience. Delivered from one broil, he plunges into another. Indeed who knows what will be the end of undisciplined passion? Cain — a man of great wrath — the murderer of his brother — the punishment that he suffered was “greater than he could bear.”4 The friendly efforts to restrain this wrath must be repeated again and again* — too often ineffectually. Meanwhile the man suffers his own punishment — the miseries of a fierce intestine war — driven about by the fury of his raging lust. Truly “it is a man’s discretion to defer his anger,”6 as the first, often the successful, effort to restrain an indulgence, which leaves him degraded and defenceless.7

After all that man boasts of his self-government, there is a fermentation within, which restraint may bind, but cannot subdue. Wounded pride and unquelled resentment leave the wretched criminal in his brooding chamber within — suffering an intolerable burdun of self-inflicted punishment — What then is the radical cure* “Learn of me, for I am meek and lowly in heart.“8 The glory and encouragement of the gospel is that religion with all its difficulties is a practicable thing.9” My grace is sufficient for thee” — is the cheering -word of Him, who sealed the faithfulness of the promise with his blood. Doubt not then, that” he will perfect

i Chap. xiii. 24; xxii. 15. 2 i Kings i. 6; ii. 24, 35.

s Ibid. i. 50 — 53; ii. 13 — 21. Comp. also 2 Sam. xvi. 7. 1 Kings ii. 46.

Gen. iv. 5 — 8, 13. 5 i Sam. xix. 1 — 11; xx. 32, 33. Verse 11.

7 Chap. xxv. 28 8 Matt. xi. 29. 2 Cor. xii. 9.

that which concerneth us”1 — even to the moulding of the man of great wrath into his own image of meekness, gentleness, and love.

20, Hear counsel and receive instruction, that ihou mayest be wise in thy latter end.

We have just had a word for parents directing their Christian discipline. Here the children are exhorted to humility. Again are they awakened to hear counsel and instruction.2 And constantly do they need the word. ‘; Childhood and youth are vanity.“3 Present gratification is the main object. Oh! remember that the seed, now sown in the season of youth, will produce either blessed or bitter fruit in the latter end. Rich indeed was the harvest from Timothy’s early attention to instruction.4’ Fearful in deed was the judgment upon the scoffers ;5 the awful death of thtf profligate,6 the ruin of the holy nation7 — all the fruit of despising timely wisdom and instruction. Rehoboam8 — and Amaziah9 — might they not have escaped the ruin of their kingdom, had they heard counsel, and thus obtained wisdom in their latter end? ‘I am going to die,’ said a thoughtless King on his death-bed;; and yet I have not begun to live.’ How does the wisdom of mature age depend upon diligence in hearing counsel and instruction — upon “bearing the yoke in the youth” — a “good” thing indeed, fraught with profit.10 Who can refrain, in the sight of the mass of ungodliness, from the weeping lamentation of the man of God: “Oh! that they were wise! that they understood this! that they would consider their latter end!”11

21. There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand.

When God and man were as one, it was “as the days of neaven upon earth.” But ever since the fall, man’s devices and God’s counsel are at opposite. Which will triumph, who can doubt 1 “There is no wisdom, nor understanding, nor counsel against the Lord. I will work and who shall let it? My coun-Bel shall stand, and I will do all my pleasure.“12 We mark this conflict in every-day life. Man looks for advancement. God in mercy restrains him from it. Marts devices are to be rich. God’s wise counsel keeps him poor. Man sets his heart upon enjoying his stores. God in a moment “requires his soul.13 Thus man proposes — God disposes. The devices in the heart of godly Isaac resisted — though in vain, the declared counsel of the Lord. 14 And what is the page of history, but the overruling of marts devices

1 Ps. cxxxviii. 8. 2 Chap. iv. 1, 2; v. 1, 2; vii. 1, 2.

3 Eccl. xi. 10. 4 2 Tim. Hi. 14, 15. 5 chap. i. 25; xxix. 1.

s Chap. v. 9 — 14. * Matt, xxiii. 37 — 39. Luke xix. 41, 42.

s I Kings xii. 12 — 19. 9 2 Chron. xxv. 15 — 20. Lam. iii. 27.

Deut. xxxii. 29. w Chap. xxi. 30. fsa. xliii. 13; xlvi. 10.

Luke xii. 19, 20.” Gen. xxvii. 1 — 7, with xxv. 23.

for the accomplishment of the Lord’s counsel. The malice of Joseph’s brethren was the means of fulfilling the Divine counsel in the salvation of his Church.2 The plot laid for the destruction of Israel furthered their prosperity.3 The vain attempts at opposition to Christ were subservient to the great end of “the determinate counsel and foreknowlege of God.”4 The device of man to pre vent the Apostle’s journey to Rome was signally defeated.5 How vain the impious attempt to “fight against God!”6 <( Woe unto him that striveth with his Maker!“r All is clear above, however cloudy it be below. All is calm in heaven, however stormy it may be on earth. There is no confusion there. One will alone reigns. Every purpose reaches its appointed end —” He is of one mind, and who can turn him? And what his soul desireth. even that he doeth.’*

22. The desire of a man is kindness, and a poor man is better then a liar.

The privilege of doing good is within the reach of all. For when the poor fails, the desire of a man is his kindness, as acceptable as the most expensive proof of love. “If there be a willing mind, it is accepted, according to that a man hath, not according to that he hath not.”9 The dealings of God to his people are grounded on this principle. David’s desire to build the temple was accepted and honored, as the act itself appointed for his son.10 Such also was our Saviour’s estimate of the value of the widow’s mite,11 of the box of ointment poured upon himself,12 of the “cup of cold water given to a disciple.”13 The desire was the kindness, more rich and fruitful than the offerings of self-pleasing abundance.14

Yet the desire must be active — not indolent excitement but “the communication of faith effectual” according to the power given to us.15 Such a desire is far better in the sight of God, in the heart of one of his poor people, than a man with large opportunities and hollow professions, who proves himself to be a liar.15 The poor gives readily. The rich cannot afford. He denies that he has the ability. He promises, and does nothing. The poor man is better than the liar. Only take heed to the motive. Men know not the heart. “The Lord weigheth the spirits;”17 and “the fire will try every man’s work of what sort it is.”18

23. The fear of the Lord, tendeth to life: and he that hath it shall be satisfied: he shall not be visited with evil.

The fear of the Lord as a legal principle, is a privilege to be exempt from.19 As a grace of the gospel, cultivate it to the utter*

i Ps. xxxiii. 10, 11. 2 Gen. xxxvii. 19; xlv. 5, 6. 3 Ex. i. 8 — 12, 17.

Ps. ii. 1 — 6, with Acts iv. 26 — 28; ii. 23. * Acts xxiii. 12 — 15, with 11.

e Ibid, verse 39. i isa. xiv. 9. & Job xxiii. 13.

2 Cor. viii. 12. w 2 Chron. vi. 8; vii. 12 — 17. Mark xiii. 41 — 44.

12 Ibid. xiv. 8, 9. “Matt.Ac. 42.” Luke xxi. 4.

Philemon 6. 2 Cor. viii. 11. w Ver. 1. Ps. lxii 9. IT Chap. xvi. 2.

1 Cor. iii. 13. w Luke i. 74. Rom. viii. 15. 2 Tim. i. 7.

most. Threefold fruit is here set before us — life — satisfaction — security. It tendeth to life — not the mere natural life, common to the ungodly — (though this blessing, so far as is good, is included2) but a heavenly — yea an eternal — life, in the favor and enjoyment of God.3 So far as we are under its influence, we speak, pray, think, and deal with man; as if God was standing by. The genial beams of” the Sun of righteousness’* nourish this holy principle ;4 and soon will it be perfected in the service above.5

Meanwhile the satisfaction which it imparts is a precious privilege. The worldling’s heart is torn with ’ an aching void.’ He travels from one source of his happiness — crying — “who will shew me any good?” “Lord! lift thou up the light of thy countenance upon me” — is the cry and solid satisfaction of a child of God above the best portion of earth.6 Whoever wants, “they that fear the Lord want no good thing. Their souls dwell at ease.”7 He that hath it shall abide satisfied. Is not this the very soul of happiness?

Still an object of fear usually brings dread. ‘But add, whom. He that f ear eth the Lord — That touch turns it into gold. He that so fears, fears not.’8 He has his “confidence and place of refuge.”9 We do not begin to enquire the way. “God is known in the palaces of Zion as a sure refuge.”10 We go to him as a God with whom we are acquainted, and who is engaged in covenant to us. And now taking our sanctuary in God, we sit and sing under his shadow. In this hiding-place how can any evil — properly so called — visit us?11 What is evil in itself will turn to good.12 It cannot separate from God. It will tend only to bind us closer to him. We can tread upon scorpions unhurt, when our conscience is kept tender, and our heart fixed in his ways. We fear not his uplifted arm. But his frown of rebuke “enters into our soul.” His mercy sweeps away the fear of terror. His holiness maintains the fear of reverence. Conscious security only tends more than ever to make us dread departure and separation from his love.

24. A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.

Another forcible figure of the palsy of sloth !18 It so grows on its victim, that he has no heart to do even necessary things for himself; as if he could not take his hand out of his bosom; and would rather suffer the cravings of hunger, than make the exertion of putting his food into his mouth. A melancholy picture it is of many fair intentions and promises, and apparently good beginnings in religion — all stopped for want of the effort to overcome the least hindrance. Every religious duty is a burden. The

1 Heb. xii. 28. 1 Pet. i. 17. 2 chap. ix. It; x. 27.

3 Ps. xxxiii. 18, 19; xxxiv. 11, 12. 4 Mai. iv. 2. 5 Rev. xv. 3, 4.

6 Ps. iv. 6, 7. 7 ibid, xxxiv. 9, 10; xxv. 12, 13.

8 Leighton’s Sermon on Psalm cxii. 7. Chap. xiv. 26. 10 Ps. xlviii. 3*

“Chap. xii. 21. 13 Rom. viii. 28. Heb. xii. 11.

See similar figures Chap. xii. 27; xxvi. 15. Eccl. iv. 5. struggle necessary for prayer — the only means of receiving our spiritual food — is too hard. And the soul that seemed to have been awakened, sinks into its former lethargy; and the effort to rouse it becomes each time fainter and more hopeless.

Some indeed seem to feel little or no exertion to be necessary, a plain proof that they have never been really in earnest about this momentous concern. The conflict is not imaginary. “Woe unto those,” who reposing on the lap of indulgence, “are at ease in Zion.”1 A religion without sacrifice, without diligence, will never open a way to heaven. It is treasuring up unavailing repentance against the latter days. If the work of the day — much more the work of eternity, calls for all diligence, — if the Emperor Titus could mourn, that he ’ had lost a day,’ what will be the stinging remorse of having lost a life! To think, that by a right beginning, followed up by “a patient continuance in well doing,”2 we might have effectively “served the will of God in our generation,”3 so as to have been missed in the world, after we had “fallen asleep;” to think that we might have sown seed for eternity, so that our “memory” instead of “rptting,” would have been “blessed”4 — that all this was wished, contemplated — nay — even resolved — yet not an atom of it accomplished: will not this be a thorn for a dying pillow — perhaps the tormenting worm for eternity?

How then shall we resist this deadly disease? Thomson’s excuse for reposing in his own ‘Castle of Indolence’ was — that he had nothing to do. The want of an object makes an idler of a man of talent. Oh! then have this grand object ever in sight. “To me to live is Christ.”5 Be employed for God and for his Church. Form habits of early energy. Beware of a dreaming sentimentalism. Cultivate bodily activity. Regard the incursions of sloth as the effects of those poisons, which, while they cause sleep — unless counteracted by constant resistance — must prove fa tal. Yet with all these means, never forget the one only principle, that makes them effectual — prayer, unceasing, believing — “looking unto Jesus” — who not only gives life, but liveliness.6

But are we then struggling in the conflict? Forget not to thank God for every victory — yea — for the continued strength, enabling us to persevere in the fight; for the wise dispensation also that appoints this holy conflict, as the means of invigorating our faith, our hope, our meetness for the crown, and our joyful expectation of it. If peace with God is our life, “the joy of the Lord is our strength,”7 our health, our happiness, yet not to be found in a listless enervated habit.

25. Smite a scorner, and the simple will beware: and reprove one that hath wnderslanding, and he will understand knowledge.

There is a difference of opinion upon the profit of punishments.

1 Amos vi. 1. 2 Romp ij. 7. 3 Acts xiii. 36.

Chap. x. 7. 5 Phil. i. 21. 6 Heb. xii. 1, 2. John x. 10.

* Neh. viii. 10.

Some will have it, that, if the will does not give way to reason, forced obedience is of little use. But God’s word and ordinance is our standard, though great wisdom is regarded in the measure and adaptation. Two kinds are here mentioned; each measure 1 out according to the character of the offender; but both wholesome in their results. The scorner is a bold sinner. Smite him, that tlA simple may bewared It may be a timely warning to those thai are ied by him. The taking the ring-leader of a mischievous party may put an end to the combination. This is the benefit of laws. Often an example made, though the sinner himself continues hardened, is for the good of the whole body. Thus ‘God strikes some, that he may warn all.’2

But a man of understanding reprove. There is no occasion to smite. “A reproof entereth more into a wise man, than an hundred stripes into a fool.”3 In the scorner’s case, the profit is to others. In the wise man’s, it is to himself. He will understand knowledge.* His wisdom enables him to profit, and to be thankful for the seasonable check.5 Never let us forget the mercy of being kept from sin, or being restored from it, though it be by our Master’s sharp and gracious rebuke — “As many as I love, I rebuke and chasten; be zealous therefore, and repent.”6

26. He that wasteih Ms father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.

This is alas! not an ideal picture of recklessness. “Without natural affection”7 — is an awful mark of unrestrained depravity. Man is the debased slave of his selfish lust. The profligate may waste his father’s substance by extravagance, and his spirits and health by his ill-conduct. Absalom wasted his father by his uridutiful rebellion.8 And often has a mother’s tenderness been repaid with crushing unkindness — the insolence of an ungrateful son virtually chasing her from her home — her idol becoming her curse! Such monsters in human shape — outraging every principle of humanity — have been found in every generation. Yet seldom do they escape without some mark of retributive justice even in this life.9 And though they may be callous to public opinion, while causing shame and bringing reproach on their names; yet conscience will speak;10 and sooner or later the stroke will fearfully fall. Children! A parent’s sorrows carry a heavy account before the bar of God. If “the commandment be with promise,”11 will not the breach of the commandment cut off the entail of the promise, with an awful and aggravated weight of condemnation 1

’27. Cease, my son, to hear the instruction that causeth to err from tfie words of knowledge.

1 Chap. xxi. 11. Acts xiii 6 — 12,

2 Bishop Hall. Comp. Ex. xviii. 10. 11. Dent. xiii. 11; xix. 20: xxi. 21. Acts r, 1-11. Rev. xi. 13.

* Chap. xvii. 10; xv. 5. * Chap. ix. 8, 9. s p8alm cxli. 5.

6 Rev iii. 19. 1 Rom. i. 30, 31. 8 2 Sam. xv. 1 — 14.

Chap. xxx. 11, 17. w Is. lvii. 20.” Eph. vi. 2, 3.

Hear the same caution from the lips of our Divine Master — “Beware of false prophets. Take heed what you hear.”1 All instruotion is not to life. Teachers of evil — “Ministers of Satan”2 — abound — their instruction, causing to err from the words of knowledge, is more palatable to the perverseness of the heart; more alluring to the inexperience of the young, than solid Scriptural teaching.3 The Apostle reproves the Galatian Church for listening to teachers, causing them to err fatally from the words of knowledge* And would he not have warned us against the same teaching, so fearfully prevalent: placing ordinances in the stead of Christ, or conjoined with him; man’s proud work of voluntary humility and external service in the room of pure simplicity of reliance on the Redeemer’s work? When the soul has thus “fallen from grace.”1 what ground of confidence can we bring before God? What is his service, but the bondage of outward ceremonies, leading to cheerless despondency?

This instruction is not generally a bold and direct departure from truth. Bnt, as in the first temptation,6 it causeth to err sc gradually, that the deviation from the straight line is scarcely perceptible, till the mischief has been accomplished. Had Eve at once ceased to hear, she would not have erred from the words of knowledge. But the success of the first attempt has emboldened the seducer to deal out his deadly poison to her enfeebled children. And what faithful Pastor does not feel a “godly jealousy” for his flock, lest by the same beguilement “they should be corrupted from the simplicity that is in Christ?”7

Often does the warning voice cry — Cease from hearing.3 Needlessly to tamper with error, is “entering into temptation.” Nay it is most hazardous to deal with it at all, ere our minds are thoroughly grounded in the truth, and we have obtained “the good thing of the heart established with grace.”9 Yet we have senses given for discernment. Use increaseth this discernment.10 Increasing clearness should be the matter of daily supplication.11 We are bound therefore to exercise our senses by the plainest commands.18 Our Divine Master distinctly rebukes indolence.13 When the words came with the stamp of an apostle, the appeal to the unerring standard was highly commended.14 Should we give up our judgment to the Church, be it remembered, that “every one of us shall bear his own burden — shall give an account of himself to God.”15 Be the son — not the slave — of the Church. Reverence her just authority. But maintain that right of private judgment, which constitutes our personal responsibility.

This Christian independence however must be held with humility

i Matt. vii. 15. Mark iv. 24. 2 2 Cor. xi. 13 — 15.

a Isa. xxx. 10. Jer. v. 31. * Gal. i. 6, 7; iii. 1 — 4; v. 7, 8.

s Ibid. v. 4. e Gen. iii. 1 — 6. * 2 Cor. xi. 2, 3.

8 ‘Rom. xvi. 17, 18. 1 Tim. vi. 3-5. 2 Tim. ii. 16, 17. Heb. xiii. 9.

1° Ibid. v. 14. 11 Phil. i. 9, 10. M. R. ‘-2 1 Thess. v. 21. 1 John. iv. 1.

13 Luke xii. 57.” Acts xvii. 11. Comp. Isa. viii. 20.

w Rom. xiv. 12. Gal. vi. 5.

and simplicity. Self-will and self-conceit must be carefully restrained. We must not attend the ordinances to try the Minister. We must hear as learners, not as judges; seeking wholesome food, not intoxicating excitement: watchful that a sound appetite does not give place to a spiritual lust. While the right of judgment is our great privilege, the licentiousness of it is a cankering evil.

But what. — if our lot be manifestly cast, and our sphere of Christian obligation opened, where words of knowledge are not found? Let not the ungodliness of the Minister be an excuse for the neglect of Christian ordinances. Activity in the Church will be a quickening means of grace. The constant application of the touchstone will be a preservation from error. The food of the word will be more precious. And who knows but an unenlightened Minister may be given to the power of believing prayer, and to the living influence of godly meekness, patience, and consistency.2

28. An ungodly witness (witness of Belial, Marg.) scorneth judgment, and the mouth of the wicked devoureth iniquity. 29. Judgments are prepared for scorners, and stripes for the back of fools.

Justly is this man called a witness of Belial. Satan himself hath suborned him for his own malicious purposes.3 Scorning — instead of regarding — judgment, his testimony is worthless. He has “cast the law behind his back.” He devours iniquity with greediness, feeds upon it as his proper food, and, sinning without remorse, he is always ready to trade in his deceit, either for gain or revenge.

But in this greedy devouring he has swallowed the hook with the bait. For suck scor tiers judgments are prepared. For such fools as thus “make a mock of sin“4 — stripes are ready for their backs — often inflicted by men, — the instruments of God. Scorners are warned” lest their bands be made strong“5 for judgment, which, however they may despise, they cannot resist —” Can thine heart endure, or can thine hands be strong, in the day that I shall deal with thee? Who shall dwell with the devouring fire? Who shall dwell with everlasting burnings? It is a fearful thing to fall into the hands of the living God.“6 Oh! that thoughtless, light-minded young persons would lay such words to heart! When they join in the laugh of their more hardened companions, and learn from them to scorn judgment, in spite of the accusing of a conscience not yet silenced; let them tremble, lest from ki standing in the way ef sinners;” they may go on to “sit in the seat of the scornful,”* arid may even exceed their companions in despising the threatenings of God.

And when under these slighted judgments, who is to blame for them? ‘Our sin’ — saith Bishop Hall — ’ is our own, and the wages

1 See 2 Tim. iv. 3.

2 See a remarkable instance in the Life of Mr. Walker of Truro.

* 1 Kings xxi. 13. Such was the keen description of the Roman Satyrist — Tarn facile et pronum est superos contemnere testes, &c. Juven. Sat. 13. Chap. xiv. 9. s Isa. xxviii. Ez. xxi. 14. Isa. xxxiii. 15. Heb. x. 31

1 Psxlmi. 1.

of sin is death.” He that doth the work, earns the wages. So then the righteous God is cleared both of our sin and our death. Only his justice pays us what our will needs deserve. What a wretched thing is a wilful sinner, that will needs be guilty of his own death!’1 Blessed — blessed day! — should it ever see him bemoaning himself thus — “Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned j for thou art the Lord my God.”2

i Works viii. 31. a Jer. xxxi. 18.