Proverbs 21

1. The king’s heart is in the hand of the Lord, as the rivers of water: he lurnelh it whithersoever he will.

THE general truth here implied has been before stated — man’s entire dependence on God.6 It is taught here by the strongest illustration — his uncontrollable sway over the king’s heart — the most absolute and unsubjected will. He turns all his most despotic rule — all his political projects — to his own purposes, with the same ease, that the rivers of water are turned by every inflexion of the channel.7 While their course is directed, the waters flow naturally and unforced on their own level. The king’s heart he directs as a responsible agent, without interfering with the moral liberty of his will.

Nehemiah fully acknowledged this prerogative when, having a favor to ask of the king, he “prayed unto the God of heaven.”3 And indeed Scripture witness is abundant. Abimelech’s heart was in the hand of the Lore? for good.9 Pharaoh’s heart was turned towards Joseph.10 The Babylonish monarchs shewed kindness to Daniel and his captive brethren.11 The Persian monarchs countenanced and assisted in the building of the temple.12 The hearts of wicked kings are alike in the hand of the Lord ;13 yet he hath no part in their wickedness.14 The hatred of Pharaoh; the ambition of Sennacherib and Nebuchadnezzar,15 were his instruments for his own purposes. Ahab’s murderous heart was restrained, and 3ven made to accomplish the downfall of Baal.16 The counsels of

i Ps. cxix. 75. 2 Ibid. ciii. 14. Lara. iii. 33. 3 Isa. xxvii. 8. Jer. x. 24.

* Jer. xx xi. 18 — 20.

s Job xxxiv. 31, 32; xxxvi. 9, 10. Isa. xxvii. 9. Heb. xii. 11.

6 Chap. xvi. 1; xx. 24.

7 The allusion evidently is to channels made for the distribution of waters according to will, for gardens or irrigation of fields. See Paxton’s Illustrations, i. 173. Bishop Lowth’s note on Isa. i. 30. Comp. the beautiful figure, Ecclus. xxiv. 30, 31.

8 Neh. ii. 4, 5. 9 Gen. xx. 6. Ps. cv. 14, 15. 10 Gen. xli. 37 — 45. Dan. i. 19 — 21; ii. 47 — 49; iii. 30; v. 29; vi. 1 — 3, &/ Ps. cvi. 46.

w Ezra i. 1; vi. 22; vii. 27; ix. 9. Neh. i. 14; ii. 4 — 9. w Rev. xvii. 16, 17. Ex. i. 8 — 22. Ps. cv. 25. Isa. x. 7. Jer. xiv. 9. I Kins xv’al <P 40 tXPOSITJON OF THE BOOK OF PROVERBS. 30?

the kings of the earth against Christ were under Divine control. Thus does “the wrath of man praise him; and the remainder he restrains,”2 The same Almighty agency is visible by its effects in the minutest affairs. Ahasuerus’s sleepless night;3 Nebuchadnezzar’s divination;4 the appointment of the year of general taxations — these seemingly unimportant events were turning points in the dispensations of God, fraught with immensely momentous results. The history of our blessed, though now calumniated, Reformation shows the same sovereign control of the royal heart. Henry VIII. was employed as an unintentional instrument, and his godly son as a willing agent, in furthering this great work. The recollection encourages us to refer all anxious care for the Church to her great Head; to rejoice that, not kings, but the King of kings reigneth.6 And shall not we be quickened to earnest prayer for our beloved sovereign ;7 that her heart, being in the Lord’s hand, as rivers of water, may be disposed to rule for his glory, as a nursing-mother to his Church8 — a blessing to her people?

2. Every way of a man is right in his own eyes: but the Lord pondereth the hearts.

Let me be thankful for the repetition9 of this weighty proverb; most valuable for the close probing of my heart, and the testing of the vital spirituality of my profession. So “deceitful is the heart above all things”’10 that it deceives — not others only, but — what even Satan never does — itself. Every intelligent Christian bears painful witness to this self-deception. How differently we judge of the same action in others, and in ourselves! Often do we palliate, if not justify, in ourselves the very habits, which we condemn in others. Never therefore is the prayer out of season — “Search me, O God; know me, try me; show me to myself.”11

Hid as the self-deluded professor is from himself — his way is right in his own eyes. But is it right in God’s eyes? The Lord pondereth the heart. Solemn and awakening recollection! He thoroughly reads every heart. And what defilement does he see in those ways that are most right in our own eyes! Saul thought that he was serving God acceptably. But the all-searching eye discovered pride, covetousness, disobedient rejection of his God.12 What more self-satisfying than Israel’s strict fast and humiliation? But the defective motive marred the sacrifice. “Did ye at all fast to me, even to me?”13 Little did the self-complacent ruler suspect the spiritual pride, false confidence, and woiidliness, which his heart-searching God brought to view,14 And how much base alloy is hidden even in a sound-hearted profession! The disciples covered their own spirit under the pretence of vehement zeal for their Master.15 The Lord pondereth the heart —

1 Acts iv. 25 — 28. Comp. John xix. 10. 2 Ps. lxxvi. 10.

3 Esth. vi. 1, 2. 4 Ezek. xxi. 21. * Luke ii. 1 — 7.

s Isa. ix. 6. 7 1 Tim. ii. 1 — 3. 8 Isa. xlix. 23.

Chap. xvi. 2. 10 Jer. xvii. 9.” Ps. cxxxix. 23, 24.

w 1 Sam. xv. 13 — 26. 13 Zech. vii. 1 — 6. Comp. Isa. lviii 3 — 5. Jer. ii. 3&

“Matt. xix. 16 — 22. * Luke ix. 54 — 56.

He “weigheth the spirits”1 — proving exactly what is of him self, and what is of a baser kind — what — how much — there is of God — what — how much — of man. The principles of the heart lie deep. The work may be good in itself. But what are the ends? The same work — according to its end — may be accepted — or be cast away. Jehonadab and Jehu both were engaged in the same exterminating work. With the one it was right service — with the other, vile hypocrisy.2 Self-distrust is therefore the wis dom of true godliness,3 daily — hourly trembling in ourselves; yet readily grounding our confidence in God 1 But for the covering of the High Priest, how could we stand for one moment under the piercing eye of our Judge? Did our dearest earthly friend know what was passing in our thoughts at any one hour, could he ever deem us worthy of confidence? Must not his heart revolt from contact with such vileness? Yet does our gracious Lord — while pondering our hearts, and privy to all their hidden corruptions — forgive — accept — yea — rejoice in us as his people.

3. To do justice and judgment is more acceptable to the Lord than sacrifice.

Did Solomon mean to undervalue sacrifice? Never did man more highly honor it.4 Perhaps the splend-or of his* sacrificial ser vice may have given rise to the national perverted trust in external forms. Sacrifice was appointed as a type of the Great Sacrifice for sin.5 But never was it intended to take the place of that universal moral obedience, which the law of God had from the beginning indispensably required. Yet how soon did man mistake the intention of the ordinance! How easily did he substitute the offering of bulls and goats for the more self-denying service of the heart !6 Israel abounded in the observance of their out ward ceremonials, whil’/ indulging the sin of Sodom and Gomorrah.7 The Corban sacrifice stood in the room of filial obligation.8 The lesser services of “anise and cummin” were scrupulously observed, to the neglect of “the weightier matters of the law — -judgment, mercy, and faith.”1 Justly therefore did our Lord commend the “discretion” of the scribe, who gave the due place and proportion to the ceremonial and moral service.10 Both are his requirements. And a soundly instructed conscience will aim at both. Yet plainly has he in some instances dispensed with the former ;11 never with the latter.12 He has accepted the moral without the ceremonial; but never the ceremonial without the moral, observance. What would the world be without that justice and judgment, which at once “establish the throne,”13 “exalt the nation,”14 and realize to their disciples a true interest in that richest of all possessions — the love of God !15

i Chap. xvi. 2. 2 2 Kings x. 15, 23, 31. 3 chap, xxviii. 26.

4 1 Kings iii. 4; viii. 64 — 66. s Heb. x. 1. 1 Sam. xv. 22. Ps. 1. 13, 14,

f Isa. i. 11 — 17. Comp. Jer. vii. 22, 23. Hos. vi. 6. Amos v. 21 — 26, with Acts vii. 42, 43. Mb. vi. 6 — 8.

s Mark vii. 9 — 15. 9 Matt, xxiii. 23. Mark xii. 3ir -34.

11 Matt. xii. 1 — 7 Acts x. 34, 35. 12 Matt. xxii. 37- 39. Chap. ivi. 12. M Chap. xiv. 34. is Chap. xv. 9. Comp. Isa. lxiv. 5.

We indeed have no sacrifices to place in the stead of these in valuable principles. But the same preference and indeed exaltation of external service prevails among us. Whether under the grosser form of Popery, or the more plausible cover of Tractarian delusion, it is the true religion of man’s heart — something to recommend us to the favor of God — something easier and less humbling, than the “living sacrifice”1 for his service. Christian professor! art thou resting in the shell and surface; or art thou worshipping in the spirituality of service? Dost thou hear the voice calling thee from the dead forms, to seek the living power of godliness? Those externals, that stand in the place of a consecrated heart, are the delusion of the great deceiver. Let thine heart be with God, walking with him in the sound exercise of Christian obligation.

4. An high look, and a proud heart, and the plowing (the light, Marg.) of the wicked, is sin.

Another stamp of abomination upon pride !2 We cannot mistake the mind of God so continually declared. Yet so many shapes does this sin assume, that until the Spirit of God shows a man to himself, he rejects the idea of any concern in it. Nay — he will be proud of his very pride — proud of a high spirit counting a Christian mean and cowardly, who in the true spirit of the Gospel, yields up his rights to a stronger hand.3

But not only the haughtiness, but even the natural actions — the plowing — of the wicked — is sin. “This is an hard saying — who can hear it?”4 How can the plowing of the soil — in itself a duty5 — become a sin? The motive determines the act. The most na tural actions are inculcated for Christian ends.6 They become therefore moral actions — good or bad — according to their motives. The man, who plows the soil, acknowledging God in his work, and seeking his strength and blessing — “does it” acceptably “to the glory of God.” It is essentially a religious action. But the wicked, who does the same work without any regard to God — for want of a godly end — his plowing” is sin.7 His idleness is sin against a plain command.8 His industry is the sin of ungodliness — putting God out of his own world. The substance of his act is good. But the corrupt principle defiles the very best action.* “Every thought, every imagination, of the natural heart” is unmixed •’evil.”10 If the fountain-head be bitter, how can the waters be pure? Sin indeed defiles every motive in the Christian’s heart.

1 Rom. xii. 1. 2 Chap. iii. 34; viii. 17; xvi. 5.

3 Matt. v. 39 — 41. 1 Cor. vi. 7. * John vi. 60.

s Gen. iii. 19. 1 Cor. x. 31. Col. iii. 17.

7 ‘Holy intention is to the actions of a man that, which the soul is to the body, or form to its matter, or the root to the tree, or the sun to the world, or the fountain to the river, or the base to a pillar. Without these, the body is a dead trunk, the matter is sluggish, the tree is a block, the world is darkness, the river is quickly dry, the pillar rushes into flatness and ruin, and the action is sinful, or unprofitable and vain. Bishop Taylor’s Holy Living, chap. i. sec. iii.

* 2 Thess. iii. 10. 9 Tit. i. 15. Gen. vi. 5.

But here it is the substance of sin. In the one case it is infirmity of walk in the straight path. In the other, it is an habitual walk in a crooked path. With the wicked — ’ his eating as well as his gluttony; his drinking as well as his drunkenness; his commerce, negociation, and trafficking, as well as his covetousness, and inordinate love of the world; are all set down and reckoned by God for sins, and such sins as he must reckon for with God.’1 Fearful in deed is his condition. Would that he could see it! Whether he prays2 or neglects to pray3 — it is abomination. He cannot but sin; and yet he is fully accountable for his sin. To die — is to plunge into ruin.4 To live in unregeneracy is even worse; it is daily “heaping up wrath against the day of wrath.“5 Ought he then to leave his duties undone? ‘The impotency of man must not prejudice God’s authority, nor diminish his duty.’6 What then ought he to do? Let him learn the absolute necessity of the vital change — ‘Ye must be born again.”7 The leper taints every thing that that he touches. But let him seek to the Great Physician, whose word is sovereign healing ;8 whose divine blood cleanses from every spot.9 His nature once cleansed, his works will be clean. His thoughts and principles, all will be for the glory of God; all acceptable to God.10

5. The thoughts of the diligent tend only to plenteousness; but of every one that is hasty, only to want.

The diligent is usually contrasted with the slothful :n here with the hasty. The thoughts of each work their own fruit — for plenteousness, or for want. The patient plodding man of industry perseveres in spite of all difficulties; content to increase his substance by degrees, never relaxing, never yielding to discouragement. This care of diligence is profitable under the blessing of God.12 ‘Thou mayest as well expect’ (says an old writer) l riches to rain down from heaven in silver showers, as to provide for thy family without industry in thy calling.’13 Haste has much of diligence in its temperament. But as indolence is its defect, this is its excess — its undisciplined impulse. The hand too often goes

1 Bishop Hopkins’s Works, ii. 481. 2 Ver. 27. Chap. xv. 8. Isa. i. 13.

3 Psalm x. 4. * psalm ix. 17. Matt. xxv. 41 — 46. 5 Rom. ii. 5.

6 Bishop Reynolds’s Works, p. 94. John iii. 7. 8 Matt. viii. 1 — 3.

9 I John i. 7.

10 Tit. i. 15, first clause. Many good commentators, following the old versions, adopt the marginal reading. (Comp. xiii. 9; xxiv. 20. Job xxi. 17.) But as the word is used in a similar sense (chap. xiii. 23,) and as our version is well supported, and gives a most important meaning, we have been content to adhere to it. Bishop Patrick explains the plowing in the figurative sense of devising. But as the two first illustrations in the veree are literal, it seems more consonant to unity to take the third on the same ground — ‘What can they (the wicked) think, say, or do; even when they eat, play, fast, or pray, they are always under the guilt of sin, because all flows from an impure heart, and the bad tree cannot bring forth good fruit V Matt. vii. 18. Cartwright in loco. ‘The wicked man hath a haughty look and a proud heart. Neither are his dispositions only sinful. But those — his very actions and endeavors — which in another man would be harmles are in him no other than sin.’ Bishop Hall. See also Scott in loco.

Chap. x. 4; xii. 24, 27; xiii. 4. 12 Chap. x. 22.

Swinnock’s Christian Man’s Calling, Part. i. 345. before, and acts without, the judgment. The hasty man is driven under a worldly impulse into rash projects; and high-raised delusive expectations he finds to be the short and sure road to want.* Need we remark — how rich the harvest of Christian diligence of patient perseverance in well-doing — “eternal life?”2 The heavenly race is not to be run by so many heats, but by a steady course. “Run” — not with haste or speed — but “with patience, the race set before us.”3 The seed springing up in haste withered.4 Excitement is delusion, and ends in disappointment. What so important as to cultivate a deep work of grace, pervading the whole man, and abounding with fruit to the glory of God 1

6. The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. 7. The robbery of the wicked shall destroy (saw, Marg.) them, because they refuse to do judgment.

A graphical picture of the hasty spirit — its own crooked ways tending to want. Treasures may be gotten by lying. But they become vanity. They are “put into a bag with holes,”5 and sink away. They are like a ball tossed to and fro by a withering blast, or dust and chaff before the wind.6 Unrighteous gain is a dear bargain. The wrath of God mingles gall and bitterness with the wages of iniquity.7 Eagerly did Judas desire to get rid of his ill-gotten treasure as an intolerable curse. Yet he could not fly from his torturing conscience. He sought death, and he found it.8

Indeed it is with the ungodly, as if they sought death as their re ward. So fondly do they love the way of eternal death! Their own sin is the seed of destruction. Their robbery virtually destroys them.9 And who can they blame but themselves? It is not ignorance, or inconsideration, but wilfulness, that destroys — because they refuse to do judgment. “Know ye not, that the unrighteous shall not inherit the kingdom of God?“10 — that “the wages of sin” invariably — inevitably — ‘: is death”!11 What else did the robbery of Achan and Gehazi bring to them?12 Short in deed was the enjoyment of Ananias and Sapphira in “the part of the price kept back” at the expence of a lying tongue — Sudden and everlasting destruction was their doom — a beacon to worldly professors — half-hearted — self-deceiving! 13

1 Chap. xix. 2; xxiii.5. 2 Rom. jj. 7. Comp. Heb. vi. 11, 12.

3 Heb. xii. 1. 4 Matt. xiii. 5, 6, 20, 21.

5 Hag. i. 6. s Chap. x. 2; xxii. 8. Jer. xvii. 11.

7 Zech. v. 3, 4. Comp. Isa i. 23, 24. Jer. vii. 9 — 11, 15. Ezek. xxii. 13, 14. Hab. ii. 6 — 8.

8 Matt, xxvii. 3 — 5. Chap. i. 11, 18, 19; xxii. 22, 23. Hab. ii. 10 — 13. 1° 1 Cor. vi. 9. Rom. vi. 23. 12 jos. vii. 21 — 26. 2 Kings v. 20 — 27.

13 Chap. xii. 19. Acts v. 1 — 10. The marginal reading seems to imply aggravated destruction — probably with shame. Comp. 2 Sam. xii. 31. Heb. xi. 37. Also Luke xii. 46. ‘Search your chests; search your hearts, all ye that hear me this day; and if any of you find any of this adulterated gold among your heaps, away with it. As you love yourselves, away with it. Else know, that, as Cltirysostom wittily says — ‘You have locked up a thief in your counting-house, who shall carry away all: and — if ye look not to it the sooner — your soul with it.’ Bishop Hall’s Sermon on the Righteous Mammon, Works, v. 109, 110.

8. The way of man is froward and strange: but as for the pure, his work if right.

Observe the striking contrast — man by nature; man by grace Who will say that man is now, as he first came from his Maker’s hands?1 How is he born? Froward, “as a wild ass’s colt.”2 How soon does he develope his nature! “Foolishness is bounc! up in the heart of a child — childhood and youth are vanity.”3 Need we add that this is a strange way ‘! How strange from God who made and loved him! Turned from God — “turned to his own way;”4 with no law but his lust, no rule but his will ;5 loving his own liberty, but despising true liberty; made by his own self-delusion “the servant of corruption”6 — ignorant licentious — wanton; lusting only to be the fountain of his own happiness — the maker of his own sufficiency.

Take him in his noblest path — the pursuit of wisdom. Here too his way is froward and strange. Is not forbidden wisdom his delight, wisdom — not as wisdom — but as forbidden — “intruding” into the counsels — prying into the ark — of God ?7 Such wag the first lusting of frowardness — not desiring to know God, which “is life eternal;”8 but to know as God which was pride in its principle, and death in its issue.

But man — by grace made pure — new “created in the image of his God“1 — mark him well — his will now conformed to God; his actions regulated by his perfect standard. Therefore his rule and aim being right, his work is right.” He lives now — as does his divine Saviour — “to God.”12 Such is the dignity of his great object! Such his fellowship with his glorious Head! Such his earnest of heaven, and growing meetness for it! Oh I the mercy of being turned from our own froward and strange way to the pure

service of our God! Yet such remains of the frowardness still

such intricacies of self-deceitfulness — such twisted workings of depravity — that — O my God — show me to myself, so far as I can

bear the sight, that I may be kept humbled — self-abased always

near my Saviour — always’ applying his precious blood — always covering myself in his pure and perfect work of righteousness!

9. It is better to dwell in a corner of the house-top, than with a brawlino- woman in a wide house (a woman of contention in a house of society, Marg.)

In the spacious houses in the East several families lived together in society. A brawling woman would be a grievous disturbance to the little community; and a peaceable man would prefer the corner of the housetop,13 exposed to all the inconveniences of wind and weather; to the ample accommodation of a wide house in the atmosphere of contention.14 A solitary life without would be better

Eccl. vii. 29. 2 Job xi. 12. 3 chap. xxii. 15. Eccl. xi. 10.

* Isa. liu. 6. s Eph. ii. 3. Tit. iii. 3. 6 2 Peter ii. 19.

7 Col. ii. 18. 8 john xvii. 3. 9 Gen ft 5

;° Ephes. iv. 24. u Tit. i. 15. ia Rom. vi. 10, 11.

w Comp. Deut. xxu. 8. Jos. U. 6 — 8. 2 Sam. xi. 2. Acts x 9” Vene 19; xxv. 24.

than a quarrelsome life within. Some intervals of comfort might be abroad; none at home. Infinitely greater is this trial, when it comes from a man’s own flesh; when she, who ought to be “a crown to her husband,” becomes “rottenness to his bones;’51 when she that is bound to be his choicest treasure, becomes his piercing scourge. ‘It cannot but be a miserable thing to behold, that yet they are of necessity compelled to live together, which yet cannot be in quiet together.’2 The intent of the Divine ordinance is here contravened. For it would seem “good for the man to be alone,” rather than his “help-meet”3 should turn to be his hindrance and his curse. But how many bring this bitter trouble upon them selves! They plunge into the important connexion on adventure; with no thought of the duties to be done, the temptations to be avoided, the crosses to be borne. They never sought direction in the momentous choice. The wife, not being sought from the Lord, came not from him, and brought no “favor of him.”4 Lust, avarice, or waywardness, brought a calamity, that no external accomplishments, no advantages of riches or rank, could for a moment counterbalance.

The only safe entrance into this ’ honorable estate’ is when each party — as Chrysostom instructs — commit themselves to God — ‘Bestow me as thou wilt, and on whom thou wilt.’5 The only security for happiness is when, with due regard of mutual fitness, mutual love is grounded reverentially upon the ordinance, which makes of “twain one flesh.“6 Contentions will be restrained by the preventive habit of Christian discipline. Each will consider, that passion improves nothing, and patience much, and that it is far better to” give place7’ to each other, than “to the devil.”7 The husband in his claim for submission will remember, that he has found — not a servant, hut a wife. She on her side, will riot forget the beauty and order of graceful sacrifice and ready concession; and that her glory is departed from her, should she lose “the ornament of a meek and quiet spirit” — lovely in the sight of man — and “in the sight of God of great price.”8 ‘Each severally performing their faithful duties, every thing around them acquires firmness arid stability.,9

10. The soul of the wicked desireth evil: his neighbor findeth no favor in his eyes.

A lively portraiture of Satan himself! not only doing, but desiring evil! Evil is the very nature of the wicked. What wonder then if his very soul desireth it? His “heart is fully set to do it.”10 He craves it as his appetite, his main delight.11 What “fitting for destruction” must there be in vessels thus full of sin, and therefore full “of wrath!”12 And here lies the difference between the godly and the wicked; not that the one is pure from evil, and the other

1 Chap. xii. 4. 2 Homily on Matrimony.

3 Gen. ii. 18. Chap. xix. 14; xviii. 22. * Homil. in Coloss.

Gen. ii. 24, with xxiv. 67. 7 Eph. iv. 27. 8 1 Pet. iii. 4.

Chrysost. in Coloss. Horn. x. 10 Eccl. viii. 11.

“Chap. iv. 16; xii. 12; xiii. 19. 12 Rom. ix. 22.

commits it; but that the one does it from constraint — the other from delight. The one testifies — “What I hate” — the other — What my soul desireth — “that do I.”1 As the essence of this native cherished principle — self to the wicked is both his god and his object. Intent upon his own will — not only his enemy, or a stranger — but even his neighbor, who might have a claim upon him, findeth no favor in his eyes. His charity does not extend beyond his own door.2 No one is regarded, who stands in the way of his own interest. Friend and brother must give place to selfish gratification.

Such is sin in its hateful character and baneful fruits. “Men are lovers of their own selves — hateful, and hating one another!”3 Look at the man of God — his heart enlarged and softened with the pervading influence of the gospel. Where is the neighbor in distress, that does not find favor in his eyes ?4 “Charity seeketh not her own”5 — is his spirit. “Bear ye one another’s burdens”6 — is his rule. “The members of the body have the same care one for another.”7 Oh! for a larger measure of this gracious spirit — “as the dew of Hermon descending upon the mountains of Israel,”8 upon the church of God!

11. When the scorner is punished, the simple is made wise: and when the wise is instructed, he receivetk knowledge.

This proverb in substance has been given before,9 as an instructive illustration of the Lord’s providential discipline. No stroke of his rod is without its effect. The blow that strikes one, reaches two — the scorner for punishment; the simple for improvement. If the punishment be without fruit to the scorner,™ it reads a lesson of wisdom to the simple, who had been, or were in danger of being, misled by his evil example.11 Nay — even the man of God learns a lesson of love mingled with wholesome trembling, from this awful dispensation. “Thou puttest away all the wicked of the earth like dross; therefore I love thy testimonies. My flesh trembleth for fear of thee; and 1 am afraid of thy judgments.”12

The wise — though already taught of God — through his daily teaching thankfully receives increasing knowledge.1* Among his most fruitful lessons are the instructions of the rod — instructions (mark the difference of the terms) — not punishment. Often does the teaching rod seal the teaching law. And the well-disciplined child is ready with his acknowledgments — “Blessed is the man, whom thou chastenest, O Lord, and teachest him out of thy law. I will bless the Lord, who hath given me counsel; my reins also chasten me in the night season. It is good for me that I have been afflicted, that I might learn thy statutes.”14

1 Rom. vii. 15 — 21, with vi. 12, 16, 17. 2 1 Sam. xxv. 4 11.

9 2 Tim. iii. 2. Tit. Hi. 3. Luke x. 31 — 35. 1 Cor. xiii. 5.

6 Gal. vi. 2. 71 Cor. xii. 25, 26. Ps. cxxxiii. 3.

Chap. xix. 25. »° Isa. i. 5. Jer. v. 3” Ps. lxiv. 7 — 9.

la ps. cxix. 119, 120. Comp. Heb. x. 26 — 31. 13 Chap i 5

Ps. xcii. 12; xvi. 7; cxix. 71

12. The righteous man wisely considereth the house of the wicked: but God overfiroweth the wicked for their wickedness.

The punishment of the wicked reads a lesson not only of love and trembling, but of wise consideration. Yet many are the perplexing mysteries of Providence. The righteous man does not always see with his right eyes. The prosperity of the wicked staggers his faith, excites his envy, and induces hard thoughts of God. But when he looks with the eye of faith, he sees far beyond the dazzling glory of the present moment. He wisely considereth their house — not its external splendor and appurtenances — but how it will end. He justifies God, and puts himself to shame.2 “Shall not the Judge of all the earth do right?”3 Here we rest, until he shall “arise and plead his own cause,” and “with the breath of his mouth, and the brightness of his coming, destroy”4 the very existence of evil. Meanwhile — when the superficial eye sees nothing but confusion, let the righteous man wisely consider lessons of deep and practical profit. The shortness of the prosperity,1 and the certainty of the overthrow of the wicked ;6 the assurance of a day of recompense ;7 the conjtrast of the substance of the godly for time and for eternity8 — these are the apprehensions of faith. Do’ they not marvellously set out the perfections of God, and call to each of his children — “My son, give glory to God?”

13. Whoso stoppeth Ms ears at the cry of the poor, he shall also cry himself, but shall not be heard.

If there were no poor, much of the word of God, applying to their comfort, and directing our obligations — would have been written in vain. The obligation implies not only an helping hand, but a feeling heart; hearing the cry of the poor with sympathy,9 cheerfulness,10 self-sacrifice.11 The stopping the ears implies cruelty12 or insensibility ;13 turning away from real and known distress ;14 any kind of oppression; beating down “the hire of the laborer”15 beyond the power of earning the necessaries of life; and neglecting, so far as is in our power, to defend them against oppression.16

Sometimes indeed it might be our duty to stop our ears. The law of God discountenances the trade of begging, with all its pathetic cries and appeals.17 To retain therefore the poor in idleness, however compassionate or self-pleasing the motive, is to encourage

I Ps, lxxiii. 2 — 14. 2 ib. verses 16 — 22.

3 Gen. xviii. 25. 4 psaim ixxiv< 22; lxxxii. 8. 2 Thess. ii. 8.

s Job xx. 4, 5. Ps. xxxvii. 35, 36.

6 Chap. xii. 7; xiii. 3 — 6; xiv. 4; xv. 25. 2 Pet. ii. 4 — 9.

7 Job xxi. 28 — 30. Ps. lviii. 10, 11. a Job xxii. 15 — 20. Ps. lxxiii. 23 — 26 Deut. xv. 7 — 11. Isa. lviii. 6 — 9. ™ Rom. xii. 8. 2 Cor. ix. 7.

II 2 Cor. viii. 1 — 4. Howard’s rule — so nobly expounded by his own self-denying devotedness — is a fine comment on this example — ‘That our superfluities give way to other men’s convenience; that our conveniences give way to other men’s necessaries and that even our necessaries sometimes give way to other men’s extremities.’ See his Life.

12 Comp. Acts vii. 37. 13 Chap. xxix. 7. Comp Neh. v. 1 — 8.

Luke x. 30 — 32 is jam. v. 4. ie Luke xviii. 2 — 4.

* 2 Thess. iii. 10.

—if not to participate in — sin. Considerate discretion — not feeling — should direct our charity. Honest distress taxes most of us to the utmost of our power; considering our responsibility to put out all that we have — little or much — to the most profitable use. Yet ever let the withholding of charity be a constraint upon our feeling, not the indulgence of our selfishness. Count it a privilege, no less than an obligation, to minister to the poor. Ponder it as conformity to our Divine Master’s spirit and work.2 Consider niggardliness in giving; the useless expenses that abridge our power of helping; luxuries, while our brethren are starving around us; restraining the full extent of what we ought and might give — all this as virtually stopping our ears against their cry. Covetousness and sensuality harden the heart; and when the heart is hard, the ear is deaf.3 This sin was wrongfully charged upon Job.4 But wherever it be found, the stamp of Divine displeasure is fearfully marked ;5 and the great day will openly stamp it as the ground of condemnation.6

And even now — as the selfist’s hardness shows no love to God,7 he will find no love from God. “With the same measure that he meted withal, it shall be measured to him again.”8 Did he stop his ears at the cry of the poor? God will stop his ears against his cry.9 He that would not give a crumb on earth, was denied a drop of water in hell.10 “He shall have judgment without mercy, that hath showed no mercy.”11 Christian professor! study the character of thy God — “pitiful, and of tender mercy;”12 and be like him. Remember — “bowels of mercies — kindness” are the mark and ornament of the elect of God.13

14. A gift in secret pacifieth anger: and a reward in the bosom strong wrath

We have before noticed14 cases of resentment, where a legitimate and prudent distribution of gifts may quell the storm, and restore the calm. But a gift in secret implies a perversion;15 else why should the light be dreaded?16 Both parties are involved in the guilt. The giver acts as a tempter. The receiver wilfully breaks the law of God.17 The passions of men are easily charmed. Rarely will a covetous man be so angry with his friends, as not to be pacified with his gift, especially when, given in secret, it tells no tales. A reward in the bosom to such a man is stronger far than strong wrath; and when it has shown its errand, the melting process is rapidly accomplished.18 Thus is the wounded pride expelled by another ruling passion — avarice! Who then can excuse himself in the indolent cry — ‘I cannot help my passion or gain any

1 Chap. xxix. 7. 2 Matt. xiv. 14 — 21. 3 1 Sam. xxv. 10, 11, 36, 37,

Job xxii. 5 — 7, with xxix. 16; xxri. 6, 17 — 20.

Chap. xi. 24, 26; xxviii. 27. Jer. xxxiv. 10 — 22. Matt, xviii 30 — 34. Matt. xxv. 41 — 45. t 1 John iii. 17.

Luke vi. 38. Comp. Jud. i. 6, 7. 1 Sam. xv. 33. Job xxxiv. 24 — 28. Zech. vii. 9 — 13. See Ecclus. iv. 4 — 6. Luke xvi. 21, 24, 25. Jam. ii. 13. Ibid. v. 11.

Col. iii. 12. H Page 249. Chap. xvii. 23.

John iii. 20. Ex. xxiii. 8. Deut. xvi. 19. is Eccl. x. 19.

power over it V Secret covetousness cankers many a plausible exercise of forbearance. How do we need a close watch and keeping of our own hearts, in order to a Christian walk with God!

15. It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.

It is not that the just does judgment. Conscience may dictate this — at least externally — while the bias of the heart is on the side of sin. But it is joy to the just to do it. His rest, purpose, affections — all centre in it. He has as much delight in doing judgment, as “the soul of the wicked desireth evil”1 — as his own soul ever desired it.2 It is joy ‘, but only to the just.3 To the mere professor of religion it is conviction — fear; the service of a slave. He knows God only as a Master, and conceives of him as a task-mas ter. He has never known him as a Father, and therefore never served him as a child. It is this service — is it not — Christian? that identifies holiness and happiness, and brings its own rewards with it, as naturally as heat accompanies fire, and beams flow from the sun. — Such is its refreshing, its smiles, its income of happiness, that “the way of the Lord is strength to the upright.”4 Was it not thus with our beloved Lord? He could say — “I delight to do thy will, O my God. My meat, that the world knows not of, is to do my Father’s will, and to finish his work.”5 Oh! that the servant might be in spirit like his Lord!

*What then is the gloom and sadness charged upon religion? Truly the children of this world have never tasted the clusters of Canaan. How then-can they know their sweetness? Christian! look up, and be cheerful, for the honor of your God and his gospel. Live not as if some affliction had happened to you; but as one snatched from destruction — as a child of God — an heir of heaven. Let the world see in you, that the “work of righteousness is peace,” and “the yoke of Christ is easy;”• — nay — that the sharpest sacrifices for him are sweet; that there is more pleasure in “plucking out the right eye” for him, than in using it for sin or for Satan. And then think further, if this be the happiness amidst all the clogging hindrances of sin, what will it be, when these hindrances shall be removed, and we shall serve him without sin forever !7 If such be the wilderness, what will the Canaan be!

But what know the ungodly of this reality? Sin is to them a mockery8 — a sport9 — even a joy.10 But never can it be their solid joy. It is their weariness — never their rest.11 To the workers of iniquity belong only vanity and disappointment, ending in destruction.12 Hear the testimony of God — “Destruction and misery are in their ways, and the way of peace have they not known. There is no peace, saith my God, to the wicked.”13

i Verse 10. 2 Eph. ii. 2, 3. Tit. iii. 3. 3 ps. xxxii. n. xcvii. 11, 12.

Chap. x. 29. s Ps. xl. 8. John iv. 32 — 34. Isa. xxxii. 17. Matt. xi. 3(X 7 Rev. vii. 15; xxii. 3. Chap. xiv. 9. 9 Chap. x. 23; xxvi. 18. 19.

Chap. xv. 21. ‘i Isa. xlvii. 13; lvii. 10, 20. Jer. ix. 5.

w Chap. v. 22. Matt. vii. 23. 13 Rom. iii. 16, 17. Isa. lix. 7, 8j lvii. 21.

lf>. The man that, wandereth out of the way of understanding, shall remain in the congregation of the dead.

This seems to describe the fearful and irretrievable ruin of apos« tates. God has opened the way of understanding. The wan* dering out of it implies, that the man was once in it; at least that he was instructed, and professed to walk in it. The end of wilful wandering is eternal death. Such was the character and end of the wicked son of Jehoshaphat ;2 and the rebellious children of godly Josiah,3 apostates from the religion “received by tradition from their fathers.”

But — not to go to olden times. It is no rare sight to see the children of godly parents cast off the privileges of their birth right, as despised in their eyes. Early instructed in “the Holy Scriptures;” instead of “continuing in the things which they have learned, and been assured of,”4 they have “loved to wander”* They have never proved a real apprehension of the substance of truth — never a just appreciation of its value. The way has been too strait — too humbling. Novelties have been preferred: self-confidence indulged; self-pleasing delusions cherished; the want of godly sincerity has darkened the path ;e conscientious error, varnished with external holiness, is readily admitted; and the man, destitute of a solid scriptural standard, wanders out of the way of understanding.

Wandering indeed is man’s fallen nature.7 But light, conviction, advantages of instruction, awfully aggravate the responsibility.8 Take care of the first wandering step — whether it may be in doctrine or in practice. It may fix in a state of apostacy; like Bunyan’s blinded wanderers out of the straight path, who were found among the tombs — remaining in the congregation of the dead. A special mercy will it be, if the wayward wanderer does not find his last and final remaining among ’ the mighty dead,’ “to whom is reserved the blackness of darkness forever.”9 “It had been better for him not to have known the way of righteousness, than, after he has known it. to turn from the holy commandment delivered unto him.”10 Let such as Ije remember, that remaining among the congregation of the dead shows their character, their state, and their home; and that, though they be by birth Abraham’s children, born of godly parents; yet, wandering out of the way of understanding, they are out of the way of life.

One can only wish to view such sad apostates, as Faithful and Hopeful did, with tears gushing out of our eyes, silently pondering.

i Psalm cxxv. 5. 2 3 Chron. xxi. 1, 4 — 6, 18, 19.

3 Ib. xxxvi. 1 — 17. Jer. xxii. 17 — 19, 28 — 30.

2 Tim. iii. 14, 15. 5 jer. xiv. 10. Matt. vi. 23.

7 Isa. liii. 6. 8 ib. xxviii. 12, 13. Comp. Zeph. i. 4 — 6.

9 Jud. 12, 13. ‘Mighty dead.’ See Dr. Good’s note on Job xxvi. 5. Parkhurst and most critics consider ‘intensity to be implied. Comp. Isa. xiv. 9. See on chap. ii. 18, page 18, n. 4. Dr. Graves quotes this text with several others in this Book (iv. 18, 19; viii. 35, 36; xii. 28; xiv. 32) in evidence of the knowledge of the future state under the old dispensation. Lectures on Pentateuch, Part iii. Lect. iv.

w 2 Pet. ii. 2.

Do they not stand as warnings to us, that we should tremble — yea — “rejoice with trembling?”1 While we “stand by faith,” must we not remember the needful caution — “Be not highminded, “but fear?“2 Ever let us combine self-distrust with our Christian confidence;” fearing lest a promise being left us of entering into rest, any of us should seem to come short of it;’*• thankful alike for the warnings to make us fear, and for the encouragements to preserve us from despondency.

But the great mass are also here described. They never profess; they never have professed. They know that “wisdom crieth without,” yet they “refuse to -hear the voice of the charmer.”4 Many will occasionally hear, yet “they gow their way, and straight way forget what manner of men they were.”5 Noah’s mighty congregations were of this character; and they remained in the congregation of the dead.6 And will not every one, who, with the opportunities to attain wisdom, refuses, departs, turns away — be found here — “dead in their trespasses and sins”7 — dead eternally?

17. He that loveth pleasure shall be a poor man; and he that loveth wine and oil shall not be rich.

What then? are we to have no pleasure? This were indeed to drive men from religion. Why — pleasure is the very character of the ways of God ;8 pleasure infinitely more satisfying “than in the time that corn and wine increased.“9 Are we not — again — to rejoice in our earthly comforts?” The living God giveth us richly all things to enjoy.“10 This large flow of happiness is more than doubled by the rule of” thanksgiving.“11 Yet, strange as it may seem — the way to enjoy pleasure is not to love it; to live above it;12 to “rejoice as though we rejoiced not; to use the world, as not abusing it.“13 The man bent upon pleasure — giving his whole heart and time to the love of it — sacrificing to it all his prudence and foresight — is surely on the high road to poverty.1* On the same road is he that loveth wine — under the power of a” mocking delusion.“15 He that loveth oil — one of the most precious fruits of Canaan16 — may find, that u those who could not live without dainties come to want necessaries.”17 But the most melancholy sight in the universe is the man who sacrifices to the love of pleasure the interest of his immortal soul. Salvation is thrown away as a

1 Psalm ii. It. 2 Rom. xi. 20.

3 Heb. iv. 1. 4 chap. i. 18. Ps. lviii. 5. Jam. j. 34.

6 I Pet. iii 19, 20. 2 Pet. ii. 5. 1 Eph. ii. 1. a chap. iii. 17.

Ps. iv. 6, 7. 1° 1 Tim. vi. 17. Comp. Eccl. ii. 26; iii. 22; ix. 7 — 9

11 lTim.iv.4,5.

12 It is a fine remark of Cyprian’s — ‘The greatest pleasure is to have conquered pleasure; nor is there any greater victory, than that which is gained over our own appetites.’ De bono Pudicitiae. i* Verse 20. The instance of the profligate, v. 10, 11: of Sampson, Judg. xvi 1 — 21; tf the Prodigal, Luke xv. 13-16. Chap. xx. I; xxiii. 21.

l« Deut. viii. 8; xi. 14. Judg. ix. 9. Ps. xxiii. 5. Mic. vi. 15. Hab. iii. 17. w Henry in loco. Comp. Isa. ixxii. 9 — 12 5 xlvii. 8, 9. Zeph. ii. 15. Rev. xviii. 7 thing of naught. Fearful indeed is the poverty — the utter — eternal ruin of this wilful infatuation. ‘’ Woe unto you that are rich; for ye have received your consolation! Son! remember! that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.”2

Christian! you wonder not, that those who know not heaven, should take their portion on earth. But should not the heirs of heaven live above the love of earth, having no*more sympathy with the sensual devotee, than with the pleasure of “the sow wallowin in the mire?” Mark well the danger and temptation — the need o unceasing watchfulness,J,hat in the necessary use you keep within its due measure — the heart loosened here and fixed above.3 For should you be growing in the love of earthly pleasure, youshali be a poor man indeed — growing indifferent to prayer; heartless and dead to God; fancying shadows to be substance, and despising the true substance as a shadow. Heavenly pleasures will lose their sweetness, as earthly pleasures are relished. Keep then ever before you the witness of your better experience — the emptiness4 and bitterness5 of the world’s pleasures; the all-sufficiency of your real portion.6 And shall a man’s appetite and poisoned taste blot out these records-^-this solemn judgment of experience? God forbid!

18. The wicked shall be a ransom for the righteous, and the transgressor for the upright.

The ransom is here spoken of only in a popular sense, as equivalent to a substitute.7 God sometimes, for wise reasons, involves the righteous in the same judgment with the wicked. Sometimes the punishment of the wicked is the ordained means of averting calamity from a righteous nation.8 Often, in the Lord’s retributive justice, the wicked are brought into the very trouble which they design for the righteous.9 Thus, suffering in their stead, they are as it were a ransom for them. God may seem in trouble to “sell his people for naught;”’° yet “so precious are they in his sight,” that a whole nation shall — if needful for their preservation — be given to ruin. Egypt and Ethiopia were thus a ran som for Jerusalem, when God turned Sennacherib’s fury against them, and warded off the threatened stroke from the sacred city ;11 just as a bait, thrown to a beast of prey, would give opportunity to the devoted victim to escape. Often does God blind the enemies of the church to fight among themselves, so that the destined scourge for his church is turned to another quarter, as if the crushed

1 EccK xi. 9. 1 Tim. v. 6. 2 Tim. iii. 4. 1 Pet. iv. 3 — 5.

2 Luke vi. 24; xvi. 25. Comp. Ps. xvii. 14. 3 Luke xxi. 34. Eccl. ii. 11. s Chap. xiv. 13. 6 ps. XVJ. 5, 6; xvii. 15; lxxiii. 25, 26.

T Ps. xlix 7, 8. 8 Jos. vii. 24 — 26.

Chap. xi. 8, and references. See also the first-horn of Egypt given for the deliverance of Israel. Ex. xi. 4 — 8; xii. 29 — 36.

“> Ps. xliv. 12; Comp. Jud. i. 14; ii. 8; iii. 2, &c.

11 Isa. xliii. 3, 4. Ransom, the same word in the original. Comp 2 Kings xii. 7 — 9 nation was a ransom — a victim in the stead of the innocent. However lowering the prospects of the church may be, -yet there is no ground for faintness or trembling for the ark of God. His promises to his church are not empty sounds, but “the munitions of locks.” “No weapon that is formed against thee shall prosper. He that toucheth you, toucheth the apple of mine eye.”1 The night may be dark; but the morn will look forth gloriously.

19. It is better to dwell in the wilderness, than with a contentious and an angry woman.

Another,2 perhaps even a stronger, picture of the misery of domestic dissension. It is better to be destitute altogether of the communion of social life, if it must be purchased at so dear a rate, as the companionship of one, whose contentions will turn every comfort into bitterness. It is better to dwell, not only “upon the house-top,” where there might be alleviation, but even in the wilderness; giving up all social indulgences for desolation, solitude, and even dangers.3 Oh! it is the poison in ‘the sweetest cup of earth’s best joy,’ where “two are joined to each other, and made one flesh;”4 yet not “joined to the Lord,” and so “made one spirit.”5 The woman only is mentioned. Yet the disruption is as frequent, and at least as guilty, from an imperious husband, as from a scolding wife. Surely our gracious God here teaches his children a lesson too often neglected to their cost — to put their necks into this sacred yoke, l reverently, discreetly, advisedly, soberly, and in the fear of God.’6 Let them carefully ponder the fact, that a choice influenced by the fascinations of manners or disposition, by intellect or accomplishments, if made without reference to godliness, can give no promise of the Divine blessing, or of individual happiness. Often in deed it issues in a state of degradation, too painful to dwell upon, into which one or both parties are content to plunge, making them selves odious for the sake of indulging their angry passions. Nor does this apply only to the matrimonial yoke. All members of the family circle, bound together by natural ties, and living together by providential arrangements, may do not a little towards embittering each other’s happiness. The subjects of these uncontrolled tempers moist, however, reap the natural harvest of their seed sown, and suffer under the mortifying consciousness, that others recoil from their society, and would readily embrace — if need be — the alternative of the wilderness, as a welcome change from perpetual irritation.

‘The family,’ as Mr. Cecil justly observes, ’ is sometimes a fierce fire. Our family comprehends the greatest portion of our world. It is to us the most interesting, arid therefore is capable of be coming the most trying, portion.’7 The child of God is bound in-

1 Isa. liv. 17. Zech. ii. 8. 2 Ver. 9.

3 See Mark i. 13. “I had rather” — said the wise son of Sirach — “dwell with a lion and a dragon, than keep house with a wicked woman.” Ecclus. xxv. 16. Comp. xxvi. 7, 27. 4 Matt. xix. 5.

* 1 Cor. vi. 17. 6 Marriage Service. 1 See his Sermon on Hannah.

deed to recognize effectual and fatherly discipline in his trials from the tempers of those around him. Yet not less strange the fact, that even among Canaan’s pilgrims, words are often uttered, that must produce pain; and thus thorns, which our heavenly Father hath not planted, are strewn in our brother’s or sister’s, path. Effects still more lamentable are to be traced in impressions made upon the young, or on others watching the exhibition of such inconsistencies, where better things might have been expected.

The matrimonial “thorn in the flesh” may be a needful chastening, overruled as a preventive against self-confidence,1 and for the exercise of adorning Christian graces.2 Yet much prayer and forbearance are required to avoid needless occasion and subjects of irritation, to keep aloof from the immediate bursting of ungoverned passion; to realize present support under this heavy cross, in the assured prosperity and intense longing for the home of everlasting peace.3

20. There is treasure to be desired and oil in the dwelling of the wise: but a foolish man spendeth it up.

8 Hooker’s meek endurance of the “continual dropping” (chap. xix. 13) must have read to George Cranmer and others who witnessed it, a striking lesson on the influence of practical religion. Buxtorf quoted a Jewish saying — ‘How will a man prove hi? spirit I By enduring a bad wife.” When Socrates was asked — ‘Why he endured hn wife! By this means’ — he replied — ‘I have a schoolmaster at home, and an example how I should behave myself abroad. For I shall’ — said he — ’ be the more quiet with others, being thus daily exercised and taught in the forbearing of her.’ Homily on Matrimony. Chrysostom gives the story, like the Homilists, with a striking application. Homily on 1 Cor. xi. 16.

3 Is it not a grave question — whether divorces or conventional separations — such as we hear of in the Church of God — are not rather the flinching from, than the enduring and honoring, the cross 1 The supposition that it is better to dwell in the wilderness implies, that the worse alternative of the contentious and angry woman may be appointed. This was Job’s lot. ‘The Devil’ (as M. Henry observed) ’ spared his wife to him, not only to be his tempter, but his tormentor.’ Yet did not he put away his matrimonial cross. The endurance of it was doubtless a component part of that patience, which is coinmended to our imitation, and which was honored with a double increase of family blessing. (James v. 11; Job xlii. 12, 13.) Our Lord, in restoring this ordinance to its original strictness of obligation, admits but one exception, thereby excluding every other. (Matt. v. 32; xix. 1 — 9.) According to this rule, an unfaithful wife must be put away as a sin; but a contentious wife restrained, and endured as a cross. The Apostle, in discussing the question of casuistry submitted to him (1 Cor. vii. 2 — 5), lays down the general law, and admits no revulsion of taste or feeling — much less pretence of religion — to put asunder (save for a time, by mutual consent, and for a spiritual purpose, 5) what God hath joined together. If in an extremity the unbeliever was suffered to depart (15), no analogy can be applied from an heathen marriage, where the light of Revelation hail never shown the obligation, to that of Christian professors, where il£ full force was intelligently understood, and voluntarily recognized. Constrained providential separations, where the hearts are in unity, maintain the principle of the bond. But wilful settled separation rejects the distinct ground, on which the ordinance stands. The woman (save where the primary law of nature — self-preservations-dictates) is obviously bound by the same indissoluble tie. (1 Cor. vii. 10.) If on either side it be defended, as avoiding the open scandal of continual contention; let the duty ef humiliation and mortification of the sins, which have produced this painful extremity, be instantly and habitually applied. Let the high offence of the infraction of God’s ordinance be deeply pondered; as shaking the foundation of an appointment, expressly framed to “make of twain one flesh” (Gen. it 24; Matt. xix. 5-); ordained as a type of th t unchangeable relation betwixt Chris, and bis church (Eph. v. 32); and of which “the Lord, the God of J^rueJ saith, .that He fcateth Cutting away.” (Mai. ii. 16.)

To love an earthly treasure is the way to poverty. Yet we may thankfully enjoy the prudent gathering, as the frnt of the Lord’s blessing,2 like the oil of Canaan,3 for refreshment. This is not the forbidden “laying up for ourselves treasures upon earth”* — a hoard for selfishness and distrust of God.5 This treasure is in the house of the wise. For prudence is not worldliness ;6 an indifference to coining trial is not faith, but foolish simplicity.7

Even the cottage of the godly poor8 often contains this desirable treasure — the reward of Christian diligence. Yet poor indeed is the palace, where this is the primary treasure. The Bible with its stores of unsearchable riches is the grand treasure of man. The oil of gladness, which it poureth out richly, is his choicest comfort. Wherever this treasure is pre-eminently prized — this is the house of the wise — whether it be the prince or the pauper.

Whatever the earthly treasures of the foolish man may have been, or however obtained, his improvidence is a wide gulf to spend it up. All goes one way. Drunkenness, wasteful expenditure, idleness, gambling, devours it all. He serves a master, who will leave him nothing at the year’s end; and, as the only reward of his drudgery, will bring him to utter destitution. Such was the prodigal’s course; yet in the gracious mercy of his Father the means of changing him from his folly into a better mind, and bringing him to the house of the wise — a possessor of a treasure more desirable, than his earthly appetite had ever longed for.9

But there are other foolish men besides the drunkard and the spendthrift; and other treasure infinitely more desirable, that is spent up. Admission to the house of the wise — the opportunity of thus growing rich in knowledge and holiness10 — what a “price would it be, in the hands of a tool,” had he but “an heart for it.” But the golden moment is lost; the treasure is spent up. Time is wasted in reckless frivolity of pursuit in innumerable ways. The entire absence of an holy aim in his daily employments deadens all sense of responsibility. He lives only as the creakire of the present moment, with no object worthy of an immortal being — with no object connected with eternity. Oh my God! leave me not to my own folly, lest I spend up my treasure, instead of trading with it, and thus enlarging it for my best welfare.

21. He that followeih after righteousness and mercy, findeth life, righteousness, and honor.

Here the desirable treasure is not spent up but followed offer with a distinctness of purpose that shows a perception of its value. This is the Christian standard —” Not as though I had already

1 Ver. 17. 2 Chap. x. 22. 3 See note on ver. 17.

* Matt. vi. 19. 5 Luke xii. 16 — 22.

Chap. vi. 6 — 8; x. 5. See Gen. xli. 48. 7 Chap, xxii, 3.

8 The original implies a small dwelling (domicilium — not domus, chap. iii. 33> Treasure and oil are mentioned — first the general term — then one of its vrjuable item*. A similar idiom may be found, chap. xxii. 7: Mark xvi. 7.

Luke xv. 13 — 24. Chap xiii. 20.

attained, either were already perfect. But I follow after. l Heaven — .“the prize of our high calling” — is the bright consummating object. But righteousness and mercy — all our obligations to God and man — are the pathway to it — the meetness for it.2 Holiness must be our daily habit, as well as our religious service — “in all manner of conversation.”3 There must be nothing at home or abroad, where the man of God is not seen.4 The true evidence of Divine Grace on the heart is the practical influence upon the temper and conduct.5

But this following after is not the toiling at a daily task; not a compulsory law, chaining the conscience against the inclinations of the will. It is delight, freedom, enlargement ;6 the flow of the heart filled with fearless love.7

Nor is this following for the sake of the reward. Yet it finds the reward in its exercise8 — a reward of grace indeed it must be, For how infinitely is it above our faint and sinful efforts! He that folio wet A, findeth life9 — that which is the life of life — the treasure of the best happiness; fellowship with God; the sunshine of his face; the enjoyment of his love.10 He findeth righteousness — a retributive blessing from a God of grace.11 He findeth honor. For “if any man serve me” — saith our Divine Master — “him will my Father honor.” “To them, that by patient continuance in well-doing, seek for glory, and honor and immortality, he will render eternal life.”12 Then — to depart in the joy of conscious acceptance — “I have finished my course. Henceforth there is laid up for me a crown of righteousness.”13

Such is godliness, with its faithful and precious promises for both worlds !14 Are they not worth following after? Yet where — Christian professor — do we see this strenuous sustained effort — tins plying to the real work of the daily cross — this making a business of religion? We look for the picture of men on the stretch; — all energy — -all pursuit; nothing diverting from the object; pressing all their might with constant urgency in the momentous service. This high standard of perseverance will only just bring us to the goal.15 The half-hearted — temporary professor — the creature of

i Phil. iii. 12 — 14. 2 Ps. xv. Isa. xxxiii. 15 — 17; xxxv. 8.

3 1 Pet. i. 15. 4 1 Cor. x. 31. Col. iii. 17. Comp. Zech. xiv. 20.

s Tit. ii. 11, 12. See Psalm lxiii. 8.

7 ‘The will is in love with those chains, which draw us tp God. And as no man will complain, that his temples are restrained, and his head is prisoner, when it is encir. cled with a crown; so, when “the Son of God hath made us free,” and hath only subjected us to the service and dominion of the Spirit, we are free as princes within the circle of their diadem; and our chains are bracelets, and the law is a law of liberty, and “God’s service is perfect freedom;” and the more ve are subjects the more we “reign as kings;” and the further we run the easier is our burden; and Christ’s yoke is like feathers to a bird, not loads, but helps to motion; without them the body falls.’ Bp. Taylor.

8 Ps. xix. It. Isa. xxxii. 17. Chap. viii. 35; xii. 28; xxii. 4.

Chap. xv. 9. Isa. Ix.v. 5. John xiv. 21 — 23.

Matt. x. 41, 42. Luke vi. 38. Heb. vi. 10. 12 John xii. 26. Rom. ii. 7 — 10.

»3 2 Tim. iv. 7, 8. 1 Tim. iv. 8. Comp. Ecclus. iv. 11 — 14; xxxiv. 10, 17.

1 Peter iv. 18.

impulse — instead of the child of faith — though for a while he may “run well,” will utterly fail short.

22. A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.

The art of war has always shown the pre-eminence of wisdom above strength. Prudent tactics, or a wise application of courage, triumphs above mere personal prowess. Joshua’s stratagem in taking of Ai was a proof of military wisdom? Solomon seems to have known of a wise man singly delivering his city from the pow er of a mighty king; a proof of wisdom quite tantamount to the strength of an aggressor scaling the walls, and thus casting” down its confidence.3 Much more therefore will spiritual wisdom — the immediate gift of God, overcome difficulties as formidable, as t he scaling of the city of the mighty. A wise calculation of the cost is eminently serviceable in achieving most important triumph.4 For does not conscious weakness lead to a single dependence upon God? And what difficulties are too great for an Almighty arm? “By thee” — said a valiant soldier in the army — “1 have run through a troop; and by my God have I leaped over a wall.”5 “Weapons of a spiritual, not of a carnal,” temper, “are mighty through God to the pulling down of strongholds,”6 impregnable to the power of man. All the promises are “to him that overcometh.”7 Let the soldier go to the conflict “strong in the Lord,” and “putting on his whole armour”8 — the triumph is sure. The heavenly city will be scaled. “The kingdom of heaven suffereth violence, and the violent take it by force.”9

23. Whoso keepeth his mouth and his tongue keepeth his soul from troubles.

How frequently does the wise man remind us of the responsibility connected with the use “of the little member!”10 Yet as the test of a sound or unsound religion, can we have it too often before our eyes?11 How large a portion of this world’s ceaseless troubles may be traced to this prolific source! It is the unbridled horse, that brings his rider into fearful jeopardy.12 The mouth has been opened rashly. The tongue has flowed unguardedly; and “be hold how great a matter a little fire kindleth!”13 Our neighbor

i Chap. xxiv. 5, 6. Eccl. vii. 19. 2 jos. viii. 3 — 22.

3 Eccl. ix. 13 — 18. * Luke xiv. 31, 32.

5 Ps. xviii. 29. Comp. Ps. cxliv. 1. 62 Cor. x. 4.

1 Rev. ii. 7, arid to all the Apocalyptic churches. s Eph. vi. 10 — 12.

9 Matt. xi. 12. 10 Chap. x. 14; xii. 13; xiii. 3; xiv. 3; xvii. 20; xviii. 6, 7, 21.

11 James i. 26. 12 Ib. iii. 2, 3, 5.

13 Ib. ver. 5. ‘The tongue’ — says Bp. Taylor, in his bold imagery — ’ is a fountain both of bitter water and of sweet. It sends forth blessing and cursing. It is sometimes “set on fire,” and then it puts whole cities into combustion. It is unruly, and no more to be restrained than the breath of a tempest. It is volatile and fugitive. Reason should go before it; and when it does not, repentance comes after it. It was intended for an organ of Divine praises. But the Devil often plays on it, and then it sounds like the screech-owl, or the groans of death. Sorrow and shame, folly and repentance, are the notes and forcible accents of this discord.’ Sernaou on the Good and Evil Tongue.

has been injured; God has been dishonored; and bitter trouble of soul has been the fruit.

What then is our preventive from this imminent temptation? Cultivate a deep and watchful sensibility. Walk closely with God. Cherish the tendej* spirit of his constraining obligations. Keep the tongue for his service; asking for his grace at once to restrain and employ it. Thus consecrated to God, it becomes “the glory of man;”2 not only keeping him from trouble, but elevating him to fellowship in the ceaseless praises of the heavenly world.

24. Proud and haughty scorner is his name, who dealeth in proud wrath.

And who gave him this name? Even he, who “will destroy the tongue that speaketh proud things; who have said, “With our tongue will we prevail; our lips are our own: who is Lord over us?”3 See how God loads him with disgrace. Man’s rebuses may be.” the curse causeless, that will not come.“4 But God’s stamp is indelible. Proud and haughty scorner I Such is his name. He may pride himself upon his scorning. But contrast him with the man, to whom God looks — him that “is poor, and of a contrite spirit, and that trembleth at my word.”5

Look at this vivid picture in Pharaoh — that haughty scorner bursting out in his proud wrath — “Who is the Lord, that I should obey his voice?”6 — in Sennacherib — “reproaching and blaspheming the Holy One of Israel.”7 Hainan meets with an affront. His proud wrath kindles. He cares neither for God, nor man. The ruin of his single enemy will not suffice. He must glut himself with the blood of a whole unoffending nation.8

Scorner is his name. Not an empty name. Never let us separate the name which God hath given, from the doom which he hath denounced. “The day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low. Behold! the day cometh, that shall burn as an oven; and all the proud shall be as stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch.”9 Now we call the proud happy. “But how shall they abide the day of his coming?”10 Oh! with such a manifestation of the mind of God — never thi*ik lightly of a proud thought, or a scornful feeling or expression.

It may be, that this hateful abomination11 is indulged in God’s own children. Yet he will not wink at this sin, nor spare his rod. The glory of their name shall be darkened. His frown shall be made visible. If “Asa’s heart was” in the main “perfect with God all his days,” yet for the sin of haughtiness and proud wrath, his

i Ps. cxli. 3; li. 15. 2 Ib. lvii. 8. 3 Ib. xii. 3, 4. 4 chap. xxvi. 2.

5 Isa. lxvi. 2. 6 Ex. v. 2. %

1 2 Kings xviii. 35; xix. 21, 22; 28. Comp. Chap. iii. 34. * Est. iii. 5, 6; v. 9. Isa. ii. 12. Mai. iv. 1. 10 Mai. m 15 with 2>

‘» Chap. vi. 16, 17; viii. 13; xvi. 5. Comp. Ecclus. x. 12, 13.

sun went down in a (loud. “Even our God is a consuming fire.”2

25. The desire of the slothful killetk him: for his hands refuse to labor. 26. He coveieth greedily all the day long: but the righteous giveth and spareth not.

Often have the shame and wretchedness of sloth been before us. Here is the finishing stroke. The desire of the slothful killeth him. It leads to no effort, therefore to no fruit. “Hope deferred maketh the heart sick;”3 and perpetual vexation frets him to death.* ‘What he longs for, he does not set his hand to purchase.

Bat he would rather sit still and starve.’5 He thinks to live by wishing, not by working.6 Some faint desires he may have to work. ° But the effort to “take his hand out of his bosom”7 is too great. His hands therefore — as if they were given him only to be folded — refuse to labor. There is no want of physical power and activity. He could spend his whole time in ‘busy idleness.’8 But for useful labor he has no heart. Meanwhile, with all his inactivity, he is a prey all day long to a greedy covetousness; tanta lized with insatiable desires; while the hope of enjoyment, though not out of sight, yet, from want of exertion, is out of reach. Thus he dies with his desires in his mouth; envying those, whose industrious diligence enables them to give, and spare not.9

Such is the temporal evil of sloth; one of the many forms of moral selfishness, that paralyze alike our energy and our comfort. But far more ruinous is it in the higher and deeper concern. The stamp of death is broad and palpable upon the heartless professor.10 We ask — What is his religion? He hopes he has a desire; and he has often heard, that ’ the desire of grace is grace.’ Now this is true — if the desire be predominant. Faith as it may be in its first dawn, it “is the day of small things, not to be despised.“1 It is” the smoking flax,” which the Saviour ‘.’will not quench,” l! but kindle into a flame. But if it is always a desire, and no more, habitually overcome by a contrary inclination; instead of grace, it is a delusion — a mere sentimental excitement, to lull the conscience asleep. ‘How can an object, which standeth in a fixed distance from the nature which it should perfect, be procured by idle and standing affections ‘y Those affections must have life in them, which would bring life after them. Dead desires are deadly de sires.’13 Take care then of the sluggard’s prayer. His desires, in stead of carrying life in them, are cold things, that strike death into the soul. Earnest seeking is the test of godly desire.14 No quarter will be left unexplored, where we might find our God ;15 no means of grace unimproved, where we might enjoy his presence.13

* 1 Kin<Ts xv. 14.. 2 Chron. xvi. 10 — 13. 2 Heb. xii. 28, 29. 3 Chap. xiii. 12,

4 Virtutem exoptant, contabescuntquc relieta. Persius. 5 Bp. Hall.

6 Chap. xii. 27; xiii. 4; xx. 4. Jam. iv. 2. 7 Chap. six. 24.

8 1 Tim. v. 13. 9 Ps. xxxvii. 26; cxii. 9. Eph. iv. 28. 10 Rev. iii. 1.

“Zech. iv. 10. Matt, xii. 20.

15 Bp. Reynolds’s Treatise on the Passions, chap, xviii.

i< Ps. xxvii. 4. Lsa. xxvi. 8, 9. Comp. Ps. xxiv. 6. 15 Job xxiii. 3, 8, 9.

W Isa. lxiv. 5.

Some will call this active energy legal. But our Lord’s com mand to “labor”1 proves that it is scriptural. Whoever does no* strive to come near to the standard, has never really apprehended it. Whoever desires only, and refuses to labor to be a growing Christian daily, gives doubtful evidence, whether he be a Christian at ail. Not that the power is in ourselves. But when did God ever fail to help the sinner’s endeavor? “That thou givest, we gather.”2 Prayer and diligence, dependence and energy, harmonize in the Bible; however they may be discordant in the crude systems of man’s devising. Divine agency is given, not to excuse the neglect of human means, but to encourage their improvement.3

What then want we for active service, but the continued exercise of faith 1 This gave power at first; this alone sustains the power. There is no moment, when the Lord is not giving; when he has not bound himself to give by infinite, most loving obligations. Deliberately devote yourselves. Put the resolution into practical form, habit, and place. Make all sacrifices for it. Seize all opportunities for making it good. Our work will be our recompense; our labor our wages. And while the slothful man only covets for himself, the righteous, in the flowing of the willing heart lives for the Church. He has to give, and he spares not — “a blessing in the midst of the land.”4

27. The sacrifice of the wicked is abomination; how much more, when he bringeth it with a wicked mind? (in wickedness, Marg.)

This is the repetition of a former proverbs with additional intensity. At no time — under no circumstances — can the sacrifice of the wicked be acceptable. All the true requisites of holy wor ship are wanting. There is no heart. The service is therefore only formality or hypocrisy.* There is no way of access7 — no “altar to sanctify the gift.”8 Therefore it is presumption, self-righteousness, will-worship.9 There is no “faith, without which is is impossible to please God.”10 The material act — considered in itself — may be good; but the corrupt principle makes the sacrifice an abomination.11

How much more — the sin is double — when he bringeth it with

1 John vi. 27. Comp. Luke xiii. 24. a ps. civ. 28.

3 Phil. ii. 12, 13.

4 The following exhortations are well worth our pondering — ‘Our heart being naturally at a distance from God, it is not a single step, that will bring us near to him. Neither will a few minutes of cold prayer suffice to support our souls. — Let us beware of indolence. Many are the hours and days we lose on our road to heaven. These days will soon amount to years; and we shall be too late at last fox the marriage supper. We should willingly exert ourselves to climb a mountain for the sake of a fine view, or a pure air. Let us then use all our strength to climb the mountain of Zion, where we shall breathe a truly vivifying atmosphere, and from whose heights we shall behold the true Eden, the valley of peace, through whih flow living waters, and where the tree of life flourishes. May the Lord bestow upon us all the necessary will and energy!’ Letters and Biography of Felix Neff — a most interesting supplement to Dr. Gilly’s ‘Memo rial’ of a short Life filled up with usefulness, and crowned with glory.

5 Chap. xv. 8. 6 Matt. xv. 7 — 9. 1 John xiv. 6.

8 Heb. xiii. 10. Matt, xxiii. 19. Gen. iv. 3 — 5. Heb. ». 6.

Coa.p. Mai. i. 7, 8.

a wicked mind I — as when Balaam brought his sacrifice, that he might curse Israel ;l Saul, in wayward disobedience.2 Absalom and Jezebel, to cover their treachery ;3 the adultress, as a lulling to her unwary prey ;4 the Pharisees, as a handle to their covetousness ;5 Antinomian professors, for the indulgence of their lusts !6 What an abomination must this service be before him, who is “of purer eyes than to behold evil, and cannot look on iniquity!”7

And yet apparent acceptance is sometimes granted to the sacrifice of the wicked. God, as the moral governor of the world, externally rewards actions externally good.8 But never does he fail to punish the evil principle in those very actions, which are the subjects of his reward. Our Lord’s love of the amiable victim of self delusion, was the compassion of his humanity, not Divine complacency; and fully consistent with holy abhorrence of his proud rejection of the gospel.9

What then are the wicked to do, rejected as they are under the most favorable circumstances? Shall they lie down in despondency, or harden themselves in rebellion ?10 Or shall they wait for better dispositions, and prepare themselves for the gospel 1 The door of prayer is their only refuge.11 That door opens the gospel to them with ‘a free warrant of faith, abundant encouragement, and sure acceptance.12

28. A false witless (witness of lies, Marg.) shall perish: but the man that heareth speaketh constantly.

The last clause of the proverb seems to fix and restrict the first. A false witness often becomes so by the culpable habit of thoughtlessly repeating, without examination or certain knowledge. A man may thus do very serious injury to his neighbor’s character or property. It proves a very loose conscience, and an utter want of that “charity, which covers,” instead of exposing, faults.13 It is rejoicing in iniquity, rather than “rejoicing in truth.”14 Tins false witness will certainly be punished by God;15 and even ‘by man he will, be confounded and silenced. No one for the future will regard or credit his testimony.’16 But the man that heareth — the true witness — that speaketh only what he heareth, and is fully acquainted with — he speaketh constantly — to conviction. He holds to his testimony — never contradicts himself. His word, even if it had been slighted at first, gains more and more credit and authority, when the false witness shall have perished.17

Thus “the faithful and true witness” declared for himself and his servants — “We speak that we do know, and testify that we have seen.”18 The apostles, to give this solid weight to their testi

i Num. xxiii. 1 — 3, 13. 2 1 Sam. xiii. 8 — 15; xv. 21 — 23.

3 2 Sam. xv. 7 — 13. 1 Kings xxi. 9 — 12. Comp. Isa. i. 13 — 16. Chap. vii. 14, 15. s Matt, xxiii. 14. 6 Jam. iv. 3. 1 Hab. i. 13.

8 1 Kings xxi. 27 — 29. 2 Kings x. 29 — 31. 9 Mark x. 17 — 21.

Jer. ii. 25; vii. 10. ll Acts viii. 22. 12 isa. i. 16 — 18; Iv. 6, 7.

w Chap. x. 12. i* Contrast 1 Cor. xiii. 6, 7. 15 Chap. xix. 5, 9.

»6 Poole in loco.” Chap. xii. 19. w Rev. iii. 14. John iii. 11.

mony, would fill up the vacancy in their body only from among those, “who had companied with them all the time that the Lord Jesus went in and out among them;”1 as if those only, who had heard, would speak constantly. They claimed authority to their commission, as having heard from the mouth of God, and there fore being assured of its Divine warrant.2 And indeed this constitutes the main power of testimony. A feeble and hesitating tone is spiritless and ineffective.3 A decided accredited presentment of truth — speaking constantly — commands conviction. “We believe and therefore we speak.” 4

29. A wicked man hardeneth his face: but as for the upright, he dlrecleth his way.

A hardened face — without shame or blush for sin — is a fearful manifestation of a hardened heart. Cain standing bold in the presence of his God, with his hands reeking with his brother’s blood ;5 Gehazi with his fearless lie ;• the Traitor, bearing to be pointed out by his Master, without visible emotion,7 then afterwards with unblushing effrontery kissing his sacred cheeks8 — how hardened must have been their faces in determined wickedness! The adulteress also, clothing her seductive witcheries wTith an impudent face, stands out before us.9 Sometimes the wicked man, bent upon his way, hardens his face against the most distinct warnings and intimations of the will of God. Nothing would hinder Balaam from his own “perverse way.” He even anticipated the conditional permission of his God, lest it should ultimately stand in his way.10 Ahab determinately hardened his face against the clear forbidding will of God.11 Jehoiakim, before his whole council, set his God at defiance.12 His people “ran” with the bravery of madmen “upon the thick bosses of his buckler.”13 And does not sin stand out before us with a brazen face ?H The drunkard reels at noon-day. The swearer pours out his wickedness in the open crowd. The sensualist “glories in his shame.”15 Truly this is the spirit of Satan. How near to hell! How awful is the plain stamp of the seal of wrath !16

Cheering is it to contrast the tender spirit of the child of God. This is rest indeed — to put ourselves under the Lord’s hands, fearful of taking one step alone; carefully ordering our steps, lest by inadvertence, much more by wilfulness, they should bring shame upon his face.17 Godly simplicity greatly clears the eye of the soul. Where the heart is set in the duty, there will be seldom any great difficulty in discovering the path.18 Secret heavenly direction is engaged.19 An unfixed, unresolved mind gives great

1 Acts i. 21, 22.

2 1 Cor. xi. 23; xv. 3, 4. 2 Pet. i. 16 — 18. 1 John i. 1 — 3. 3 Comp. 2 Cor. i. 17. * ib. iv. 13. s Gen. iv. 8, if.

2 Kings v. 25.? John xiii. 21 — 30. 8 Matt. xxvi. 47 — 49.

9 Chap. vii. 10 — 13. Num. xxii. 20 — 22, 32.

“1 Kings xxii. 3 — 6, 18 — 29. 12 Jer. xxxvi. 23, 24.

w Ib. xliv. 16, 17, with Job xv. 25, 26.” Isa. iii. 9. Jer. hi. 3; vi. 15.

tf Phil. iii. 19. w Rom. ii. 5. IT ps. cxix. 5, 6, 80. w Matt. vi. 22. Chap. iii. 6, advantage to the enemy’s assault. Here lies the contrast — the wicked man hardens his face against God’s ordinances. The godly directs his way by it; not waiting in indolent passivity for miraculous leading, but improving ordinary means for the light upon every step. Temporals as well as spirituals; trifles as well as important matters, are brought under the eye of our gracious God. Child-like confidence brings sunshine and acceptance.

30. There is no wisdom, nor understanding, nor counsel against the Lord. 31. The horse is prepared against the day of battle: but safety (victory, Marg.) is of the Lord.

This proverb is not true in the strict letter. All the wisdom and policy of earth and hell are in active operation. But all is in vain against the Lord. The history of the Church abundantly proves this. ‘The decrees and counsels of God are firm as adamant — immoveable, notwithstanding all human machinations; no more to be stayed than the course of the sun.’1 Wisdom and under standing — the best-contrived counsel — when against the Lord — come to foolishness.2 “He taketh the wise” — not in their ignorance, but “in their craftiness;”3 not when their wisdom was fading, but when it was at the utmost zenith. Ahithophel’s counsel was befooled at the time, when “it was as if a man had inquired at the oracle of God.”4 Pharaoh’s counsel to depress the chosen nation issued in their increase.5 His murderous decree, as a link in the chain of Providence, nurtured the Leader and Lawgiver of the people.’ Balak’s desire to curse Israel was overruled for blessing.7 The wise man vainly set up in his darker days his own wisdom against the declared purpose of God.8 Ahab’s project to ward off the threatened stroke against his life ;9 his determination to avert the extinction of his family ;10 Athaliah’s deep-laid plot to exterminate the family of, David,11 and so to frustrate the Divine promise; the enmity against the builders of the temple12 — all this diversified mass of wisdom, and counsel, and understanding against the Lord — what was it? — a thing of nought.13 ‘They all signify nothing, if they oppose the counsels and decrees of heaven.’14

Mark the history of our Lord. It would seem, as if nothing could have hindered the success of Herod’s loisdom and counsel against his infancy.15 What a combination of wisdom from all quarters vainly strove to “entangle him in his talk!”16 How near to failure were the prophecies connected with his death, burial, and resurrection! Stoning was the sentence for the charge laid

1 Lavaterin loco. 2 Pa. xxxiii. 10, 11.

3 Job v. 13. 1 Cor. iii. 19. * 2 Sam. xvi. 23; xvii. 7, 14, 23, with xv. 31.

5 Ex. i. 8 — 12. e Ib. verses 15 — 22, with ii. 1 — 10. 1 Num. xxiv. 10.

, 8 1 Kings xi. 11, 40. - 9 Ib. xxil 30 — 34.

w Ih. xxi. 21. 2 Kings x. 1 — 7. / 2 Kings xi. 2. Neh. vi.

»3 Isa. viii. 11; xiv. 27; xlvi. 10. 14 Bishop Patrick. l5 Matt. ii. 8, 10.

w Matt. xxii. 15 — 46 against him. His burial was appointed among the wicked.8 Hig resurrection — so far as man could do — was effectually prevented.9 But God had ordained crucifixion for his death,4 his burial among the rich,5 his resurrection as the confusion of all their counsel.6 The event proved, that there was no wisdom, nor understanding, nor counsel against the Lord. ‘God’s desire is fulfilled by those, who have the least mind to it. All man’s wisdom, while it strives for masteries, is overmatched.’7

Let us look at that kingdom of Providence — so finely represented by “the wheels full of eyes round about them.”8 To deny an absolute superintending control, is to ’ place an idle sceptre in the hands of Him, who governs the universe.’9 How many movements baffle alike previous calculation and subsequent inquiry! effects for which no adequate cause is producible; anomalies manifestly intended to remove our eyes from second causes to the First Great Spring of agency, moving above all, and in despite of all opposition. The raging Dioclesian struck his medal — * Christianity is extinguished.’ The Great Author brings out from the very fire the palpable proof, that ’ the blood of the martyrs is the seed of the church.7 ‘Oh! the folly and blindness of men, that think to carry all to their minds, and walk as masters of their own designs, and never have any serious thought of him, in whose hands both they, and all their business, and all the affairs of states and kingdoms of this world, are as a piece of wax, to frame them to what he pleases!’10 And do not some of us remember with shame our “striving with our Maker”11 — how long we endeavored to defeat his purposes of love — until at length we were brought to cast our weapons at his feet, and to acknowledge that there is no wisdom, nor understanding, nor counsel against the Lord 7

But — putting away rebellion — beware of vain confidence, scarcely less displeasing to the Lord. The horse was a forbidden confidence in the day of battle.™ The most glorious days of victory were, when that veto was regarded.13 Declension commenced from the transgression of the law; defeat from the very quarter of confidence.14 The after-renunciation of (his confidence was a time of gracious acceptance.15 The horse indeed may be legitimately employed as a means of defence. But never let the material of warfare be our confidence. Use the means, but idolize them not. They that “trust in them fall.” Those — that remember that safety is of the Lord — “are risen, and stand upright.“16” The

i Lev. xxiv. 16 2 Isa. liii. 9.

3 Matt, xxvii. 62 — 66. * Gal. iii. 13.

5 Isa. liii. 9. Bp. Lowth. Comp. Matt, xxvii. 57 — 60.

Matt xxviii. 1 — 15. 7 Trapp. Comp. Acts ii. 23, 24; iv. 27, 28.

8 Ez. i. 18.

9 Abp. Magee’s interesting Sermon on this text. Works, ii. 354. Comp. Job. xii. 21 22. Isa. xliv. 25.

Leighton’s Sermon on Jer. x. 23, 24.” Isa. xlv. 9. 12 Deut. xvu. 16.

is Jos. xi. 6, 9. Jud. iv. 3 — 15. 2 Sam. viii. 4. 1 Kings x. 26 — 28. 2 Chron xii. 8, 9. Comp. Isa. xxxi. 1 — 3. w Hos. xiv. 3, 4. 16 Ps. xx. 7, 8.

horse is a vain thing for safety“1” The remembrance of the name of the- Lord” was mightier to the young warrior than the strength of the giant.2 Much more — in the spiritual warfare — let us have the active exercise of dependence. <; Salvation is of the Lord”3 — free — complete — everlasting — triumphant victory over all the powers of hell.