Proverbs 22

1. A good name4 is rather to be chosen than great riches, and loving favor rather than silver and gold.

BUT what is this good name, here commended as a precious jewel? Not the name, which the Babel-builders would “make to themselves.”4 Not as Absalom, who reared a pillar to “keep his name in remembrance,” or rather to commemorate his shame.5 It is not the popular voice. So different is God’s standard from man’s, that to have “all men speak well of us,” would be a bad name !6 So apt are men to “put darkness for light; and light for darkness,”5 that the reputation too often serves in the place of the reality, the false glare for the genuine principle, the shadow for the substance, the tinsel for the gold. The good name is gained by godly consistency.8 The possessor is either unconscious of the gift, or humbled with the conviction, that it is wholly undeserved. The loving favor connected with it is often seen in early childhood.10 It was the heavenly seal uporf the Pentecostal Christians.11 And every servant of God values it as a trust and talent for his Master’s service and glory.12

Such is its value, that it is rather to be chosen than great riches, — than silver and gold.13 A bye-word may be attached to riches.1* Add to which — “They flyaway upon eagles’ wings.”15 But the good name “will be in everlasting remembrance.”16 And even now it brings confidence and respect.17 It largely adds to useful-

1 Ib. xxxiii. 17. Job xxxix. 19.

2 1 Sam. xvii. 45. 3 Ps. iii. 8; xxxvii. 39, 40; lxviii. 20. Jon. ii. 9.

4 A name — meaning a good name. See page 253, note 14.

5 Gen. xi. 14. 6 2 Sam. xviii. 18. t Luke vi. 26: xvi. 15.

8 Isa. v. 20.

9 Heathen intelligence seemed to have some glimpse of this medium. Agesilaus — - being asked how a good name was to be obtained — replied — ‘By speaking the best, and doing the most upright, things.’ Socrates to the same question answered — ‘By studying really to be what you wish to be accounted.’

10 1 Sam. ii. 26. Luke ii. 52.” Acts ii. 47.

w Neh. vi. 10, 11. Phil. ii. 15, 16: iv. 8, 9. *3 Comp. Ecclus. xli. 12.

w 1 Sam. xxv. 3, 17, 25.

15 Chap, xxiii. 5, with Ps. cxii. 6. Comp. Ecclus. xli. 13; xliv. 13, 14; xlix. 1.

16 Luke vii. 4, 5. Acts ix. 36 — 39.

Gen. xxxix. 4 — 21; xli. 37. Est. it 9, 15, 17. Dan. ii. 48, 49; yi. 1 — 3.

334 EXPOSITION OP THE BOOK OF PltOVERBS*

ness; gives authority to reproof, counsel, and example; so that — if the world cannot love, neither can they despise. Hence the Christian obligation to be “blameless, as Well as harmless, to shine as lights in the world.”1 Hence the honor of “having a good report of all men, and of the truth itself.”2 Hence the qualification for efficiency in the sacred office — “blameless — having a good report of them which are without.”3 But how often do the “dead flies” spoil “the precious ointment!”4 Satan, when he cannot hinder the instruments, will blemish them, to give currency to error, to stumble the ungodly arid unstable.5

This ornament is too often indiscreetly underrated. ‘So long as my conscience is clear, I care not what the world think or say of me. Other consciences are not my judges.’ Now in resisting the efforts of the world to turn us aside from the path of duty, ’ we may seasonably comfort ourselves in our own innocency, fly for refuge against the injuries of tongues into our own consciences, as into a castle, there repose ourselves in security, disregarding the reproaches of evil men.’6 But it should be our great care to stop the mouths of gainsayers; and while we count it “a very small matter to be judged of man’s judgment,” most anxiously to “provide things honest, not only in the sight of the Lord, but also in the sight of men.”7

Yet precious as this blessing is, take care it be not purchased at the expence of conscience. Far better that others should blot our name, than that we should wound our consciences. ‘Two things there are, saith St. Augustine, whereof every man should be specially chary and tender — his conscience and his credit. But that of his conscience must be his first care; this of his name and credit must be content to come in the second place. Let him first be sure to guard his conscience well; and then may he have a due regard of his name also. Let it be his first care to secure all .within, by making his peace with God and in his own breast. That done — but not before — -let him look abroad, if he will, and cast about as well as he can, to strengthen his reputation with and before the world.’8

But that God should register a good name in the annals of the church3- — “in the book of remembrance10 — in the book of life”11 — Oh! is not this infinitely above all this world’s glory?12 And how gladly will he own these jewels at the day of his appearing!13 How sure and glorious is his promise to his faithful servant — “I will not blot out his name out of the book of life; but. I will confess his name before my Father and before his angels!”H

Phil. ii. 15. 3 John 12. Comp. Acts xvi. 2. 2 Cor viii. 18.

1 Tim. iii. 2, 7; iv. 16, Eccl. vii. 1; x. 1. 6 2 Sam xii. 14.

Bp. Sanderson’s Sermon on Eccl. vii. 1, § 30.

1 Cor. iv. 3, with 2 Cor. viii. 21. Comp. 1 Cor. ix. 15. 2 Cor. xi. 12. 1 Pet. ii. 12.

Bp. Sanderson, ut supra, § 23. 9 Matt. xxvi. 6 — 13. w Mai. iii, 16.

Phil. iv. 3. 12 Luke X. 20.” Mai. iii. 17.

Rev. iii. 5.

2. The rich and the poor meet together; the Lord is the maker of them all.

There is great diversity in the several stations and circumstances of mankind. Yet the difference is mainly superficial; the equality in all important matters manifest, The rich and the poor — apparently so remote from each otfyer — meet together. All have the same birth. All enter the world naked,2 helpless, unconscious beings; all stand in the same natural relation to their God; dependent on him for their birth;3 the children of his Providence;4 the creatures of his moral government.5 All are subject to the same sorrows, sicknesses, infirmities, and temptations.6 “All go to one place.”7 All — “small as well as great — shall stand before God.”8

We meet together on the same level as sinners. All are tainted with the same original corruption.9 “All, like sheep, have” personally “gone astray.”10 All need alike the same new-birth to give them life, the same precious blood to cleanse them, the same robe of righteousness to cover them.11 It is in fact a common need,12 a common salvation.13 In all these matters the rich and the poor are as one — “God is no respecter of persons.”14 The difference appears only as the outward garment.15 Yet what a distance it makes! The one scarcely hears or knows the other!

And when redeemed into the family of God, is not every member of the family our brother ?16 Here then — rich and poor — we meet on equal standing at the same throne of grace — in the same soul and body — at the same holy table.17 We communicate to each other the same blessed hopes, feel the same sympathies, anticipate the same home.

Nor is this a constitution of accident, or of mechanical arrangement. The Lord is the maker of them, all. Not only does he make us as men; but he makes us rich and poor.18 Adored be that infinite wisdom, that has knit the rich and the poor together so closely in mutual dependence, that neither can live without the other ;19 neither can say to the other, “I have no need of thee.”20

Yet this Christian equality before God does not annihilate the gradation of rank before men. “The servants under the yoke must not despise their believing masters, because they are brethren; but rather do them service, because they are faithful and beloved.”21

1 Job xxxi. 15. Mai. ii. 10. Acts xvii. 26. 2 Job 1. 21. Ecc. v. 15.

3 Job. xii. 10. Acts xvii. 25, 28. * Psalm cxlv. 9, 15, 16.

5 Dan. iv. 35. Heb. xiii. 3.

* Job iii. 19. Ps. lxxxix. 48. Eccl. ii. 16; iii. 20; vi. 6; ix. 11. Hc-b. ix. 27.

8 Rev. xx. 12. s Gen. v. 3. Job xxv. 4. Ps. Ii. 5. 10 Isa. liii. 6.

11 Rom. iii. 21, 22.

12 In the ordinance of redemption all were to give alike, as an acknowledgment of equal need. Ex. xxx. 15.

Jude 3.” Acts x. 34. Job xxxiv. 19. w Luke xvi. 19, 20.

16 Gal. iii. 28. Col. iii. 11. This is implied in the rebuke, Jam. ii. 2 — 5.

1 Cor. x. 17; rii. 13. 18 1 Sam. ii. 7. 19 Eccl. v. 9.

1 Cor. xii. 21. 21 1 Tim. vi. 1, 2.

Could men continue in equality of rank, for a single day? Difference of mind and talents, industry, self-denial, providences, would shake the balance before the morning was gone. God never meant to level the world, any more than the surface of the earth. The distinction of rich, and poor still remains in his appointment, and all attempts to sink it must end in confusion. To each of us are committed our several talents, duties, and responsibilities both to God and man. Let each of us therefore be given to our own work, and “abide in our calling with God.”1 “Let the brother of low degree rejoice, in that he is exalted; but the rich, in that he is made low.”2 Soon shall we all be one family in our Father’s house — to “go out no more.”3

3. A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.*

God has not given to us the knowledge of futurity. This would only have encouraged presumption. But he has given us prudence, naturally foreseeing evil, and forecasting the most effectual means of deliverance. David was thus directed to hide himself from Saul;5 Elijah from Jezebel.6 The disciples were taught to flee from impending evil.7 Paul repeatedly hid himself from threatened destruction.8 Even our Divine Master acted on this rule of prudence,9 till his hour was come.10

But to apply this rule to spiritual evils foreseen — “Noah, moved with fear, prepared an ark for the saving of his house.”11 Josiah endeavored to ward off the threatened judgment by humiliation before God.12 Paul “labored” for the covering of present acceptance; foreseeing the tremendous evil of “appearing” unsheltered “before the judgment-seat of Christ.”13

Not that the prudent man is gifted with supernatural knowledge. He only uses the discernment which God hath given him. He regards the signs of the times. He studies the word of God in reference to coming judgment; and he acts accordingly. To walk carelessly in the midst of evil is reckless folly. We cannot “stand oy faith” only, but “by faith” balanced with fear;14 yet not the fear of bondage and scrupulosity, but of care, watchfulness, and diligence.15 In such a path as ours — guilty, wandering, tempted, afflicted, dying, does not common — at least does not Christian — prudence, show us our need of an hiding-place? Except we seek one in time, we are lost for eternity. Did we but realize the huge mass of guilt lying upon us, and the infinite wrath that for that guilt hangs over us, could we rest in an unsheltered state? Should not we tread upon all that lies in our way to run to shelter?

2 James i. 9, 10. 3 Rev. ft. 13. 4 chap, xxvii. 12. 5 1 Sam. xx. 19; xxiii. 19 — 21; xxvi. 1. «. 1 Kings xvii. 3; xix. 3.

f Matt. x. 23; xxiv. 15 — 18. 8 Acts ix. 23 — 25; xvii. 14; xxiii. 17.

Mark iii. 6, 7. Luke iv. 29, 30. John viii. 59; x. 39. 10 Matt. xxvi. 47 — 57. Heb. xi. 7. 12 2 Chron. xxxiv. 21, 26^28. »a 2 Cor. v. 9, 10.

K Rom. xi. 20. Heb. iv. 1. 11.

Coming judgments there may be. But set our face towards our hiding-place. God will undertake for our dangers. Nay — does not his most loving voice, point to a shelter in himself — in his own perfections? — “Come, my people; enter thou into thy chamber, and shut thy door about thee; hide thyself, as it were for a little moment, until the indignation be overpast.”1

Very different is the course of the simple? Devoid of all pru*- dence; foreseeing no evil; fearing none; given up to their own ways, and reckless of all consequences, they pass on and are punished, by their own folly.3 Oh! many such are there, whor “when the Lord’s hand is lifted up, will not see;”4 who .will not hear the distant thunder, betokening the approaching storm; who in their fancied security faugh at those, who are preparing for an evil day; laugh even on the brink of that destruction, which — unless Sovereign grace interpose — will make them wise too late.

4. By (the reward of, Marg.) humility and ike fear of the Lord are riches* honor, and life, (lives, Marg.)

Who then will say — “It is vain to serve God?“s Riches, honorr and life to enjoy them — such an accumulation and completeness of happiness! — all belong to his service. But observe the two marks of his ways, humility and the fear of the Lord. Humility. is not the mere meekness of modesty.6 This, though a lovely temper is not a Christian grace. Nor is it the servility of the hypocrite for his own selfish ends ;7 or the temporary conviction of external humiliation.8 We may easily distinguish the genuine principle by its accompaniment — the fear of the Lord — that blessed holy reverence, which none but his children feel, and which, while it represses presumption, establishes humility. A just apprehension of God will always lay us in the lowest dust before him. The contrasted sight of his majesty with our meanness, of his holiness with our defilement, constrains the cry from one — “Behold! I am vile; I abhor myself“0 — from another — “Woe is me, for I am undone.“10 Humility is thus the truest, glory. The most humble is the most triumphant Christian. Depressed indeed he may be; yet is he highly exalted. Riches are his — both of grace and of glory. None can deprive him of them.11 Honor is his — the true fruit12 — the gracious reward13 — of humility — high and glorious; the title and present privilege of a child of God —” an heir of God, and joint-heir with Christ.“14 Life is his15 — lives — every kind of life — not natural only, but spiritual and eternal; life with the Father and the Son, now” hid with Christ in God; and when Christ, who is

1 Isa. xxvi. 20. * Chap. xiv. 15, 16.

a Chap. vii. 7, 22, 23; ix. 17, 18. * Isaiah xxvi. 11.

5 Mai. Hi. 14. 1 Sam. x. 22. ‘2 Sam. xv. 5.

8 1 Kings xxi. 27. 9 Job xl. 4 j xlii. 5, 6. w Isa. vi. 5.

11 Chap. viii. 18. “Chap. xv. 33; xviii. 12. w Luke xviii. 13 14.” Rom. viii. 16,17.

Chap. xix. 23. Ps. xxii. 27. Comp. Ecclus. i. 11, 12. 18; ii. 8, 9; xl. 26, 27.

our life, shall appear” — then to he manifested in all its fulness of everlasting joy. Shall we look then beyond the narrow limit of time, and search what is the character of the heirs of glory? “He will beautify the meek with salvation. Blessed are the poor in spirit; for theirs is the kingdom of God.”2 Thus glorious is the end of this lowly path of humility and godly fear I

5. Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.

A forcible image to show, that nothing stands so much in a man’s way, as the indulgence of his own unbridled will. The man who is most perversely bent on his purposes, is most likely to be thwarted in them. He thinks to carry all before him; whereas his frowardness makes thorns and snares for his way* ‘He is as a man on all sides encompassed with thorns and snares. His stubbornness brings him into infinite perplexities, out of which he can find no issue.’4 Sarah,5 Jacob,6 Balaam,7 found the way of the froward full of hindrance and entanglement. A special mercy is it, when the thorns embitter the way, and bring the froward sinner as an humbled child, asking and seeking the road to his father’s house.8 If there be difficulties in the ways of God, are there none in the ways of sin? A fair balance would prove, which yoke — which burden — is the more “easy and light.” The stings of conscience; the rebukes of Providence; the disappointment of the cherished desires, the tyrannical power of lust — all tend to make “the way of transgressors to be hard.”9 Nay — not the world only — but even the holy Gospel, is made a snare in the way of the froward. Such are “the depths of Satan”10 and his devices, that he “turns the grace of God into lasciviousness,” and the occasion or excuse of sin!

Here then lies the security of a close walk with God. An humble submission to the Lord; desiring nothing so much as conformity to his will; dreading nothing so much as being left to our own waywardness — thus keeping our soul, we shall be far from the thorn and snares of the froward.11 We shall “make straight” and eafe — if not smooth — “paths for our feet,” and “all our ways shall be established.’”12 “He that is begotten of God keepeth himself, and that wicked one toucheth him not.”13

6. Train upli a child in the way he should go: and when he is old, he will not depart fron it.

i Col. iii. 3, 4. 2 Ps. cxlix. 4. Matt. v. 3.

3 Jer. xxiii. 12, 13. Jud. ii. 2, 3. 4 Bishop Hall.

Gen. xii. 10 — 20; xvi. 1 — 6; xx. 2 — 14. Ibid, xxvii.

7 Num. xxii. 22 — 32. 8 Luke xv. 12 — 20.

9 Chap. xiii. 15. w Rev. ii. 24. 2 Cor. xi. 14.

11 A — m. iii. 8; vi. 1. Jude 4. 12 Heb. xii. 12. Chap. iv. 26. ™ 1 John v. 18.

14 There is a considerable difference in the translation of the original word; but all coming to the Sixe poiiak All commentators stamp it as a most significant term — Imbue, Schultens, Geier — ‘gives it the first dip, dye, seasoning.’ Initia — ‘Begin the first in-The hopes of at least two generations hang upon this rr ost important rule. How can we look on a child without thoughtful anxiety? An existence is commenced for eternity. No power of earth or hell can crush it. The whole universe does not afford an object of deeper interest. It is an “arrow (in the hand of a mighty man” — a most powerful instrument of good or evil, according to the direction that is given to it.

Every thing depends on his training, Two ways lie before him — the way in which he would go — headlong to ruin, and the way in which he should go — the pathway to heaven. The rule for training implies obliquity; else he would not need it. A young and healthy tree shoots straight upwards, and instead of putting forth crooked and deformed branches, gives promise of a fine and fruitful maturity.

Begin the training of the child, as Hannah did, with his dedication to God,2 This done — train him as God’s child — entrusted to your care, asking guidance from day to day — “How shall we order the child, and how shall we do unto him?“3 Train him as a baptized child, in the principles of his baptismal engagements. Pray for him. Teach him to pray. Instruct him “from a child in the Holy Scriptures” as the sole rule of faith, and directory of conduct.”4 Never was this training so momentous. From a defect here many young persons are tossed to and fro in every vacillation of error; arid the anxious attempt to set them right we find to be — ’ building, where there is no foundation, or rather, where there is not so much as ground to build upon.’5 In fact, the mind — abhorring a vacuum — must have some notions. Arid the alternative is not between sound principles and none; but between wholesome truth and those crude or poisonous errors, which the subtle enemy is ever ready to inject, and the corrupt heart equally prepared to receive. Nor let the formation of sound practical habits, diligence, industry, and self-government be forgotten. Let the child be trained, as the soldier under arms, to endurance, order, and subjection.

Wisely does Solomon direct us to begin at the mouth or entrance of his ‘way8 — at the first opening intelligence. The more early the training’, the more easy the work, and the more encouraging the results. It is a matter of experience, that what is early learnt,

struction — lay the groundwork — the first stone.’ Instrue. This is substantially the margin; — catechise — like Abraham’s servants — instructed (catechised, marg.) alike in the arfof war and in the fear of God. Gen. xiv. 14; xviii. 19. The word elsewhere conveys the idea of dedication to the service of God (Comp. Deut. xx. 5. 1 Kings viii. 6. 2 Chron. vii. 5; title to Ps. xxx.) In this view a judicious expositor conceives the illustration may be thus — ‘As a house, altar, or temple, newly built, and not yet profaned, is fitted by certain rites and sacrifices for its future use; so a child, as a newly- formed edifice, is fitted by a certain course for the service and the church, and his heart is made mset as an habitation of God, and the temple of the Holy Ghost.’ Geier in loco.

1 Psalm cixvii. 4. 21 gam. i. 28. 3 Jud. xiii. 12.

4 2 Tim..iii. 15. Comp. the Wise Man’s own Training, chap. iv. 3, 4.

6 South’s Sermon on the text, vol. v. 1.

8 Heb. See Schultens, and the general voice of critics.

is most tenaciously retained. It stands the friction of time with the least injury. -Far better, instead of waiting for the maturity of reason, to work upon the pliability of childhood. The gardener begins to graft in the first rising of the sap. If the crooked shoots of self-will and disobedience are not cut off, their rapid growth and rapidly growing strength will greatly increase the future difficulty of bending them. Present neglect occasions after risk and perplexity. We may begin our work too late, but we can scarcely begin it too soon.2 If the child be too young to teach to read, he cannot be too young to teach to obey. Never let the watchfulness to check the buddings of evil, and to cherish the first tenderness of right feeling, be relaxed. The ceaseless activity of the great enemy teaches the value of early training. Be beforehand with him. Pre-occupy the ground with good seed, as the most effectual exclusion of his evil tares.3 Be at the mouth of the way with whole some food, ere he has the opportunity of pouring in his “bread of deceit;” ere nature is hardened by the habits of sin — brutalized by familiarity with vice.

But this training must be practical. The mere talk to a child about religion, without bringing it to bear upon his loose habits, and self-willed tempers, is utterly ineffective. Here also lies the momentous weight of Christian consistency. If the child hears of godliness, and sees but wickedness, this is bringing him bread with one hand and poison with the other; ’ beckoning him with the hand to heaven, and at the same time taking him by the hand, and leading him in the way to destruction.’4 Who would receive even the choicest food from a leprous hand! Neglect is far better than inconsistency; forgetfulness, than contempt of principle. A child is influenced by the eye more than by the ear. He is ready to look out for apologies for his own faults; and their discovery in parental example will harden him in infidelity or ungodliness.

This is indeed a work of watchful anxiety, attended with painful, and often long-protracted exercise, of faith and patience. Who could hold on in it, but for the Divine support “of the parental promise — When he is old, he shall not depart from it. The man will be, as the child is trained. Education is utterly distinct from grace. But — when conducted in the spirit, and on the principles of the Word of God — it is a means of imparting it. Sometimes

1 The Heathen moralists seem well to have understood the subject. Horace — after alluding to the early discipline of the ^>lt and the hound — applies it —

‘Nunc adbihe pure

Pectore verba, puer: nunc tu melioribus offer.
Quo semel est imbuta recens, servabit odorem
Testa diu.’ Epis. 1. i. ii. 64 — 69.

‘Adeo in teneris consuescere multum est.’

Virg. Geor. ii. 272.

‘Udum et molle lutum es; nunc, nunc properandus, et acri Fingendus sine fine rota.’ Persius. Sat. iii. 23.

* See Eccl. xi. 6. Isa. xxviii. 9, 10. Lam. iii. 27. 3 Matt. xiii. 25 — 9&

* Abp. Tillotson’s Sermons on Education.

the fruit is immediate, uniform, and permanent to the end. But often •’ the bread cast upon the waters of the covenant is found” not till “after many days”2 — perhaps not till the godly parent has been laid in the grave.3 Yet the fruit, though late, will not be the less sure.4 The child may depart when he is young. But when he is old — in after years — smothered convictions will bring back the power of early impressions. The seeds of instruction will burst forth into life.5 He will find it “hard,” in a course of sin, “to kick against the pricks.”6 The scriptures early fastened on his memory, will force themselves upon him with many a sharp and painful struggle. Conscience will disturb his pleasures, and embitter the sweetness, which he had found, or fancied that he had found, in his sins. The remembrance of his father’s house brings the prodigal “to himself,” and he comes home with shame in his face, tears in his eyes, and godly sorrow in his heart.7

Cultivate, then, the exercise of parental faith; trusting — not to what we see, but to what God has promised; like our father Abraham — “against hope, believing in hope.”8 Expect the fulfilment of the parental promise, as confidently as any other free promise of the gospel.9 Exercise faith in the full energy of Christian diligence,

i 1 Sam. i. 28; ii. 2; xii. 2, 3. Comp. Ps. xcii. 13 — 15. 2 Eccl. xi. 1.

3 2 Chron. xxxiii. 11 — 13. ‘It is no small mercy,’ said Mr. Flavel, alluding to this case, ’ to have thousands of fervent prayers lying before the Lord, filed up in heaven for us.’ Fountain of Life, Sermon xx.

4 Hab. ii. 3.

5 Timothy was instructed as a child, but not converted till adult age. Comp. 2 Tim iii. 15, with 1 Tim. i. 2.

e Acts ix. 5. 7 Luke xv. 17 — 20. Rom. iv. 18 — 20.

9 Such as John vi. 37 — couched in the same grammatical terms — a promise connected with a duty, as the encouragement to the duty — “Him that cometh — he that traineth; in no wise cast out — will not depart.” Yet the latter is often considered a general promise, admitting of various and indefinite exceptions. The other is “Yea and Amen.” But we might ask — How can we loosen the ground of one promise, without shaking the foundation of all 1 And do not admitted exceptions in the educational promise give occasion to many an exercised Christian to find his own exception in the Gospel promise 1 We fully concede that here the ground is more clear to the exercise of faith. We have the demonstrable certainty of the work of the Son, the faithfulness of the Father, and the agency of the Spirit, drawing the “given to come” (vv. 37, 44, 65) — the compact of the Eternal Three unchangeably fulfilled. In this parental promise the manifestly imperfect training of the parent, and the wanton rebellion of the child, obscures the ground of faith to our vision. But this touches only the apprehension of the ground, not the ground itself. If the performance of the parent’s duty in the one promise were as certain, as the work of God in the other, would not the assurance of the promise in both cases be equally firm! We cannot indeed anticipate an universal fulfilment of the promise. Yet, as believers in the inspiration of Scripture, we are bound implicitly to receive it. Is it not far safer and more satisfactory to take all the promises of the Bible upon the same ground 1 The cases that appear to contravene the educational promise may be fairly explained. Not that the promise is falsified, but that the Lord’s time of fulfilment is not yet come. Or — has not some important element of education been omitted 7 Has not some disproportion of one or other part of the system hindered the efficiency of the whole 1 Has instruction and discipline been always accompanied with prayer and faith 1 Or has prayer been always confirmed by consistent practice 1 Does not man’s indolence, self-indulgence, unbelief, unfaithfulness to the conditions implied, wither the blessing 1 While Abraham — training up his family for God — shall find him “faithful that hath promised” (Gen. xviii. 19, with Heb. x. 23) the Elis and the Davids — good men but bad parents — (I Sam. iii. 13; 1 Kings i. 6) shall know “God’s breach of promise.”

and in the patience of Christian hope. Leave God to accomplish his own gracious will. If his Sovereignty ]eserves the time and means to himself, his faithfulness secures the promise to us, which is, and ever must be, “Yea, and Amen” — “I will be a God to thee, and to thy seed after thee. I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.”1

This is faith — the reward of faith — of those who make the sal vation of the soul the primary object of education. The mass of mankind deal with their children as if they were born only for the world — ‘Must they not be like others, to make their way in the world?’ Thus they fearlessly bring them into contact with the evil around them, set their feet in the “broad road of destruction.” and bid them go on with the rest. In all important matters they educate them consistently for time, not for eternity. They concentrate their grand interest on matters in which the soul has no concern; accomplishments or scholarship, not godliness; refinement of taste and manners, not soundness of faith. Need we say that this is an education without God — without his promise — without rest? The parents of such children, and the children of such parents, are alike objects of compassion. Eternity will bring a solemn account to both.

7. The rich ruleth over ike poor, and the borrower is servant to the lender.

“The rich and the poor meet together,”2 for mutual sympathy and helpfulness; yet God has appointed one to rule and the other to submit. And this gradation of rank in all its forms, involves distinct obligations to be carefully sought out and followed. Subjection, on the one hand, is cheerfully acknowledged as God’s own ordinance; while the sense of responsibility is enlarged on the other. The rule applies to all the domestic relations between dependants and superiors. Yet let it be the rule of order, not of pride, caprice, or selfishness. And especially, when exercised over young persons of refined minds and education, let dependence be soothed by “the hand of kindness,” elevating them to an high rank far above the menials of the house. The golden rule of love will diffuse Christian happiness without disorder or compromise of obligation.

Too often, however, it is a rule of harshness.3 And, indeed, ,vithout a practical submission to God’s rule over us, we can scarcely be trusted with power over our fellow-men. Obligations — such as that of the borrower to the lender* — often forces the dependent to a servile bondage. Man becomes an alien to his brother; the victim of his gratification, not the object of his sympathy.4

(Num. xiv. 34.) It is too deep for man to reconcile the absolute election of God with weak, imperfect, unfaithful fulfilment of duty. Nevertheless in all cases — “Let God be true, and every man a liar.” (Rom. iii. 4.)

1 2 Cor. i. 20. Gen. xvii. 7. Isa. xliv. 3 — 5.

2 Verse 2.

3 Chap, xviii. 23. Amos ii. 6; iv. 1; v. 11, 12; viii. 4 — 6. James ii. 6; v. 4. Comp. Ecclus xiii. 19.

2 Kings iv. 1. Neh v. 3 — 5. Matt, xviii. 25, 29. Compare the blessing, Dent; xv. 6; x xviii. 12.

Very important is it to maintain an independence of mind, quite distinct from pride, which elevates far above doing or conniving at evil, for the sake of pleasing a patron. Many have been forced to great entanglement of conscience — perhaps to vote contrary to their conscience — rather than lose the great man’s smile. This is a tyrannizing rule of the rich over the poor — thus to make them the creatures of their own will. Shun, therefore, that proud independence, which scorns the kindly offer of needful help. But avoid all needless obligations. ‘Sell not your liberty to gratify your luxury.’1 If possible “owe no man anything but love.” ‘Guard against that poverty, which is the result of carelessness or extravagance. Pray earnestly — labor diligently. Should you come to poverty by the misfortune of the times, submit to your lot humbly; bear it patiently; cast yourself in childlike dependence upon your God.’2

8. He that soweth iniquity shall reap vanity: and the rod of his anger shall fail, (with the rod of his anger he shall be consumed, Marg.)

seed-time and harvest furnish a striking scriptural image, full of practical use.3 They are linked together in the spiritual, not less than in the natural, world. The harvest is according to the seed.4 Such is the transcendant dignity and worth of the soul, that eternity is stamped upon all its actions. Every thought — every principle (is not this a solemn recollection?) — is a seed for eternity, issuing in an harvest of eternal joy or “desperate sorrow.” The wise man only adverts to the latter harvest. All experience and observation testify to the fact, that the diligent perseverance of the ungodly sower can only end in vanity — in utter and eternal disappointment.5

The connexion, however, of the two clauses of the Proverb may intimate, that the iron rod of the rich ruling over the poor — following the dictates of selfishness — will insure disappointment. Their abused power will shortly fail, and they will reap only the harvest of their injustice. Often may oppressors prosper for a time. God may use them as his chastening rod. But the seed-time of iniquity will end in the harvest of vanity, and when they have done their work, the rod of their anger shall fail. Such was Sennacherib in olden time.6 Such was Napoleon in our own day. Never has the world seen so extensive a sower of iniquity — never a more abundant harvest of vanity. A fearful rod of anger was he to the nations of the earth. But how utterly was the rod suffered to fail, when the purpose was accomplished! Despoiled of empire — shorn of greatness — an exiled captive — such is not the harvest from God’s seed! “A sure reward”7 — not of vanity, but of substantial everlasting joy.8 Here may we “sow bountifully, that we may reap also bountifully!”9

1 Henry in loeo. 2 Geier in loco.

3 Ps. cxxvi, 5, 6. Hos. x. 12. Matt. xiii. 3, 24 — 30.. * Gal. vi. 7, 8.

Job iv. 8. Rom. vi. 21. 6 Isa. x. 5 — 12, 24, 25; xxs. 31. Comp. Zech. x. U t Chap. xi. 13. 8 Ps. cxxvi. 5, 6. 9 2 Cor. ix. 6, 9.

9. He thai hath a bountiful (is good of, Marg ) eye shall be blessed: for te giveth of his bread to the poor.

The heart often looks out at the eye. The bountiful or good eye is contrasted with “the evil eye.”2 This man can look with indifference on distress,3 satisfy himself with the heartless expression of good-will,4 and find many reasons for withholding his charity. But the man of a good eye delighteth in contriving acts of kindness.5 He not only relieves what is brought before him, but he looks out for objects, and looks pleasantly on them. Nehemiah was a bright example of this bountifulness. Instead of using his ample power for his own aggrandizement, he spent his substance in feeding the people at his own table — giving of his bread to the poor.6 His great work required a large heart. And such a heart God had given him. Ever remember — Christian — that sacrifice — not convenience — is God’s acceptable service. Giving of oar bread — letting the poor share with ourselves.7 Nor must it be wrung from us by importunity. “God loveth a cheerful giver.”8 His “charge )s, thai we be ready to distribute, willing to communicate.”9 This is his own pattern of bountifulness. “He openeth his hand, and satisfieth the desire of every living thing. He giveth to all liberally, and upbraideth not.”16 We are only the stewards of his bounty. Of our property — whether it be little or much — we must be ready to say — “We are not our own,”11 But mind that the motive be higher than the mere gratification of kindly feelings. Cherish carefully godly simplicity. “Let your light shine before men for your Father’s glory.”12 But “take care jlhat you give not your alms before men to be seen of them, otherwise you have no reward of your Father which is in heaven.”13

This bountifulness is a privilege which earth possesses above heaven. Many a rich blessing is sealed to it ;14 and the man that shows it “hath a continual feast,” because his objects are always before him. Man will bless it according to his ability ;15 and when “they cannot recompense thee, thou shalt be recompensed at the resurrection of the just;”16 when ’ one good work done for God will be seen7 — as Luther says — i to show more glory than the whole frame of heaven and earth.’ It is the power of his grace, the following of his pattern, the reflection of his image, the “shewing forth of his virtues.”17

1 Luke x. 33 — 35. 2 Chap, xxiii. 6» Dent. xv. 9; xxviii. 54, 56. Matt. xx. 15

3 1 Sam. xxv. 3, 10, 11. Luke x. 31, 32; xvi. 19 — 21. * James ii. 15, 16.

s Isa. xxxii. 8. Neh. v. 16 — 18. * Comp. Job xxxi. 17.

8 2 Cor. ix. 6, with Deut. xv. 10. 1 Tim. vi. 17, 18.

1° Ps. cxlv. 16. James i. 5. “1 Cor. vi. 19, 20.” Matt. v. 16.

13 Ibid. vi. 1 — 3; xxv. 34 — 40.

I* Deut. xv. 10. Isa. lviii. 10, 11. Matt, v. 7. Comp. Ecclus. xixi. 23, 24.
is Job xxix. 11 — 13; xxxi, 16 — 20.
is Ps. xli. 1, 2. Luke xiv. 14. 1 Tim. vi. 19.
17 I Pet. ii. 9, marg

10. Cast out the scorner, and contention shall go out] yea, strife and reproach shall cease.

This is a word to rulers. The scorner is a firebrand of contention in the church. He must be restrained.2 If restraint be in effectual, he must be — if possible — cast out.3 If “his seat” be allowed in the family,4 strife and reproach must be the issue. A jeer or biting taunt is more provoking than a blow. If therefore “peace is to the house.” and “the love of peace is to abide there,”5 — cast out the scorner and the contention will cease.6 He must not be argued with.7 We must keep no terms with him. We must meet him with bold and open rebuke, lest his influence should overthrow the faith of the simple.8 If God “scorneth the scorners,”9 what less can we do, than banish them from our society? “Depart from me, ye wicked; I will keep the commandments of my God.”10 Yet if we cast him out, cast him not off. Pray for him. Remember, “such were some of you.”11 While we abhor the sin, let us pity the sinner.

But what if we should not be able to cast him out? He may be a husband — a child. At least give a protest. Show that you stand not on the same ground. Turn away from his scorning, this will mortify if not silence. Turn from him to your God.ia This will bring peace. Dwell with him sighing, as David in Mesech.13 One greater than David teaches by his example. Honor your Divine Master by “enduring,” as he did, year after year, “the contradiction of sinners.”14 And who knoweth, but this meek and silent endurance, with a loving bleeding heart, may have power to cast out the scorning, and to mould the scorner into the lowliness of the cross? Then who would be a more welcome member of the church or of the family? Strife and reproach would cease in both, should the persecutor of the faith become a monument of graceis — a shining witness to the truth.16

1 1. He that loveth pureness of heart, for the grace of his lips the king shall be his friend.

Pureness of heart describes not the natural, but the renewed, man. It is no external varnish — no affectation of holiness; but sincerity, humility, shrinking from sin, conformity to the image of God. He who hath fully attained this pureness is before the throne of God. He who loveth it is the child of God on earth. His perfection is desire, constant progress, pressing towards the mark.17 When the fountain is cleansed, it sendeth forth sweet

i 3 John 10. 2 2 Tim. iii. 8, 9.

1 Tim. i. 20. Tit. iii. 10, 11. * Psalm i. 1. 5 Luke xx. 5, 6.

Gen. xxi. 9, 10. Comp. chap. xv. 18; xvi. 28.

i Chap. xxvi. 4. 2 Kings xviii. 3f>. 8 2 Tim. iii. 1 — 7. 9 Chap. iii. 34.

Psalm cxix. 115. Cornp. Neh. xiii. 28.” 1 Cor. vi. 11.

W Psalm xxxv. 1G — 24: lxix. 11 — 13. w Ibid. cxx. 5 — 7. I4 Heb. xii. 3,

W 1 Tim. i. 13 — 16. is Gal. i. 23, 24. Phil. iii. 12 — 15.

waters. When “the tree is made good, the fruit will be good.n “Of the abundance of the heart the mouth speaketh.”1 Pureness of heart sheds such refinement over the whole character, and pours such grace upon the lips, as attracts the admiration of those who do not understand its source, and cannot appreciate its principle.2 Such was the grace upon the lips of the holy Saviour, that “the multitude hung upon them, wondering at the gracious words which proceeded out of his mouth.”3 The moral influence also of this purity of character is to put impurity to shame.

Solomon doubtless spoke his own determination — that the king should be the friend of the gracious servant. This had been his father’s resolution.4 This character smoothed the way to royal favor for Joseph,5 for Ezra,6 and Daniel.7 Nay — we find godly Obadiah in the confidence of wicked Ahab.8 So powerful is the voice of conscience, even when God and holiness are hated. Yet this choice of the gracious lips is too often rather what ought to be, than what is.9 Well is it for the kingdom, when the Sovereign’s choice is according to this rule.19 Such — such alone — the great King marks as his friends. Such he embraces with his fatherly love.11 Such he welcomes into his heavenly kingdom.12” Blessed are the pure in heart; for they shall see God.’’13

12. The eyes of the Lord preserve knowledge, and he overthroweth the words of the transgressor.

The eyes of the Lord often describe his searching Omnipotence14 -7 — here his fatherly care.15 So many inlets to false principles — such specious appearances to warp the judgment — does the subtle enemy pour in; so strong is the natural tendency in the same direction — that, but for his gracious covering to preserve knowledge in our hearts, the words of the transgressor might “overthrow our faith.’’16 Oh! let us seek our Christian establishment in close communion with Him, for continued preservation from a cloud upon our intellectual faculties and spiritual apprehensions.

But the proverb illustrates upon a wider scale His faithful keeping of the truth in the world. Indeed it may be regarded as a prophecy in the course of fulfilment to the very end of time ?17 For how wonderfully has the knowledge, of God been preserved from age to age; and all the plausible or malignant schemes to blot it out been overthrown! The Scriptures, as the words of knowledge, have been preserved in a far more accurate state than any other book of corresponding antiquity; though man’s wisdom has never been wanting in ingenuity to corrupt it. When knowledge seemed

i Matt. xii. 33, 34. 2 Chap. xxxi. 10,26. 3ps.x]v.2,7. Luke xix. Gr. iv. 23.

4 Ps. ci. 6; cxix. 63. 5 Gen. xli. 37 — 45. Ezra vii. 6, 21 — 25.

i Dan. vi. 1 — 3, 28. See i. 8, 9. 8 i Kings xviii. 3, 12. Comp. 2 Kings xiii. 14

Chap. xvi. 12, 13. w chap, xxviii. 2; xxv. 5. Chap. xv. 9.

Ps. xv. 1, 2; xxiv. 3, 4. Matt. v. 8.” Chap. v. 21; xv. 3. Ps. xi. 4. »s 2 Chron. xvi. 9. Ps. xxxiv. 15. Zech. iv. 10. 2 Tim. ii. 17 — 19.

w Scott in loco.

on the eve of perishing, a single copy of the Scriptures, found as it were accidentally, preserved it from utter extinction. For successive generations the Book was in the custody of faithful librarians, handed down in substantial integrity.2 When the Church herself was on the side of the Arian heresy, the same watchful eyes raised up a champion,3 to preserve the testimony. In the succeeding dark ages witnesses prophesied, as from the earliest eras of Revelation4 — some indeed for a long time in sackcloth,5 until the dawn of a brighter day. Nor was this in peace and quietness. Often has the infidel transgressor labored with all might of man for its destruction.6 Often has Rome partially suppressed it, or committed it to the flames, or circulated perverted copies and false interpretations. Yet all these words and deeds of the transgressors have been overthrown. Arid notwithstanding all heretical corruptions, the eyes of the Lord have preserved knowledge. Still is his word continued among us with its Divine credentials unimpaired, and its unsearchable store undirninished — a standing miracle of the faithfulness of its Almighty Keeper. Full of joy and confidence is the believer’s acknowledgment — “Concerning thy testimonies, I have known of old, that thou hast founded them forever.”7

13. The slothful man saith, There is a lion without, I shall be slain in the streets.3

Real difficulties in the way of heaven exercise faith. And such there are, far too great for those who have never “counted the cost,” or who “go to the warfare at any time at their own charges.”1 But imaginary difficulties are the indulgence of sloth. The slothful mati is a coward. He has no love for his work, and therefore he is always ready to put a cheat upon his soul, ’ inventing some vain excuse, because he will not do his duty.’10 He shrinks from every work likely to involve trouble.11 Fancied dangers frighten him from real and present duties. There is a lion without; I shall be slain in the streets — an absurd excuse !12 — as if public streets — except in special cases — were the haunts of wild beasts.1! He is afraid of being slain without, when he willingly gives him self up to be slain within.14 Thus the unbelieving spies — when holding up to view the exuberant fruit of Canaan, added — “But we be not able to go up against the people. The cities are walled up to heaven — and the giants are there.”13 As if the promise of God was not a stronger ground of faith than the giants of fear! lg But much more sad is it to see Moses shrinking17 — nay — Jonah

2 Chron. xxxiv. 14 — 18. 2 Rom. iii. 2.

3 Athanasius. Enoch, Jude 14, 15. Noah, 2 Pet. ii. 5.

s Rev. xi. 3 — 11; xii. 14 — 17.

6 Jer. xxxvi. 23. Company of Voltaire and his associates. 7 Ps. cxix. 152.

8 Chap. xxvi. 13. Matt. viii. 19, 20, with xi. 12. Luke xiv. 28 — 30.

1& Reformer’s Notes.” Chap. xv. 19; xix. 24.

12 1 Kings xiii. 24; xx. 36. 2 Kings ii. 24. w Psalm civ. 20 — 22.

M Chap. xxi. 25. is Num. xiii. 27 — 33. M Num. xiv. 6 — 8, with Gen. x i, 7. Ex. iv. 10 — 14.

running away — from the Lord’s work. All excuses against doing it partake of this cowardly spirit. And who has not felt the temptation, when called to a plain but self-denying duty; to encountei painful opposition to the gospel, or to a faithful rebuke of sin? There is a lion without. True. But hast thou forgotten the promise in the ways of God? “Thou shalt tread upon the lion and adder; the young lion and the dragon shalt thou trample under feet?”2 Does not our Master’s word, “Follow me?”3 — call us to tread in his steps — to follow him in a life of self-devoted conflict and energy? Ponder the terms of discipleship. “If any man will come after me, let him deny himself, and take up his cross daily, and follow me”4 Godly courage, “endurance of hardness,” “standing in the whole armor of God”5 — all this is needed — all this must be daily and hourly sought for — not only by those who stand in the forefront of the battle, but by the meanest soldier of the cross; else, though “armed, and carrying the bow, he will turn back” disgracefully “in the day of battle.”6

14. The mouth of strange women is a deep pit: he that is abhorred of the Lord shall fall therein.

This fearful temptation has been already frequently opened.7 But in a book specially for the young, who that knows the power of “youthful lusts,”* and the seductive witcheries of sin,9 will deem a fresh warning needless? Is it not the voice of mercy? For what but unbounded compassion could stand as it were at the edge of the pit, and unfold to the unwary its awful peril? A deep pit indeed it is10 — easy to fall into; hard — next to impossible — to get out of.11 So besotting is this sin to the flesh — to the mind — to the conscience !12 It is the mouth of a pit far deeper. “For her feet go down to death; her steps take hold of hell.”13 What more humbling proof can there be of the total depravity of the nature, than the fact, that those affections, originally given as the purest enjoyments of life, should become the corrupt spring of such a de filement. The sin and snare would seem to be a judicial infliction for those, whose wilful rejection of God have made them abhorred of him.14 They have turned away from instruction, hated reproof, resisted conviction, and, given up to their abomination, they give too plain proof, that they are abandoned by Godis — abhorred of the Lord! Is the embrace of the strange woman a compensation for such a judgment? Every curse — eternal frown and banishment —

i Jonah i. 1 — 3. 2 Ps. xci. 11 — 13.

3 Matt. iv. 19; viii. 22; ix. 9. 4 Luke i* 23.

s 2 Tim. ii. 3. Eph. vi. 12, 13. ‘Invictus ad labores; fortis ad periculuin; duruf adversus illecebras.’ Ambrose — a fine exhibition of Christian energy.

6 Psalm lxxviii. 9.

i Chap. ii. 16 — 19; v. 3; vi. 24 — 29; vii. 5, &c.; ix. 16 — 18.

2 Tim. ii. 22., Chap. v. 3; vii. 21. w Chap, xxiii. 27.

“ChUp. ii. 19. Comp. Eccl. vii. 26. M Judg. xvi. 20, 21. Neh. xiii. 26. Hos. iv. 11. 13 Chap. v. 5; ii. 18; vii. 27; ix. 18. 2 Pet. ii. 10 — 12. Rev. xxi. 8. M Rom. i. 28. C;mp. Ps. lxxxi. 11, 12. Chap. v. 7 — 13.

the weight of infinite unmingled wrath — is involved in this awful name. Not that he willeth the death of the vilest sinner. But must not his justice and his holiness be in array against those, who of their own will choose evil, and reject alike the warnings of his wrath, and the invitations of his love?

15. Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.

What parent — what instructor of children will not bear sad, but decisive, testimony to the foolishness of the child? i A little in no cent’ — is the miscalled name of fondness and fancy. One only of Adam’s race, and he — adored be his name! preserved by his holy conception8 — lays claim to it. Foolishness is the birthright of all besides. The early development of waywardness and passion — even before the power of speech3 — before the child is capable of observing and imitating those around him — is a touching but undeniable evidence of the innate principle.

Observe — it is foolishness — not childishness. That might be long to an unfallen child. No moral guilt attaches to the recollection — “When I was a child. I spake as a child, I understood as a child, I thought as a child.”4 ‘A child is to be*punished’ — as Mr. Scott wisely observed — ‘not for being a child, but for being a wicked child.’5 Comparative ignorance, the imperfect and gradual opening of the faculties, constitute the nature, not the sinfulness, of the child. The holy “child increased in wisdom.”6 But foolishness is the mighty propensity to evil — imbibing wrong principles, forming bad habits, entering into an ungodly course. It includes all the sins of which a child is capable — lying, deceit,7 wilfulness, perverseness, want of submission to authority8 — all seeds of future evil, multiplying to a fruitful harvest.

We delight in our children’s harmless play. We would make ourselves one with them in their sportiveness. But this foolishness — visible every hour before our eyes — never let it be a subject of sport, but of deep and constant sadness. Nor let childhood plead as an excuse for it. Children’s sins — though not chargeable with the guilt of adult responsibility, yet God has awfully shown, that they are sins against Himself. The judgment on the “little children” of Bethel is enough to make “both the ears of” thought less parents “tingle.”9

But whence the origin of this foolishness? “Look unto the rock whence we are hewn. Look unto” Adam, “our father, and unto” Eve “that bare us.”10 As is the root, so are the branches. As is the fountain, so are the waters. Our nature was poisoned at

1 Ezek. xviii. 32; xxxiii. 11. 2 Luke i. 35.

3 Aucrustine mentions his being struck with the sight of an infant before it could speak — showing an evident look of envy and passion towards another infant about to share its nourishment. He adds — in reference to himself — ‘When, I beseech thee, O my God, in what places — when or where — was I innocent?’ Confess, lib. i. c. 7.

1 Cor. xiii. 11. 5 Life, p. 622. 6 Luke ii. 52.

Psalm lviii. 3. 8 job xi. 12. 2 Kings ii. ’23, 24, with 1 Sam. iii. 11.

w Isa. Ii. 1, 2.

the spring. Our sinful parent, having lost God’s image, could only “beget a son after his image“1 — a sinner begetting a sinner.” That which is born of the flesh is flesh,“2 and could be nothing else. For” who can bring a clean thing out of an unclean?“5 The creature therefore is produced into being with a radical enmity against God,” and “by nature” therefore “a child of wrath.”4 The entail is held from “our first father,” and can never be cut off. There is no division of this sad inheritance. Each of his children has the whole. His Maker testifies concerning him, as “a transgressor from the womb — that his heart is evil from his youth.”5 In shame he acknowledges the testimony — “Behold! I was shapen in iniquity, and in sin did my mother conceive me.” If the joy of a child’s birth blots out the remembrance of its pain and sorrow,7 yet must not this joy be chastened in the humbling recollection 6f what the man-child brings into the world — foolishness?

Observe also the rooted character of this evil. It lies not on the surface, like some of the childish habits, easily corrected. It is bound in his heart — held firmly there by chains invincible to human power.8 It is woven and incorporated into his very nature. And so various are its forms, so subtle its workings, that the wisest parent is often at a loss how to detect and treat the evil.

The general rule however — the prescribed remedy — is clear, It is vain to bid the foolishness depart. It is no less vain to persuade the child himself to drive it far away. The rod of correction is distinctly named, and repeatedly inculcated, as God’s own means for this important end.9 And surely the thought of having been an instrument of producing an envenomed nature against a God of love must constrain the parent to use the means thus divinely appointed for destroying the deadly poison.

Only let the child see that, as with our heavenly Father, love is the ruling principle;10 that we follow the example of the wisest and best of parents; that we use his rod for driving foolishness away ;n that, like him, we “chasten, not for our pleasure, but for our child’s profit;”18 not from caprice or passion, but from tenderness to his soul. Use the Lord’s means, and we can then — what otherwise we cannot do — wait in faith for the promised blessing. Many a stirring movement of the flesh may be restrained. Shame of sin will ripen into abhorrence; and in sorrow and humiliation the path of wisdom will be chosen, loved, and followed.13

16. He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

These two men seem to be at opposite. Yet they meet at the same centre. Both are equally destitute of the love of God and of

(jfen. v. 3. 2 John iii. 6.

Job xiv. 4; xxv. 4. 4 Eph. ii. 3. 5 isa. xiviij. & Gen. n 21,

Ps. li. 5. 7 John xvi. 21.

Cartwright in loco. Comp. Gen. xliv. 30. 1 Sam. xviii. I.

Chap. xix. 18; xxiii. 13, 14; xxix. 17. 10 Chap. xiii. 24, with iii. 11, 12.

See 2 Chron. xxxiii. 12, 13. 12 Heb. xii. 6, 10. * Chap xxix. 15.

their brother. Both alike are seeking their own aggrandizement The one oppresseth the poor to increase his riches. The othei gweth to the rich, “hoping for something again.” Both courses — paradoxical as it may appear — are the road to want. “For the opprt mow of the poor — now will I arise — saith the Lord. Him that loveth violence his soul hateth.”1 ‘Sin pays its servants very bad wages; for it gives the very reverse of what it promised. While the sin of oppression promises mountains of gold, it brings them poverty and ruin.2 Injuries done to the poor are sorely resented by the God of mercy, who is the poor man’s friend, and will break in pieces his oppressor.’3 But if oppression is the road to poverty, is not liberality the way to riches? Doubtless it is, if it be for God.4 But here the man was putting forth a false show of munificence to ensure gifts in tenfold return; while he could at the same time indulge his selfishness in grinding the poor with impunity. Our Lord, therefore, forbids his host to “make a feast for ‘the rich, looking for a recompence.”8 “If ye do good to them” — said he to his disciples — “that do good to you — if ye lend to them, of whom ye hope to receive — what thank have ye?”6 To give to the rich is perverting our stewardship for the service of the poor. But retributive justice will blast the ill-gotten gains of selfishness ;r and hypocrisy will meet its just reward of shame and disappointment.8 Oh! let the Christian ever hear his Father’s voice — “I am the Almighty God; walk before me, and be thou perfect.”9

17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 18. For it is a pleasant thing, if thou keep them within thee; they shall withal be fitted in thy lips. 19. That thy trust may be in the Lord, I have made known to thee this day, even to thee. 20. Have not I written to thee excellent things in counsels and knowledge. 21 „ That I might make thee know the certainty of the words of truth: that thou mightest answer the words of truth to them that send unto thee?

Solomon here seems to change his mode of address. From the tenth chapter he had chiefly given detached, sententious aphorisms in an antithetical form; contrasting right and wrong principles with their respective results. His observations are now more connected and personal; like a wise minister preaching to his people, not before them; and preaching to them, not only in the mass, but in contact with their individual consciences.

He begins with an earnest call to attention. He was speaking no ordinary matters, but the words of the wise — Bow the ear — apply the heart unto knowledge™ — as to a message from God. Lord! “waken mine ear to hear as the learned.”11

Observe the attractiveness of wisdom. It is a pleasant, no less than a profitable, thing. And who is not alive to the call of plea-

1 Ps. xii. v; xi. 5. 2 Jer. xxii. 13 — 15.

* Lawson in loco. Comp. verses 22, 23. 4 chap. iii. 9, 10.

5 Luke xiv. 12. 6 Luke vi. 33 — 35.

7 Job xx. 19 — 22. Isa. v. 8, 9. Mic. ii. 2 — 5. Zech. vii. 9 — 14. James ii. 6, 13 j

Luke xii. 1, 2. Gen. xvii. 1. w Chap. ii. 2j xxiii. 12. Isa. 1. 4, sure! Yet incomprehensible is it to the world to connect religion with pleasure. It spoils all their pleasure. And what amends can it make? It includes in their view much to be done, but nothing to be enjoyed; somewhat very serious, perhaps important in its place, but grave and gloomy: a duty, not a privilege. Yet how little has our profession wrought for us, if it has not realized it as a pleasant thing, adorned with somewhat of an angel’s smile. Often alas! it fails to comfort and invigorate us — a body indeed of truth, but “a body without the spirit;” cold and lifeless. It is a pleasant thing only, if we keep it within us. Heart-religion conveys vital happiness. The fruit is of “the tree of life;”2 its taste “sweeter than honey or the honey-comb.”3 “Thy words we’re found, and I did eat them, and thy word was unto me as the joy and rejoicing of my heart.”4

Mark also the connection between the religion of the heart and of the lips. Keep it within thee. “Let this word dwell in your heart;” and how graceful will be the furniture of the lips ;• filling them to speak with natural simplicity and suitable application !5 When “the heart is inditing a good matter, the tongue is the pen of a ready writer.”6 It becomes as “choice silver.” The words are fitted ’ like a string of rich and precious pearls.’7 “The lips of the righteous feed many.”8 Yet the words will be but little fitted in the lips.9 where there is no treasure in the heart. Never let the mouth attempt to “speak of wisdom,” until “the meditation of the heart has been of understanding.”10

But how powerless are even the words of wisdom without personal application! Let each for a while isolate himself from his fellow-men, and be alone with God, under the clear searching light of his word. If prayer be cold, graces be languid, privileges be clouded, and profession unfruitful, is it not, because religion has been taken up in the gross, without immediate personal contact with the truth of God 1 O, my soul, the message of God is to thee — even to thee11 — this day — “To-day while it is called to-day “12 — welcome his voice with reverential joy. “Take fast hold of his instruction, for it is thy life.”13 That thy trust may be in the Lord — that thou mayest claim thine interest in him — that thou mightest seal his truth upon thine heart — he hath made, it known to thee — even to thee. Believe — love — obey — be happy here and for eternity. And who can doubt the excellency of the things that are written, so rich in counsels and knowledge — ’ words fit for a prince to speak, and the best man in the world to hear?’14 Such fiee — such pleading invitations !15 Such deep manifestations of the

Chap. vi. 21; vit. 1, with ii. 10. 2 Chap. iii. 18.

Chap. xxiv. 13, 14. Ps. xix. 10; cxix. 103. 4 Jer. xv. 16.

Ps. cxix. 171; Matt. xii. 34. Col. iii. 16. 6 Ps. xlv. I.

Chap. x. 20. Diodat. i. s Ib. ver. 21. Comp. xv. 23; xvi. 21; xxv. 11.

Chap. xxvi. 7, 9. 10 Ps. xlix. 3.

J1 See the same emphatic reduplication, chap, xxiii. 15.

12 Heb. iii. 13; iv. 7, with Ps. xcv. 7. 13 C hap. iv. 13.

H Chap. viii. 6. Scott in loco. 15 Chap i. viii. ix.

Divine counsels!1 Such wise, earnest, parental warning’s against sin !2 Such encouraging exhibitions of the service of God.3 Such a minute and practical standard for relative life and social obligation !4

But let us not forget the great end of this Revelation — that we may know the certainty of the things — that we may give an an swer concerning our confidence. The Gospel itself was written with a special reference to this important end.5 Yet this confidence is not a natural, but a Divine, attainment. “The word must come with power, and with the Holy Ghost,” in order to come “with much assurance.”6 That cannot be a sound faith, which does not extend to the whole of the testimony. And even a general admission of the authority of the whole, without an individual application, would — if carefully analyzed — prove to be a want of cordial reception of any part of the Revelation. A lodgment in the .heart can alone bring that full conviction — “Now we believe, no because of thy saying; for we have heard him ourselves.”7

Doubts may arise as to the integrity of the foundation. But a candid and intelligent survey of the external evidence would satisfy all reasonable minds.8 And a fair trial for ourselves would confirm the mass of proof with all the weight of internal evidence. Far better to make the trial at once, than to paralyze the modicum of remaining strength by unreasonable doublings. The Bible exhibits a Divinely-appointed remedy commensurate with man’s infinite distress, and accepted of God in its power and prevalence. Let this at least encourage the effort to fit our case to the remedy, and to apply the remedy to our case. If there be any shaking, it will be in the exercise, not in the foundation, of our confidence.

No further proof can be expected. None, in fact, could be given, save a voice from heaven, which the busy enemy, working upon the imagination, would jeadily convert into a vehicle of doubt. Actual demonstration would leave no room for faith, which is clearly man’s discipline in the present dispensation; humbling him in the consciousness alike of his ignorance and his dependence upon God. We have only therefore thankfully to receive, and diligently to improve, the sufficient evidence vouchsafed to us. Paley has given us a golden maxim of Christian philosophy — defining ’ true fortitude of understanding to consist, in not suffering what we do know to be disturbed and shaken by what we do not know.’9 To delay, therefore, “the obedience of faith,”10 until we shall have solved all the ten thousand objections of a proud infidelity, is to waste the urgent responsibilities of the present moment in an unwarranted expectation of light, which was never promised, and never intended to be given.

Yet the importance of a soundly-assured confidence cannot be

1 Chap. viii. 2 Chap. v. vii. 3 Chap. iii. * Chap, x — xxii.

s Luke i. 1 — 4. 2 Pet. i. 15, 16. 6 i Thess. i. 5. i John iv. 42.

8 See Dr. Alexander’s Canon of the Old and New Testament Scriptures ascertained — a valuable volume from America — reprinted in London. See his Natnral Theology, chap. v. Rom. xvi. 26.

354 EXPOSITION Of THE BOOK OF

over estimated. It constitutes the weight and effectiveness of the sacred office. “The priest’s lips keep knowledge, and they shall seek the law at his mouth, as the messenger of the Lord of Hosts.”1 But except he know himsejf the certainty of the words of truth, how can he answer the words of truth to them that send unto htm? Scarcely less necessary, and on the same ground, is it for the Christian, that he may “be ready always to give an answer to every one, that asketh him a reason of the hope that is in him.”2 Temporary scepticism may he a chastisement of a disputatious spirit. But prayer, and humility, with all its attendant graces, will ultimately lead to Christian establishment. Thus shall we be preserved from the fearful, but alas! too prevalent danger, of receiving the traditions of men in the stead, and with the authority, of the testimony of God. Ours will not be a blind Romish faith in the priest or in the Church; but alone “in the law and the testimony;”3 standing not in the wisdom of men, but in the power of God ;4 stamped by the impress of the Spirit, as “the -witness in our selves.”5 No power of Satan or his emissaries will drive us permanently from this stronghold. We “know whom” and what “we have believed,”* and confidently “testify,” for the support of our weaker brethren, “that this is the true grace of God wherein we stand.”7

22, 23. Rob not the poor, because he is poor; neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoil them.

Perhaps after so solemn an exhortation, we might have expected something more important. Yet what can be more important than the law of love, and to rebuke the breaches of that law? Robbery and oppression, under any -circumstances, are a breach of the commandment.8 But to rob the poor because he is poor, and has no means of protection, is a cowardly aggravation of the sin.9 Much more base is it to oppress the afflicted at the gate — the place of judgment :10 to make his only refuge a market for bribery,11 and to pervert the sacred authority of God given for his protection.111 ‘The threatenings of God against the robbers of the poor are sometimes laughed at by the rich and great. But they will find them in due time to be awful realities.’13 ‘Weak though they be, they have a strong one to take their part.714 He will plead their cause. And woe to the man, against whom he pleads. “What mean ye” — demands the poor man’s pleader — “that ye beat my people to pieces, and grind the face of the poor?”15

The accumulation of Divine vengeance is heaped upon this sin.16 Ahab’s judgment testified to the fearful spoiling of those, who

1 Mai. ii. 7. 21 Pet. iii. xv. 3 isa. viii. xx. Comp. Acts xvii. 11.

1 Cor. ii. 5. 5 i john v. 10; ii. 20, 27. 6 2 Tim. i. 12.

7 1 Pet. v. 12. s Ex. xx. 15. 9 2 Sam. xii. 1 — 6.

-° Ruth iv. 1. 2 Sam. xv. 2; xix. 8. Job. v. 4. Am«s v. 15. 11 Ex. xxiii, 6. Amos v. 12. 12 ps. Jxxxii. 4. Comp. lxxii. 1 — 4.

13 Lawson on verse 16. H Bp. Sanderson’s Sermon on 1 Sam. xii. 3.

Jsa. Ui 15., Comp. Chap, xxiii. 10, 11. Jer. 1. 33, 34. ™ Ps. cix. 6, 16.

Spoil the poor. The captivity in Babylon was the set/urge for this wickedness,2 and when the deeds of secrecy shall be brought to light, how black will be the catalogue cf sins of oppression! How tremendous the judgment of the opjjressor!3 Meanwhile let the poor commit himself to his God ;4 yea, take up the song of praise,5 in the confidence, that the Divine pleader will “maintain his cause,”6 and triumphantly carry it through, to the eternal confusion of his sinful spoilers*

24, 25. Make no friendship with an angry man; and with a furious man thou shall not go: lest thou learn his ways, and get a, snare to thy soul

Sin is contagion. Alas! our corrupt constitution predisposes us to receive it in any form, in which it may be presented to us. The unlovely passions of a furious man rather repel than attract.7 But sin never loses its infectious character. Friendship blinds the eye; and where them is no light in the mind, no true tenderness in the conscience, we can see hateful things done by those we love with blunted sensibilities. Common intercourse with a furious man is fraught with danger. His unreasonable conduct stirs our own tempers. One fire kindles another. Occasional bursts of passion soon form the habit. The habit becomes the nature. Thus we learn his ways, and get a snare to our soul.8 How soon does a young person, living with a proud man, get the mould of his society, and become imperious and overbearing !9 Evil ways, especially when they fall in with our natural temperament, are much sooner learnt than good, and are much more powerful to “corrupt good manners,”10 than good manners to amend the evil. We learn anger easier than meekness. We convey disease, not health. Hence it is the rule of self-preservation, no less than the rule of God — Make no friendship with an angry man.

26. Be not thou one of them that strike hands, or of them that are sureties for debts. 27. If thou hast nothing to pay, why should he take away thy bed from under thee?

Avoid contention, not only with angry, but with imprudent, perhaps unprincipled, associates. Strike not your hands11 as a surety without forethought, sometimes without upright principle. Repeated warnings have been given of this danger.12 The putting your hand to a bill may be almost signing a warrant for your own execution. At all events it is a fraud, to give security for more than you are worth; promising what you are unable to perform. The creditor may fairly in this case proceed to extremities13 — not with the debtor (whom he knows to be worth nothing, and whom indeed the law of God protected14) — but with the surety. And war — the wise man

1 1 Kings xxi. 18 — 24. Comp. Isa. xxxiii. 1. Hab. ii. 8, 2 Ez. xxii. 29 — 31.

3 Mai. iii. 5. * * Ps. x. 14. 5 Ib.- cix. 30, 31 6 Ib. cxl. 12.

T Chap. xxi. 25; xxv. 28; xxvii. 4. 8 Ps. cvi. 35, 36.

Ecclus. xiii. 1. 1° 1 Cor. xv. 33. u Chap. vi. I.

‘* Ib. verses 1, 2; xi. 15; xvii. 18.” Chap. 20.

w Ex. xxii. 26, 27. Deut. xxiv. 12, 13.

asks — shouldst thou rashly incur beggary and ruin, so as to havt t’ie bed taken from under thee!

There is, however, so much danger of erring in over caution, and of indulging* selfishness under the cover of prudence, that these wholesome cautions must be considerately applied. Yet, in ‘• devising liberal things,“1 we must combine scrupulous regard to justice and truth.2 Else our very charity will prove the scandal, in stead of the glory, of our profession.3 ‘We may “take joyfully the spoiling of our goods,” for the testimony of a good conscience. But as the fruit of our own rashness and folly, we cannot but take it heavily?* Oh! let our Divine Master be honored in our profession. by well doing “putting to silence the ignorance of foolish men.”5

28. Remove not the ancient landmark, which thy fathers have set.

Every one has an undoubted right to his own. He must there fore have the means of knowing and securing his right. Even the heathen admitted the sacredness of the landmark. The stone or the staple was honored as the god, without whose kindly influence every field would be the subject of contention.6 The landmark was protected by the wise laws of Israel. God himself set the bounds to the respective parts of his own world, restricting each part within its proper limits.7 Thus also he distributed the different nations,8 and appointed the same security for the several allotments of his own people.9 The ancient landmark stood as a witness and memorial of each man’s rights, which his father had set. Its removal therefore was forbidden, as a selfish and unjust invasion of property,10 included in the curses of Ebal,11 and noted, in subsequent ages, as the head and forefront of national provocation.12

All sound expositors13 warn us, from this Proverb’, to reverence long-tried and well-established principles, and not rashly to in no vate upon them. Some scorn the ancient landmarks, as relics of byegone days of darkness. Impatient of restraint, they want a wider range of wandering, to indulge either their own prurient appetite for novelties, or the morbid cravings of others for this unwholesome excitement.14 Endless divisions and dissensions have been the fruit of this deadly evil. The right of individual judgment oversteps its legitimate bounds; and in its licentious exercise “every man” feels justified to “do” and think “that which is right in his own eyes.”15

Rome, on the other hand, charges us with removing the ancient landmark of unwritten Tradition, which our fathers have set. We ask — What right had they to set it up? We do reverence to

i Isa, xxxii. 8. 2 Phil. iv. 8.

3 Rom. xiv. 16. 1 Tim. vi 22. Heb. xii. 13. Heb. x. 34. Henry in loco.

5 1 Pet. ii. 12; iii. 16. * See Ovid. Fast. ii. 639 — 648. Also i. 50.

7 Gen. i, 6 — 10. Job xxxviii. 10, 11. Dent, xxxii. 8. 9 Num. xxxiv.

10 Deut. xix. 14. Comp. chap, xxiii. 10. Job xxiv. 2. u Deut. xxvii. 17.

12 Hos. v. 10.

13 Bp. Patrick, Scott, Geier, &c. Romish expositors naturally apply it to their own traditions. Estd quotes the venerable Bede. See also Corn, in Lapide.

“2 Tim. iii. 7; iv. 3, 4. 15 Jud. xxi. 25.

no unwritten traditions upon the footing of “the law and the testimony.”1 We rebut the charge against Rome, and contend, upon the broad ground of historic testimony, that she has removed the ancient landmarks, and substituted her own in their * place; that Protestantism (not in name, but in principle) is the old religion, and Popery a comparative novelty.2

If we turn to our own beloved and venerated Church — The last age witnessed a rude, but by Divine mercy an unsuccessful, effort, to root up her landmarks? ‘We have seen a subtle and insidious attempt to remove them from the place, where our well-instructed fathers have set them, and fix them nearer Rome; leaving but a narrow boundary of division between Christ and Anti-christ. This is indeed the rooting up of the foundations of the grace of God, which ought — if need be — to “be resisted unto blood.”4 The Lord make us “valiant for the truth,” and consistent witnesses of its power!

29. Seest ihou a man diligent in his business? He shall stand before kings; he shall not stand before mean men.

Seest thou a man? He is marked out for our special notice.5 And who is it? A man diligent in his business — quick, ready, actively improving his time, ‘his talents, his opportunity for his work — like Henry Marty n — who was known in his college, as ‘the man who had not lost an hour.’6 A mean sphere is too low for such a man. He shall stand — as Joseph,7 Nehemiah,8 Daniel,9 — all diligent in their business — did — before kings, tf the letter of the promise is not always fulfilled, “the diligent man will bear rule” in his own sphere.10 Such was the honor put upon Eliezer’s care, forethought, and activity for his master’s interest.11 ‘Nobleness of condition is not essential as a school for nobleness of character. It is delightful to think, that humble life may be just as rich in moral grace and moral grandeur, as the loftier places in society; that as true a dignity of principle may be earned by him, who in homeliest drudgery plies his conscientious task, as by him, who stands entrusted with the fortunes of an empire.’12

Diligence, even without godliness, is often the way to worldly advancement. Pharaoh chose Joseph’s brethren, as “men of activity,” to be rulers of his cattle.13 Jeroboam owed his elevation in

1 Isa. viii. 20.

2 The historical dates of the distinctive principles of Popery, accredited as articles of faith, are many centuries subsequent to the primitive era. See a valuable tract by Rev. Thomas Lathbury — ‘Protestantism the Old Religion, Popery the New.’ Also ‘Our Protestant Forefathers,’ by the Rev. Dr. Gilly. — As regards our own church — Mr. Soarnes’s interesting and elaborate work on the Anglo-Saxon Church.

3 The Socinian Association, at Feathers Tavern, supported by men of influence and dignity, with the avowed object of sweeping away all Creeds, Articles, and Subscriptions.

* Heb. xii. 4. s chap. xxvi. 12; xxix. 20. * Life, chap. ii.

7 Gen. xxxix. 3 -6; xli. 42. 8 Neh. i. 11; ii. 1. Dan. vi. 1 — 3; vii. 27

Dan. vi. 1 — 3 j viii. 27. 10 Chap. xii. 24. Comp. Ecclus. x. 25.

11 Gen. xxiv. M Chalmers’s Commercial Discourses, p. 107.

w Gen. xlvii. 6.

Solomon’s house to his “industrious” habits. But when a man “serves the Lord in fervency of spirit,”2 faithfully occupying his own talent for the day of reckoning3 — the mean man of the world will be too low for him. He shall stand before the King of Kings with unspeakable honor, with unclouded acceptance — “Well done 1 good and faithful servant; enter thou into the joy of thy Lord.”4

And if “the servants of the wise king were” happy, which stood continually before him, and heard his wisdom, what must be the joy of standing before the great King”, seeing his face, and serving him forever!5 “This honor have all his saints.“6 “If a man serve me,’7 saith our gracious Master, “where I am, there shall also my servant be; if any man serve me, him will my Father honor.”7