Proverbs 24

i. Be not thou envious against evil men, neither desire to be with them: 2. For their heart studieth destruction, and their lips talk of mischief.

THIS counsel has been lately given.8 But it is very difficult in the false glare of this world’s glory to “walk by faith,” as the evidence of things not seen.9 In the confined atmosphere of impa-

1 Isa. xxviii. 7, 8. Hos. iv. 11. Comp. chap. xxxi. 4, 5.

2 1 Sam. xxv. 36, 37. 3 Chap. xxvi. 11. Isa. lvi. 12. Jer. ii. 25. 5 John viii. 34 — 36. 1 Cor. vi. 10, 11. 1 Cor. i. 23 — 25.

i 1 John iii. 9; v. 18. See an affecting evangelical pleading with this case in that valuable manual — ‘Jowett’s Christian Visitor.’

s Chap, lxiii. 17. 2 Cor. v. 7. Heb. xi. 1.

tience and unbelief, “the spirit that is within lusteth to envy”1 This evil spirit, if it does not bring the scandal of open sin, curses our blessings, withers our graces, cankers our peace, clouds our confidence, and stains a Christian profession. The full cup in the house of evil men stirs up the desire to be with them* But if their fearful end did not restrain, their awful character is warning enough.3 It is the malignity of Satan himself — studying destruction in their heart; mischief in their lips.4 Take away then the delusive veil; and whe would envy them? When Haman was studying the destruction of the holy nation, the barbed arrow of discontent was corroding his vitals.5 Who would envy Judas, studying his masters destruction? In the agony of remorse, his ;: soul chose strangling rather than his life.“6” Gather not my soul with sinners” — is the prayer of the child of God —” nor my life with bloody men, in whose hands is mischief.’^ Let me, in stead of studying the destruction — study the salvation of my fellow-sinners — what can I do to win them to Christ? Let me desire to be with the man of God, employed in this God-like work. The Christian is the only enviable person in the world. ‘The seeming blessings of evil men are God’s heavy curses; and the smart of the stripes is a favor too good for them to enjoy. To judge wisely of our condition, it is to be considered, not so much how we fare, as upon what terms. If we stand right with heaven, every cross is a blessing; and every blessing a pledge of future happiness. If we be in God’s disfavor, every one of his benefits is a judgment; and every judgment makes way for perdition.78 In stead of envying sinners in their successful wickedness, is there fore their character arid influence to be dreaded — no less than their end!

3. Through wisdom is an house builded: and by understanding it is established: 4. And by knowledge shall the chambers be filled with all precious and pleasant riches. 5. A wise man is strong; yea, a man of knowledge increaseth strength. 6. For by wise counsel thou shall make thy war; and in multitude of counsellors there is safety.

Why should we envy the prosperity of the wicked? Even if their house be built* it cannot be established^0 by iniquity. ‘It is only the snow-palace, built in the winter, and melting away under the power of the summer’s sun.ni “The wise woman buildeth her house”1* upon piety and prudence — a far more solid establishment. Let every chamber of the mind be enriched with these precious and pleasant endowments. Without them the man is feeble in the springs of action; without strength of character; the creature

1 James 5v. 5. 2 Ps. lxxiii. 10 — 14.

3 Chap, xxiii. 18. Comp. verses 19, 20, infra.

Chap. i. 11 — 14; iv. 16; vi. 18. 1 Sam. xxiii. 9. Job xv. 35. Ps. vii. 14; IXIT,

. Mic. vii. 3.

s Est. iii. 8, 9; v. 13. 6 Matt. xxvi. 16; xxvii. 3 — 5. Job vii. 15.

‘Psalm xxvi. 9; xxviii. 3. 8 Bishop Hall’s Works, viii. 206.

Mic. iii. 10. 10 Chap. xii. 3. Jer. xxii. 13 — 18. Am. v. 11.

11 Geier in loco. w Chap. xiv. 1.

of accident, circumstances, or society, thinking and living upon the opinion of others. A general irresolution marks his insignificant course. If the soul is a house consecrated as God’s dwelling^1 it will be built on an enlightened understanding of Divine Truth: and every chamber will be filled with the precious and pleasant riches of godly fruits. Heresy is restrained by conceding supreme authority to the Bible. The crude professor acts under feverish impulse, — a sickly sentimentalist in religion. Instead of retaining a firm hold of truth, he imbibes with ease the most monstrous opinions. He is “carried about with divers and strange doctrines,” in stead of exhibiting “the good thing of an heart established with grace.”2 A “growth in” spiritual, as distinct from speculative, “knowledge.” will always be accompanied with “growth in grace.”3

In extending this view to the building of the spiritual house, may we not observe, how God has laid its foundations, shaped and framed the materials by his own Divine wisdom,, and filled all the chambers with his precious and pleasant richest Delightful is the contemplation of the building, as it is rising, and as it will be when it is finished. ‘O the transcendent glory’ — exclaimed the heavenly Martyn — ’ of this temple of souls; lively stones, perfect in all its parts, the purchase and work of God!’4

But a wise man is strong.5 Every view confirms Lord Bacon’s far-famed aphorism — J Knowledge is power.’ The discovery of the mechanical forces, and of the power of steam, has increased strength in an hundred fold proportion to physical force. Intellectual knowledge wisely applied has immense moral ascendency. It restrains the King from unadvised wars ;6 arid if forced into the field — instead of treading his perilous path alone, he ensures the safety of his kingdom by multitude of counsellors.7 The man of spiritual knowledge is a giant in strength. He combines the power to draw the bow, with a steady hand and eye to guide to the mark. Conscious ignorance is the first principle of his knowledge. “I am but a little child” — said the wisest of men; and the moral power of this humility of wisdom, was the establishment of his kingdom.8 The Christian, who is “filled with all wisdom and spiritual understanding” is also “strengthened” in his warfare 11 with all might according to the glorious power of his God.”9 For the people that do know their God shall be strong, and do exploits.10

7. Wisdom11 is too Ugh for a fool: he openeth not his mouth in the gate.

The commendation of wisdom is here continued. The man richly endowed with it comes forth with authority, and speaks at the gate among the wise. The fool, destitute of wisdom, is debarred from this honor. The humble12 and diligent13 prove, that the

i 2 Cor. vi. 16. 2 Heb. xiii. 9. 3 3 pet. iii. 18; i. 5. * Life, chap. iii.

5 Chap. xxi. -2-2. Eccl. vii. 19; ix. 16. Chap. xx. 18.

i Chap. xi. 14; xv. 22. 1 Kings iii. 7; v. 12; x. 23 — 29. Comp. 2 Chron. xxvii. 6. Col. i. 9, 11. 1° Dan. xi. 32.

W “Wisdoms.” Heb. all kinds of Wisdoms. Comp. Ps. xlix. 4. Schultens — Geier. W Chap. viii. 9; xiv. 6. Matt. xi. 25. 13 Chap. ii. 1 — 6. John vii. 17.

treasure is not really out of reach. But it is too high for the fool. His grovelling mind can never rise to so lofty a matter. He has no apprehension of it;1 no heart to desire it;2 no energy to lay hold of it.3 And therefore, though in the Gospel it “is nigh him, even in his mouth, and in his heart,”4 it is inaccessible. Its holy spirituality is too high for his reach. He commands therefore no respect in his own station of society.5 His counsel is not sought. His opinion, if given, is of no account. Though he may have a babbling tongue in the street, yet he openeth not his mouth in the gate; utterly unfit to give judgment in the presence of wise and judicious men. Nor is this from natural defect, but from wilful perverseness. His Lord had committed at least one talent to his trust. But he had frittered it away — not traded with it.6 Oh! let wisdom be sought, while it is within reach; while it is so freely promised.7 When found, let it be diligently improved for the great ends of life. What! if we should die without it, under the fearful responsibility of having done nothing for God or our fellow-creatures; of having neglected the way of life: and “in the greatness of our folly gone astray to everlasting ruin!”8

8. He that deviseth to do evil shall be catted a mischievous person. 9. The thought of foolishness is sin: and the scorner is an abomination to men.

What a picture is here of human depravity, in its active working, its corrupt fountain, and its fearful end! To see talent, imagination, active mind, so debased, as to be all concentrated upon Satan’s own work — devising to do evil* He was the first deviser,10 and he practises his children, till he makes them, like himself, masters of mischief; contriving new modes of sinning, ways of trickery and deceit; like the degraded Heathen, “inventors of evil things.“11’ To do evil is the principle; devising” to do evil is the energy, of his service. For this craft of evil, Balaam might justly be stamped as a mischievous person.™ Abimelech has earned for himself the same reputation.13 Jeroboam’s subtle mischief has stamped his name with the black mark of reprobation — “who made Israel to sin.”14 Jezebel,15 and others of less note, though equally industrious in evil, will appear in the same ranks at the great day.

Even when it is not wrought out into action, the thought of foolishness — giving it lodgment,16 instead of casting it out as loathsome — is sin. But what guilt — it is asked — can there be in a thought? ‘It is but an airy notion; next to nothing. It can make no impression. A malicious thought cannot hurt. A covetous thought cannot rob. What guilt or danger can belong to so

1 Ps. x. 5; xcii. 5, 6. 1 Cor. ii. 14. 2 chap. xvii. 16, 24.

3 Chap. xiii. 4; xxi. 25. 4 Rom. x. 6 — 8.

s Contrast Job xxix. 7 — 10. Matt. xxv. 24 — 30.

7 Jam. i. 5. s chap. v. 23. 9 Verse 2. Ps. xxxvi. 3 4.

10 Gen. iii. 1.” Rom. i. 30. 12 Num. xxxi. 26. Rev. ii 14,

13 Jud.ix. w 1 King a xii. 26 — 33: xv. 30.

* ib. xxi. 27. Rev. ii. 20. See Jer. iv. 14.

minute a being T Perhaps did we deal with man, these might be trifling evils. But as the thought is the fountain of the act, God counts it as the act, and holds us responsible for it. The smallest sin involves us in the breach of the whole law.2 This is his decision, and who can answer against it?

The awakened sinner admits his total depravity upon the same demonstration as his own existence — consciousness. One sin gives birth to another. Countless multitudes follow its rapid and continuous succession. “Every imagination of the thoughts of the heart is only evil continually.”3 Did we fully realize this apprehension, the flitting moments of the day — each bringing with it an increase of guilt — could not slide away so pleasantly from us; not at least without shame and humiliation; without habitual application of the Divine remedy. Job’s sensitive conscience carried his sons continually to the atoning sacrifice.4 Bunyan (unlike many loose professors, who are never troubled about their thoughts,) was deeply afflicted in the remembrance of one sinful thought. Nor was this a morbid temperament, or weakness of faith; but the ten der sensibility of a heart humbled in the sight of the great sin offering before his eyes. To have sympathy with this mourning is a clear mark of Divine teaching and grace.

But let us follow out this thought of foolishness unrestrained. It gathers strength in every action, till its full influence is developed in the “scorner’s seat,”5 an abomination, not only to God, but to man.6 For however misused wit and talent may gain the fool bad preeminence; he secures no respect, and is generally avoided or dreaded,7 and ultimately brought to shame.8

10. If thou faint in the day of adversity, thy strength is small, (narrow, Marg.)

Let this be a word of strengthening encouragement. The marvel is, that those who know not where to look for a refuge, when the storm is breaking over their heads, do not always faint. But natural courage and buoyancy, or a deeper plunge into the world, as a diversion from sorrow, raises them above their troubles for a while; estranging them yet further from God.

But why should the child of God, contrary to his Father’s injunction,9 fa int? Thy privilege is — “The eternal God is thy refuge, and underneath are the everlasting arms;”10 thy duty — “Call upon me in the time of trouble: I will deliver thee, and thou shall glorify me;”u — thy security — “I will never leave thee, nor forsake thee. For a small moment have I forsaken thee; but with great mercies will I gather thee.”12 Trial can indeed sweep

1 Comp. chap. xv. 26. Ps. xciv. 11. Matt. ix. 3, 4; xv. 19. Acts viii. 22. Rom i. 15. Even-an Heathen moralist could write —

‘Nam scelus intra se taciturn qui cogitat ullum,
Facti crimen habet.’ — Juv. xii. 209, 210.

2 Jam. ii. 10, 11. 3 Gen. vi. 5. Job i. 5.
5 Ps. i. 1. 6 Chap. xxi. 24. Mai. ii. 8, 9.

i 2 Kings xviii. 37. 8 Jer. xxxvi. 23, with xxii. 19. Chap. in. 11

10 Deut. xxxiii. 27. ll Ps. 1. 15; xci. 15. 12 Heb. xiii. 5. Isa. liv. 7.

away our earthly comforts. But it cannot “separate us from the love of Christ.”1

Yet we “speak not parables.” Every Christian’s heart responds to the confession — that he is apt to faint. ‘The strongest and holiest saint on earth is subject to some qualms of fear,’2 not from the greatness of the danger, but from the weakness of his faith.3 When he seeks his strength from his own resources ;4 when faith gives way to distrust;5 praise to murmuring ;• hope to despondency ;7 when relinquished pleasures vividly come to mind,8 and protracted toils press heavily9 — then he faints in the day of adversity.

For this day we must prepare. “Man is born to trouble,”10 as his portion inherited from his first father. He may be called to drink a deep draught of the bitter cup, requiring much strength, that “patience may have its perfect work.”11 The day is needful for the trial of our principles. What seemed more promising than the confidence of the stony-ground hearers, or than the longer endurance of the Apostle’s companions? But the day of adversity exposed their hollow profession.12 Often also, even when “the root of the matter is found,” a painful exhibition of faintness.19 unable to weather out a bad day, proves the smallness — not the vigor — of strength.

But why — again we ask — should the child of God faint? If “affliction came from the dust, and sprung out of the ground,”14 he might be discouraged by his ill fortune. But where every minute circumstance has been the fruit of eternal counsel, where “the hairs of his head are all numbered,”15 well may he “stay him self upon his God.” If his soul — like Israel of old — “be much discouraged because of the way,”16 it leadeth to his Father’s house. If he be wearied with his burden, soon will he rest eternally in his Saviour’s bosom. Never will he be called to a martyr’s trial, without a martyr’s faith.17 The chastening rod is the seal of everlasting love.18 The temporal cross comes from the same hand as his everlasting crown. If thy strength — Christian — be small, go to the strong for strength. “He giveth power to the faint, and to them that have no might he increaseth strength”19 Commit thyself to him for “grace sufficient for thee.” So go onward, meet ing thy real trials with real faith; weak and strong at once; weak in order to be strong; strong in thy weakness, “his strength being made perfect in it;” and thou at length “glorying in thy” depress-

1 Rom. viii. 35 — 39. 2 Bp. Hall’s Contemplations, B. xviii. Cont. 8.

3 Matt. xiv. 30. 4 Isa. xl. 30. 5 ps. Jxxviii. 19, 20.

6 Ex. xv. 1, 23; xvii. 3. * Num. xiv. 3. 8 Ex. xvi. 3. Num. xi. 4 — G.

9 Job vii. 1 — 4. 10 Ib. v. 7.” Jam. i. 4.

w Matt. xiii. 20, 21. 2 Tim. iv. 1«; i. 15.

13 Moses, Ex. iv. 10 — 13; Num. xi. 11; Joshua tii. 6 — 10; David, 1 Sam. xxvii. 1; Ps. xxxi. 22; cxvi. 11; Elijah, 1 Kings xix. 3, 4; Jeremiah xx. 7 — 18; Jonah, iv. 8, 9; Peter, Matt. xxvi. 35, 69 — 74: the disciples, ib. verses 35, 36.

u Job v. 6. l5 Matt. x. 30. 16 Num. xxi. 4, 5.

w ‘Be of good heart’ — said Ridley to his brother Latimer, with a wondrous cheerful look running to him, and embracing and kissing him — ’ for God will either assuage the fury of the flame, or else strengthen us to abide it.’ Foxe, vii. 548.

Chap. iii. 12. Isa. xlviii. 10. Isa, xl. 29.

ing “infirmity, that the power of Christ may rest upon thee;’n not only sustainedjbut “strengthened unto joyfulness.”2

Oh! — hasten the time, when the dark and cloudy day shall be changed for unclouded sunshine; the crown of thorns for the crown of glory; “the spirit of heaviness” for the garment of “everlasting praise.”3

11. Ifihou forbear to deliver them that are drawn unto death, and those that are ready to be slain ;4 12. If thou sayest, Behold, we knew it; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?

Suppose a fellow-creature in imminent danger — as it were drawn unto death, and ready to be slain, unjustly,5 or from wickedness.6 If the magistrate — standing in the place, and invested with the power, of God7 — -forbear to deliver — on the false pretence that he knew it not — the Lord will require it. This obligation, with all the responsibility of its neglect, is the universal law of the gospel.8 Whoever knows his brother’s danger, and forbears to deliver — doth not he that ponder eth the heart consider it? Will he not render? The Hebrew midwives,9 and Esther in after ages,10 thus delivered their own people drawn unto death. Reuben delivered Joseph from the pit.11 Job was the deliverer of the poor in the moment of extremity.12 Jonathan saved his friend’s life at imminent risk to himself.13 Obadiahhid the Lord’s prophets.14 Ahikam and Ebedmelech saved Jeremiah.15 Johanan attempted to deliver the unsuspecting Gedaliah.16 Daniel preserved the wise men of Babylon.17 The Samaritan rescued his neighbor from death.13 Paul’s nephew delivered the great Apostle, by informing of the murderous plot.19 The rule includes every kind of oppression, which has more or less the character of murder.20

Excuses are always at hand. ‘We want charity, but abound in self-love. Our defect in that appeareth by our backwardness to perform our duties to our brethren; and our excess in this by our readiness to frame excuses for ourselves/21 But he that ponder eth the heart will thoroughly sift; his Omniscience will perfectly know; his retributive justice will render. Disinterested kindness will be considered.™ But to forbear deliverance — whether from cruelty,23

i 2 Cor. xii. 7 — 9. 2 Col. i. 11. 3 isa. lx. 18 — 20.

4 ‘To deliver them that are ready to be slain — if thou forbear!’ First — he lays down the duty. Then he adds the warning, armed with a thunderbolt of retributive judgment Upon the forbearance. Schultens.

s 1 Sam. xxiv. 11; xxvi. 18 — 20. 1 Kings xxi. 8 — 13. 6 Luke x. 30.

T Ps. lxxxii. 3 — 6. Comp. Baruch vi. 35 — 38 — where the idols are proved to be no gods, because they cannot do the work of God, here delegated to the magistrates as his representatives.

8 Luke x. 29 — 36. Ex. i. 13 — 17. 10 Est. iii. 6 — 13; iv. 13, 14; viii. 4 — 6. 11 Gen. xxxvii. 22 — 24. 12 Job xxix. 12, 13, 16, 17.

13 1 Sam. xix. 4; xx. 26 — 33. u i Kings xviii. 4.

»5 Jer. xxvi. 24; xxxviii. 11 — 13. ™ Ibid. xl. 13 — 16.

w Dan. ii. 12 — 15. w Luke x. 33 — 37. l9 Acts xxiii. 12 — 22.

* Comp. Ecclus. xxxiv. 21, 22. 21 Bp. Sanderson’s Assize Sermon on this text;

w Ex. i. 18. Jer. xxxviii. 7 — 13; xxxix. 16 — 18. 23 i Sam. xxii. 9 — 18.

EXPOSITION OF THE BOOK OP PROVERBS. 88t

selfishness. or fear of personal consequences2 — involves an awful account before the great Judge.

But how much more guilty to forbear the deliverance of immortal souls! — in ignorance, ungodliness, or unbelief, drawn unto death, and ready to be slain! Ought they not to be the objects of our deepest, most yearning anxiety? What shall we then say to that frozen apathy, which forbears to deliver? ‘We have no right to judge — We knew it not — “Am I my brother’s keeper?”3 It is no concern of mine.’ But might not many a soul have started back from the brink of ruin, if only the discovery of his danger had been made, ere it was too late? Yet the one word, that might have saved him, was forborne. Is there no brother, child, or neighbor, who may pierce the conscience to eternity with the rebuke — ‘Hadst thou dealt faithfully with my soul, I had not been in this place of torment.’4 If others may charge us with the bodies of our fellow-creatures, God commits their souls to our care. The Lord preserve us from an indictment in the court of heaven for the murder of our brother’s soul, by forbearing’ to deliver!

And does not this ring a solemn peal of warning to those, whose special office it is to deliver them that are drawn unto death? How little will this plea avail — We knew it not! Ought we not to have been “watching for souls, as those that must give account?”• And what will be the tremendous reckoning for souls, perishing by the neglect of their pledged and Divinely appointed guardians! “While thy servant was busy here and there” — upon his own pleasure — the soul “was gone!” “But his blood will be required at the watchman’s hand.”6

13. My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: 14. So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.

Honey was the choice produce of Canaan ;7 the food of its inhabitants,8 even of children,9 — good and sweet to the taste. So — when “the spiritual senses are exercised”10 — will the knowledge of wisdom be ’ unspeakably delectable,11 to thy soul — that knowledge of Christ, without which we are undone, and in which we are supremely happy.12 Eating only can convey — what the most accurate description fails to give — a just perception of the sweetness of

1 Ibid. xxv. 10, 11. Luke x. 30- -32. 2 John xix. 4 — 13.

3 Gen. iv. 9. 4 Jam. v. 19, 20. 5 Heb. xiii. 17.

6 1 Kings xx. 39, 40. Ez. xxxiii. 8. See Doddridge’s striking sermon on this text given from his works in Williams’s Christian Preacher. i Ex. iii. 6. Ez. xx. 6.

8 Jud. xiv. 9. 1 Sam. xiv. 27. Matt. iii. 4. Luke xxiv. 41, 42. Comp. Ecclua. xxxix. 26.

9 Isa. vii. 15. 10 Heb. v. 14.

u Bishop Hall. Chap. xvi. 24. Psalm xix. 10; cxix. 103.

12 Phil. iii. 8. ‘Lo! this’ — says good Bishop Hall — ’ is the honey that I desire to eat. Give me of this honey, and I shall receive (like Jonathan of old — 1 Sam. xiv. 29) both clearness to mine eyes and vigor of my spirits, to the foiling of all my spiritual enemies.’ Soliloquies, liv.

the honey-comb. Experimental knowledge alone gives spiritual discernment, and proves the gospel to be, not a golden dream, but a Divine reality, And who ever mistakes honey for any other substance? Who would not instantly detect a counterfeit? And what intelligent Christian would mistake the semblance of heavenly wisdom for its substance? The soul hungering for bread, and feeding upon an experimental apprehension of Christian doctrine, realizes solidly what no formalist ever knows. He possesses only a plausible shadow — emotion, impulse, conviction, external reformation.2 But the living faith carries its own witness with it. ‘It is all true — “I believed, and therefore have I spoken.” ‘3 The treasure is found with the transport of Archimedes — bringing its own reward.4

Thy expectation — so far from being cut off — shall be infinitely exceeded. “The love” that is manifested “passeth knowledge.”5 “The peace” that is sealed “passeth all understanding.”6 “The joy” that is felt is “unspeakable, and full of glory.”7 Shall we then timidly exhibit these privileges, as if they would lower the obligations of holiness, or paralyze exertion? They are not opiates, but cordials. They invigorate, while they refresh. Depression unnerves; fear unchains; but “the joy of the Lord is strength.”8 It inspires energy, elevates hope, and makes our ’ ser vice perfect freedom.’

15. Lay not whit, O wicked man, against the dwelling of the righteous; spoil not his resting-place: 16. For a just manfalleth seven times, and risetti up again: but the wicked shall fall into mischief.

The wise man breaks off from affectionate counsel to the chil dren of God, with a solemn warning to the wicked man. Should we exclude him from the circle of instruction? If he be left unconverted, it is his own guilt. But if he be unwarned, uninstructed, beware lest “blood-guiltiness” be charged.

Hatred to the righteous is deeply rooted in the wicked marts heart.9 He imagines — especially if he be in power,10 that he can tyrannize over them with impunity. Bu»it is venturing upon an hazardous course — “He that toucheth you, toucheth the apple of mine eye.11 I am Jesus, whom thou persecutest” — was a ‘voice, that struck the most relentless of persecutors “trembling“12 to the earth. The plots against their dwelling — the spoiling of their resting-place — may prosper for awhile.13 But if the just man falleth seven times overwhelmed with the assault, he riseth again.1* Courage then — poor afflicted soul! Look thy foe in the face, and sing triumphant — •” Rejoice not against me, O mine enemy, though I fall, I shall rise again.15 He shall deliver thee in six troubles;

i Jud. xiv. 18. 2 Heb. vi. 4, 5. 3 2 Cor. iv. 13.

4 E’.-o-a; c’>p-/iKa. Comp. Jer. xv. 16. 5 Eph. iii. 19.

6 Phil. iv. 7. 7 i Pet. i. 8. 8 Neh. viii. 10.

9 Chap. xxix. 27. Gen. iii. 15. Ps. xxxvii. 22. 1 John iii. 12.

10 1 Sam. xix. 11. Acts xii. 1 — 3.” Zech. ii. 8. w Acts ix. 5, 6.

l» 1 Sam. xix. 11. Ps. lix. Title. Acts viii. 3, 4.” Ps. xxxvii 24.

Mic. vii. 8.

yea in seven shall no evil touch thee. Who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver.” u Cast down, but not destroyed.“1 Here is. our con flict, and our security. The life is untouched, yea — it is strengthened and” made manifest” by the successive supplies of upholding mercy.2 Many trials cannot overwhelm the righteous.3 But one is sufficient to sweep away the wicked. He falleth into mischief* and there is no rising again5 — no recovery — no remedy. He lies where he falls, and he perishes where he lies. Sinner! whatever be thy wickednes; the Lord save thee from the mill stone of condemnation — the persecuting of the saints of God!”6

17. Rejoice not, when thine enemy falleth, and let not thine heart be glad, when he stumbleth: 18. Lest the Lord see #, and it displease him, and he turn away his wrath from him,

Yet did the chosen people of God rejoice with Divine exultation in the fall of their enemies J Nay — is not this joy the triumph of the righteous ?8 Is it not the adoration of heaven, as the manifest glory -of God ?9 But how different is this sublime sympathy in the triumph of the Church, from, the malignant joy of private revenge! A secret, if not an avowed, pleasure in the fall oj an enemy, is nature’s impulse.10 But what has grace done for us, if it has not overcome nature by an holier and happier principle? David “wept and chastened his soul” in his enemies’ affliction.11’ David’s Lord wept in the prospective ruin of the infatuated race fraught with malignity against himself. To rejoice in the fall of an enemy, would be to fall deeper than himself; to fall not into trouble, but into sin; to break the commandment, which enjoins us to “love our enemies,”12 and to repay cursing with blessing and prayers.13 This selfish cruelty is most hateful to God.14’ It has often turned away his wrath from the criminal to the mocker, at his calamity.15

1 Job v. 19. 2 Cor. i. 10; iv. 9. * 2 Cor, iv. 11.

3 Ps. xxxiv. 19; xxxvii. 39, 40. 1 Cor. x. 13. * ps. vij. 13 — 16;. ix, 16.

5 Job xv. 30. Amos viii. 14.

6 The just man rising from his fall is most unwarrantably applied to the perseverance of the saints. The word fall frequently occurs in this work — always in reference to trouble, not sin. (Chap. xi. 5, 14; xiii. 17; xvii. 20; xxvi. 27; xxviii. 10, 14, 18.) The antithesis obviously fixes this meaning. ‘There are plain texts enough to prove every scriptural doctrine. But pressing texts into any particular service, contrary to their plain meaning, not only serves to deceive the inconsiderate, but to rivet the prejudices, and confirm the suspicions, of opposers; just as bringing forward a few witnesses of suspicious character would cause all those, however deserving of credit, who should be examined in the same cause, to be suspected also, and create a prejudice against it in the minds of the court and of all present.’ Scott. Comp. Bp. Patrick.

7 Ex. xv. 1. Jud. v. 31. s chap. xi. 10. Job xxii. 19. Ps. lviii. 10. 9 Rev. x,v. 5 — 7; xviii. 20; xix. 1 — 6.

10 Ps. xxxv. 15, 16; xlii. 10. 2 Sam. xvi. 5 — 7.

11 Ps. xxxv. 13, 14. 2 Sam. i. 11, 12. Comp. Job xxxi. 29.

!2 Luke xix. 41 — 44. w Matt. v. 44. w Chap. xvii. 5. Zech. i. 15.

15 This ellipsis is not unfrequent in this book — chap. xix. 1, 22. ‘Lest the Lord be angry, and turn his wrath from him to thee.’ Bishop Coverdale. Comp. Jud. xvi. 25 — 30. Micahvii. 10. Edom, Ezek. xxxv. 15; xxxvi. 5 — 7; Obad. 10 — 14. Tyre, Ez. xxvi 2. Babylon, Ps. cxxxvii. 7 — 9; Isa. li. 22, 23 j Lam, i. 21 ;. iv.21, 22. Moab, Jer. xlviii. 2G, 27. Ammon, Ez. xxv. I — 7.

Does the glass of the word show our character in the sin that is rebuked, or in the contrast of our compassionate Lord?

19. Fret not thyself because of evil men, neither be thou envious at the wicked;

20. For there shall be no reward to the evil man; the candle of the wicked shall be put out.

This fretting” temper must be a deep-rooted disease to need such repeated discipline. One moment’s recollection of our mercies might show, how little reason there is for it. Mercies infinitely more than we discover ought to be sufficient to sweep the clouds from our sky, and to make us ashamed of our despondency. Be fore — the envy of the wicked was checked by the remembrance, that there was an end — surely an happy end — to the righteous.2 Let them wait for it. It will not disappoint them. Here we are further reminded — there is no end3 — no reward to the evil man. Leave him to his judge. His candle — notwithstanding all his efforts to keep it burning4 — shall be put out.5 Sometimes he puts out his own candle in daring presumption. ‘I give’ — said the infidel Hobbes — •’ my, body to the dust, and my soul to the Great Perhaps. I am going to take a leap in the darky Alas! — was it not a leap — a fearful leap — into the dark — -into “the blackness of darkness forever?”

Take then the balance of eternity. Learn neither to overvalue the fancied sunshine of the wicked, or to undervalue our own real happiness. Envy not his lot. Repine not at our own. Ours is far beyond his reach. His is far below our envy. ‘His candle burneth; his prosperity flourisheth, until it hath kindled hell-fire, and then it is extinguished; whereas the lamp of the godly is put out here, to shine as a star in heaven.’6

21. My son, fear thou the Lord and the king: and meddle not with them that, are given to change: 22. For their calamity shall rise suddenly; and who knoweth the ruin of them both?

We have another affectionate exhortation to the fear of God.7 And what wonder? Is it not the substance of our holiness and our happiness? Oh! reverence his majesty. Acknowledge thy dependence upon him. Be as careful in “walking before him” in thy secret thoughts, as in thy outward conduct. No more allow the indulgence of a sinful motive than a gross sin. If there be no rod of outward shame, will not the thought keenly pierce thy heart — how unkindly does this defilement requite such unspeakable love?

The connexion between the fear of God and the King” is not local or accidental.8 The one is the spring of the other. Disi Verse 1; xxiii. 17. 2 Chap, xxiii. 18.

3 Same word in Heb. as xxiii. 18. ‘There shall be none end of plagues to the evil, man.’ Old Version.

4 1 Kings xxi. 21, with 2 Kings x. 1 — 7.

s Chap.°xiii. 9; xx. 20. Job xviii. 5, 6; xxi. 17. 6 Jermin in loco.

T Chap, xxiii. 17.

e Our Lord and his apostles have similarly linked these two commands. Matt. xxii.

21. 1 Pet. ii. 17.

loyally has often been a libel upon godliness. But the Christian is loyal, because he is godly. ‘’Subjection to the powers that be” is repeatedly inculcated.2 and the neglect is visited with the most heavy condemnation,3 Yet there is no interference with the primary obligation. Solomon puts God before the king, because God is to be served in the first place, and our obedience is to be given to the king, only in subordination to God; and not in those things, which are contrary to the will of God.’4

Man’s independence however naturally kicks against submission. The popular cry is for the voice and sovereignty of the people; a plain proof that “there is no new thing under the sun;“5 as the picture of those demagogues has been drawn to life nearly two thousand years ago — u walking after the flesh — despising government — presumptuous, self-willed — not afraid to speak evil of dignities.”6 Such men love change for the sake of change. To become leaders of a party, they disturb the public peace, by proposing changes, without any promise of solid advantage.7 “O my soul, come not thou into their secret!”8 It is dangerous to meddle with them. To oppose all change indeed, is to set up a plea of perfection. Every improvement (and* where is there not room for improvement?) is a change. But public evils are not to be mended by railing. To be given to change; to be weary of the old. and captivated with the new, however untried; to make experiments upon modes of government — is a fearful hazard. It is losing the substance of real good in the dream of imaginary improvements; as if we must undo every thing, rather than be idle. This waywardness we see in Koran’s sin;9 in Absalom’s rebellion;10 in the continual struggle for royalty in the Israeli tish Kings.11 How suddenly did their calamity rise, even when they seemed to be in the grasp of their object !12 Who knoweth the ruin — which both the Lord and the king13 may inflict on the despisers of their authority14 — often fearful beyond precedent — without remedy?15

23. These things also belong to the wise. It is not good to have respect of per sons in judgment. 24. He that saith unto the wicked, Thou art righteous; him

I See 1 Sam. xxiv. 6.

a Matt. xvii. 24 — 27. Rom. xiii. 1 — 7. Tit. iii. 1. 1 Pet. ii. 13 — 17.

4 Poole in loco. Comp. 1 Sam. xxii. 17, 18. Dan. iii. 16 — 18. Acts iv. 18, 19; v. 27 29

s Eccl. i. 9. 6 2 Pet. ii. 10. Jude 8. Comp. 1 Sam. x. 27.

7 ‘He that goeth about.’ saith our judicious Hooker, ’ to persuade men, that they are not so well governed as they ought to be, shall never want attentive and favourable hear ers’ — That which is wanted in the aptness of their speech is supplied by the aptness of men’s minds to accept and believe it.’ See the whole paragraph opening his great work, Ecel. Polit. Book i.

s Gen. xlix. 6. Num. xvi. 1 — 13. 10 2 Sam. xv. 10 — 13.

II 1 Kings xvi. 8 — 22. 2 Sam. xv. 13; xviii. 9 — 16.

13 French and Skinner. This is the view of the best critics (Geier, Dathe, Lavater, &c.) It seems most natural to apply the distinctive term (them both) to the separate per sons. The ruin foreboded is thus connected with the persons, who had been described separately as the object of fear.

H 2 Sam. xviii. 7, 8; xx. 1, 2, 22. 2 Kings xvii. 21 23. Eccl. viii. 2 — 5. Acts v. 36. 37. Num. xvi. 29-33.

shall the people curse, nations shall ablwr him: 25. But to them that rebuke him shait be delight, and a good blessing shall com?, upon them. 26. Every man shall kiss his lips that giveth a right, answer.

We have had a solemn exhortation to the people. We have now a word to the wise, specially to those in authority. God has given many warnings against respect of persons in judgment. It is not good.2 Nay — rather he rebukes it as an abomination, with most pungent remonstrance.3 Let truth be considered, not favor. This is an evil in church as much as in state. No responsibility is more momentous in our sacred high-places, than “Doing nothing by partiality.”4 Man, corrupt as he is — often a b hor s unrighteous judgment.5 A bad magistrate deprives us of the blessing of good laws.

On the other hand there is no greater national blessing than a government rebuking the wicked.6 This was a part of Job’s God fearing character.7 The good blessing that came upon Neheiniah’s upright administration is abundantly manifest.8 Indeed for the most part every one will kiss — pay the homage of love and respect9 to — him who giveth a right answer in judgment. He is a public treasure; “a blessing in the midst of the land.”

Is the responsibility of rulers, and the welfare of thousands depending on them, a quickening impulse to prayer? And may not our want of “godly quietness” be traced to this neglect ?10

But we are not rulers. Yet are not many of us in authority-Parents — Heads of Families — Teachers and Guardians of the young? Uprightness and consistency alone can maintain that influence so essential to usefulness. For a spiritual ruler to say to the wicked — Thou art righteous, is indeed perfidious dealing with his Divine Master; cruel deceit to immortal souls; hiding the ruin which he is bound to reveal; acting the part of a minister of Satan, under the cover of a minister of Christ. His people will live to curse and abhor him, perhaps throughout eternity. Whereas even the very people that hate both his Master and his message will kiss his lips, that giveth a right answer — a reluctant but honorable witness to his faithfulness.

27. Prepare thy work without, and make it fit for thyself in the field; and after* wards build thine house.

This rule of prudence applies to all worldly matters, Religion, so far from forbidding, inculcates care and forethought. Much of our domestic comfort hangs upon it. Much inconvenience and suffering flow from its neglect. Acting upon this useful direction, the wise builder first prepares his work without. He collects his materials calculates upon the quantity required; then he makes

1 Ex. xxiii. 6 — 8. Lev. xix. 15. Deut. i. 17; xvi. 19.

2 Chap, xviii. 5; xxviiu 21. 3 ps. ixxxii. 2 — 4. 4 i Tim. v. 21.

s 1 Sam. viii. 1 — 5. 2 Sam. xxiii. 3, 4. t Job i. 1, 8; xxix. 7, 11 — 17.

Neh. v. 7 — 9; xiii. 8 — 11 25, 28, with 31.

9 Comp. 1 Kings xix. 18. Job xxxi. 20, 27. Ps. ii. 12. Hos. xiii. 2.

w 1 Tim. ii. 1, 2.

his work jit by shaping and bringing them into their place; and afterwards — having all things in readiness — he builds his house. The work was thus prepared for Solomon’s magnificent temple, before the house was built. The spiritual house is similarly raised of materials prepared and fitted, and thus it “groweth unto an holy temple of the Lord.”2

But ponder well the care, with which the great work should be prepared. Count the cost anxiously. Consider whether the profession will stand the storm.3 Lay the foundation deep upon the Rock.4 Be much in prayer for Divine strength. Avoid that out ward display, which so often shames the inconsiderate builder, who had begun to build his house, without having thoroughly prepared his work.

Need we suggest to the minister of the Gospel the special need of preparing his work? An unfurnished minister cannot be “a wise master-builder.” Even when the foundation is laid, “let every man take heed how he buildeth thereupon.” Let him look well to the day of trial.5 And let all the Lord’s servants weigh deeply their responsibility. Indigested haste, and crude judgment have blasted many a Christian project. Let us be guided by the well-considered wisdom of experienced men,6 and collect our mate- .rials from their prudence, forethought, and sound-judging energy. A house will thus be built to the honor of our God, and for the service of his Church.

28. Be not a witness against thy neighbor without cause; and deceive not with thy lips. 29. Say not, I will do so to him, as he hath done to me: I will render to the man according to his work.

The welfare of society may sometimes constrain to be witness against a neighbor. But never let it be without cause. Yet when compelled to this revolting duty — whatever be the temptation or consequence — deceive not with thy lips. Speak plainly, truthfully, the whole truth. Doeg’s witness against his neighbor was without cause — not from conscience, but from malice. The main fact also was concealed of David’s imposition upon Abimelech, which would have cleared him from the suspicion of treason, and saved his life.7 This garbled witness therefore deceived with his lips and bears the black stamp of “a deceitful tongue.”8

Profit is the bait to the thief, lust to the adulterer, revenge to the murderer. But it is difficult to say, what advantage redounds to this evil witness, or what allurement belongs to the sin, save that which Satan himself feels — the love of sin for its own sake, or for the satisfaction that is vainly anticipated from the commission. Should we however be clear from the grosser forms of this sin; yet do we resist the unkind witness against our neighbor in magnify-

1 1 Kings v. 18; vi. 7. 2 Eph. ii. 21, 22.

Luke xiv. 28 — 30. 4 ibid. vi. 48. s i Cor. iii. 10 — 15.

Matt, xviii. 17, 18. t 1 Sam. xxii. 9, 10: xxi. 1, 2.

Ps. liL3, 4; cxx. 2 — 4.

ing his failings, and measuring them with a far stricter line than our own; rashly censuring his indifferent or doubtful actions; and censuring even his sins with an unchristian intention?

And then — as to indulging personal resentment — it is natural to say, though only in the heart — I will do as he hath done to ‘me. But shall we dare thus to take the sword out of God’s hands, and place ourselves upon his tribunal? “Vengeance belongeth unto me; I will repay — saith the Lord.”1 ‘Let wisdom and grace be set to work to extinguish the fire from hell, before it gets head.’2 Far sweeter will be the recollection of injuries forgotten than revenged. But grace alone can enable us to “forgive from the heart.”3 And yet too often its exercise is so feebly cherished, that natural feelings gain the ascendancy; and, if there be not an actual recompence of evil, there is merely a negative obedience to the rule — a refraining from the ebullition, rather thati an active exercise of the opposite principle. The wise man sets out in this book the true rule,4 according to the mind and image of God; more lovely, more constraining, as enforced by the Divine example.5 Humility and tenderness mark the self-knowing Christian, forgiving himself little, his neighbor much.

30. / went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, anty the stone wall thereof was broken down. 32. Then I saw, and considered it well: 1 tookea upon it, and received instruction. 33. Yet a little sleep, a little slumber, a little folding of the hands to sleep; 34. So shall thy poverty come as one that travelleth; and thy warn as an armed man.

Every thing around us reads an useful lesson to an observant eye. Every particle of creation may be taxed to furnish its quota to our store of knowledge. We can extract good even from evil, and “gather grapes of thorns, and figs of thistles.” Solomon describes with his usual vigor of thought and strength of coloring, an affecting sight, that had passed before his eyes — the field and vineyard of the slothful — grown over with thorns and nettles, and the wall utterly broken down. Instead of turning away, he considered it well and received instruction. The slothful by strange delusion conceives himself to be wise.* Yet how manifestly is he void of understanding; without heart to improve his many advantages! He might enrich himself by his field and vineyard. But he has never cultivated or weeded it. The broken wall leaves it a prey to any invader; while he lives as a mere animal in sensual indulgences, bringing himself gradually,

1 Rom. xii. 19. Comp. Gen. I. 16 — 19. 2 Matthew Henry’s Works, p. 459.

3 Matt, xviii. 35, with Luke xvii. 3 — 5. ‘The excellency of the duty is sufficiently proclaimed by the difficulty of the practice. For how hard is it, when the passions are high, and the sense of an injury quick, and the power ready, for a, man to deny himself in that luscious morsel of revenge! To do violence to himself, instead of doing it to his enemy!’ South’s Sermon on Matt. v. 44.

* Chap. xx. 22; xxv. 21, 22.

5 Matt. v. 44, with Luke xxiii. 34. 1 Pet. ii. 21 — 23. s chap. xxvi. 16.

EXPOSITION OF TH*. BOOK OF PROVERBS. 3J

but irresistibly to poverty. Not that he means to come beggary. He only wants yet a little sleep, a little slumber more — and then he will bestir himself. But this little insensibly increases. Every hour’s indulgence strengthens the habit, and chains the victim in hopeless bondage. His efforts for exertion are only the struggles of the paralytic, without energy or effectiveness. If his dependence is upon his own industry — manual or mental, sloth must hasten on his ruin. In a higher station it deprives him of the means of using his influence aright, or of employing his talents to any valuable purpose. This is poverty to himself, impoverishing the springs of solid happiness, and frittering away the true ends of life.

But let us look at the spiritual sluggard. If a neglected field is a melancholy sight, what is a neglected soul! a soul — instead of being cultivated with the seeds of grace, left to its own barrenness; overgrown with the native produce of thorns arid nettles* Time, talents, opportunities have been vouchsafed; perhaps the blessing of a godly education added — every encouragement for hopeful promise. But if diligence is needed; if the man must “labor and strive,”8 then his field must be left — at least for the present. He must have a litfte more sleep first.4 And thus he sleeps on, and shuts both eyes and ears against every disturbance of his fatal slumber. Nothing is done or attempted for God, for his own soul, or for his fellow creatures. His vineyard is left open. All his good purposes are the stone wall broken down. Satan “goes out and returns at his will.”5 All is devastation and ruin.

Christian! is there no danger of this evil creeping into our religion? No habit is so ruinous. It enervates, and at length stops, the voice of prayer. It hinders the active energy of meditation. It weakens the influence of watchfulness. It checks every step of progress in the Divine life; so that “the soul,” instead of being “a well- watered garden,”6 sending forth refreshing fragrance and grateful fruits — relapses into its former wilderness state; laid open to every temptation; and too often ultimately a prey to sensual appetites.7

Let our Father’s voice be instantly heard —” Son, go work to day in thy vineyard.m Dost thou not see that it is overgrown with thorns? Look forward — not .backward. Not complain, but decide. 4 Not pray only — but strive. Always connect privilege with practice. Prove the principles of moral character as well as spiritual experience. Aim at every active exercise, that may strengthen re-

1 Chap. vi. 10, 11. The Roman Satirist gives a lively description of the stirring of the slothful man’s excitement of lust —

‘Mane, piger, stertis 1 Surge, inquit avaritia: eja Surge: negas? Instat, surge, inquit; nonqueo; surge,’ &c.

Persius, Sat. 5.

2 Gen. iii. 18. 3 John vi. 27. Luke xiii. 24.

4 See Augustine’s instructive reference to his own case. Confess. Lib. viii. c. 5. s Matt. xii. 45. 2 Tim. ii. 26. e Jer. xxxi. 12.

T Chap, xxiii. 21. 2 Sam. xi. 2. Ezek. xvi. 49. Comp. Ovid. Rein. Amor. 161. Matt. xxi. 28.

ligious habits. i Surely if we look to stand in the faith of the sons of God, we must hourly, continually, be providing and setting our selves to strive. It was not the meaning of our Lord and Saviour in saying — “Father, keep them in thy name” — that we should be careless to keep ourselves. To our own safety our sedulity is repaired.’1