Proverbs 25

1. These are the proverbs of Solomon, which the men ofHezekiah king of Judah sopied out.

THIS seems to be a third division of this sacred book.2 The selection was probably made (with several repetitions from the for mer part 3) from “the three thousand Proverbs which Solomon spoke; ‘4 and which, having been carefully preserved, the men of Hezekiah copied out, nearly three hundred years after. Thus the word of God, brought out of obscurity for the instruction of the people, stamped the reformation of the godly king.5 The New Testament fully authenticates this section of the book as a part of the inspired canon.6 AVe are not reading therefore the maxims of the’ wisest of men. But the voice from heaven proclaims — “These are the true sayings of God.”

The Holy Spirit mentions not only the author, but the copy ists of these Proverbs. And often has good service been done to the Church, not only by original writers, but oftentimes by those, who have copied and brought out their writings into wider circulation. The world usually honors only the grand instruments; while the more humble agency is cast into the shade.7 But God honors not only the primary, but the subordinate, instruments; not only the five — but the one talent — faithfully laid out for him. The blessing is not promised to their number, but to their improvement.*

1 Hooker ‘On the certainty and perpetuity of Faith in God’s Elect.’

2 See Chap. i. and x. — xxiv.

3 Verse 24, with xxi. 9; xxvi. 13, with xxii. 13; 15, with xix. 24; 22, with xviii. 8; xxvii. 12, with xxii. 3; 13, with xx. 16; 15, with xix. 13; xxviii. 6, with xix. 1; 18, with x. 9; 19, with xii. 11; 21, with xviii. 5; xxiv. 23.

4 1 Kings iv. 32. Coinp. Eccl. xii. 9. Does not the Divine discrimination, which has withheld the whole of Solomon’s writings from us, reprove the indiscriminate publif-ation of all that eminent men may have left in manuscript. Crudities and even gross errors have been thus accredited by the authority of great names, not less unjust to their memory than injurious to the Church.

5 2 Chron. xxxii. 21. Comp. the subsequent Reformation under Josiah, chap, xxxiv. 14 — 30. We mark the same Divine stamp of mercy upon our own precious, though reviled, Reformation.

s Verses 6, 7, with Luke xiv. 7 — 10; 21, 22, with Rom. xii. 20: xxvi. 11, with? Pet. ii. 22; xxvii. 1, with Jam. iv. 14.

i Ecc. ix. 15, 16. s Matt. xxv. 21 — 23.

2 It is the glory of God to conceal a thing; but the honor of kings is U search tut a matter. 3. The heaven for height, and the earth for depth, and the heart of kings is unsearchable (there is no searching, Marg.)

The great King of heaven and the puny kings of earth are here finely contrasted. The glory of each is opposite — of God to conceal of kings to search out. Whether “he dwelleth in his pavilion of thick darkness,”1 or whether “clothed in his garment of light, and dwelling in unapproachable light”2 — it is the glory of God to conceal a thing. What’-glory indeed could belong to a God, whose name, and ways, and works were open to the view, and within the comprehension of worms of the earth? What he has brought to light only shows how much is concealed. We look at his works — “Lo! these are parts of his ways; but how little a portion is heard of him!”3 We study the dispensations of his Providence — “Thy way is in the sea, and thy path in the great waters; and thy footsteps are not known!”4 We ponder the great purposes of his grace; and our hearts only find vent in reverential adoration — crying — “Oh! the depth!”5 — ’ rather stand ing on the shore, and silently admiring it, than entering into it/6 To be wading in those depths is the sure way to be overwhelmed in them.

Thus does he educate his children in mystery, that he may exercise them in the life of faith,7 coming to his revelation with out any mind or will of their own. And is not this shade of mystery our highest joy, as the dwelling-place of our adorable God and Saviour? Are not the clouds of his concealment the effulgence of his glory,8 as the most simple — yet the most incomprehensible Being, whom the mightiest intellect can never “by searching find out to perfection?”9 ‘As there is,’ says Bishop Hall, ’ a foolish wisdom, so there is a wise ignorance. I would fain know all that I need, and all that I may. I leave God’s secrets to himself. It is happy for rne, that God makes me of his court, though not of his council. O Lord! let me be blessed with the knowledge of what thou hast revealed. Let me content myself to adore thy Divine wisdom in what thou hast not revealed.’10

1 1 Kings viii. 12. Ps. xviii. 11; xcvii. 2. 2 ps. civ. 2. 1 Tim. vi. 16.

3 Job xxvi. 14. ‘Lo! these are the outlines (marginal or boundary Iine3) of his wavs; and the mere whisper (opposed to the crashing “thunder” of the next clause) we can hear of him.’ Dr. Good.

Ps. lxxvii. 19. Comp. xxxvi. 6. 5 Rom. xi. 33.

fi Leighton on 1 Pet. ii. 8. 1 John xiii. 7. 8 Hab. iii.4.

9 Job xi. 7 — 9. Ps. cxlv. 2.

10 Bp. Hall, viii. 5; xi. 84. This glorious concealment is however no precedent for the Tractarian principle of Reserve, which at once eclipses the freeness and fulness of the Gospel, and paralyzes the energy of Christian life and hope. Blessed be God! “The things that belong to our peace are brought to light by the Gospel.” (2 Tim. i. 10.) The doctrine of the atoning cross is “delivered first of all, (tv npurot-;, 1 Cor. xv. 3) — the primary truth in the forefront of the Gospel. With self-abasing humility we acknow ledge, that “Secret things belong to the Lord our God.” But guilty indeed is the presumption of casting a cloud of concealment on “the things that are revealed, and which belong to us, and to our children for ever” — not only as the foundation of our hope, but as the principle of our obedience. Deut. xxix. 29. Yet do not some of us need

The highest glory of earth is at an infinite remove — God conceals. For who could bear his full irradiation?1 But the honor of kings is to search out a matter.* They must not affect to be like God. By themselves they know nothing beyond their people. Yet as all depends upon them, they must, by searching out, avail themselves of all stores of wisdom. Hence the Divine command, that they should write out a copy of the law, for their daily study and direction.3 This wise king had himself attained singular discernment in searching out a matter, even without external evidence, and with all the perplexity of conflicting testimony.4 The lawgiver must however often frame his councils with much caution and reserve. Many of his purposes are far beyond the comprehension of the great mass of his people, so that to their minds the heart of kings is unsearchable, and they might as soon think of measuring the heaven for height, or fathoming the earth for depth. Ought not this to teach forbearance in pronouncing judgment? Are not the u presumptuous and self-willed, who are not afraid of speaking evil of dignities,” convicted of the guilt of “speaking evil of the things that they understand not.?”* Is not “prayer for kings and for those in authority,” a far more fruitful and “acceptable” exercise?8

4. Take away the dross from the silver, and there shall come forth a vessel for the finer. 5. Take away the wicked from before the king, and his throne shall be established in righteousness.

The finer produces “the vessel unto honor,” by taking away the dross from the silver ;7 which mars its beauty and purity. Such is the influence of the wicked in the royal councils, tending to destruction.8 Take them then away from before the king. Let him purify his court and government from this dross. Let him exclude it from high places. Let him discountenance it in authority at any cost.9 David thus established his throne in righteousness and commended this resolution by his dying counsel to his wise son.11 This is political wisdom on scriptural principles. If “righteousness exalteth a nation,”12 the open acknowledgment of it is the sure path to national prosperity.13 And will not the throne of our great King be established by the entire and eternal removal of the wicked?14 O my soul! In the great day of trial and decision shall I be found reprobate or punned silver? Lord! let me, under the refiner’s hand, be purified as an offering of righteousness in that day!

6. Put not forth thyself (set not out thy glory, Marg.) in the presence of the Icing, and stand not in the place of great men: 7. For better it is that it be said

to be drawn further from the “secret things,” and nearer to the “things that are revealed 7”

1 Ex. xxxiii. 20. Dan. x. 5 — 8, 17. Rev. i. 12 — 17,

2 Ezra iv. 15, 19; v. 17; vi. 1. Comp. Job xxix. 16. 3 Deut. xvii. 18 19. 1 Kings Hi. 16 — 28. 5 3 Pct. ii. 10, 12. Jude 8, 10.

s 1 Tim. ii. 1 — 3. 7 Mai. iii. 2, 3.

8 1 Kings xii. 10 — 16. 2 Chron. xxiv. 17 — 24. 9 Chap. xx. 8 26.

w Ps. ci. 4 — 8. n 1 Kings ii. 5, 6, 32, 33, 44, 45. w Chap. xiv. 34.

»3 l Kings xv. 13. 2 Chron. xiv. 1 — 7.
M Mai. iii. 17, 18. Matt. xiii. 41 — 43; xxv. 31 — 46.

unto thee Come up hither; than that thou shouldest be put lower in !he presence of the prince whom thine eyes have seen.

Our Lord applies this proverb more generally. Who needs not this caution against ambition? Even godly Baruch seems to have “sought great things for himself.”2 Not even the fellowship of the Saviour, his heavenly instruction, his Divine pattern of holiness3 could restrain the “strife among the disciples — Who should be the greatest;”4 repeated even after the most wondrous exhibition of humility5 — nay — after they had just partaken with him of the holy feast.8 “Loving to have the pre-eminence,” is the bane of godliness in the Church.7

Wolsey’s fall is an instructive beacon to ambitious men, not to put forth themselves, or to set out their glory in the presence of the king* The usurpation also of the place of great men usually subjects a man to be put lower, to his own mortification. “Before honor is humility;”9 shown in a backwardness to obtrude either our presence or our opinion upon those in higher stations; shrinking from external respect, rather than courting the “vain show.” Gideon19 — Saul in his early and better days11 — David — were thus advanced to honor.12

Let each of us lay himself to the work of casting down our high tower of conceit; cultivating a deep sense of our utter worthlessness, and carefully pondering that example, which is at once our pattern and our principle. Oh! think of him, who was “fairer than man,” being the most humble of men — nay — of him, who was infinitely more than man, making himself “a worm and no man.”13 ‘What!’ cries Bernard, ‘shall the Majesty of Heaven become a worm, and man — the proud worm — exalt himself!’ Think of that day, whifeh will set us all on our own true base; when each of us shall stand before the Great Prince,1* just that — and that only — which he counts us to be! What will it be to be put lower — to be utterly cast out in his presence, whom our eyes shall then see to our eternal confusion !lfi

8. Go not forth hastily to strive, lest thou know not what to do in the end thereof y when thy neighbor hath put thee to shame. 9. Debate thy cause with thy neighbor himself; and discover not a secret to another; (of another, Marg.) 10. Lest he that hearetk it put thee to shame, and thine infamy turn not away.

Dissension under any circumstances is a serious evil. The considerate Christian will rather concede rights, than insist upon them to the hazard of his own soul, and to the injury of the Church.18

1 Luke xiv. 8 — 11.

2 Jer. xlv. 5. Comp. Rom. xii. 16. 3 Matt. xi. 29. 4 Ib. xviii. 1 — 4. s John xiii. 1 — 15. 6 Luke xxii. 19 — 27. 7 3 John 9, 10.

8 Comp. Ecolus. vii. 4. The Poet elegantly contrasts Dsedalus and Icarus — father and son, both provided with wings. The father — contenting himself with skimming the ground — was safe. The son soaring aloft — perished. Hence a lesson of humility. Ovid. Trist. Lib. iii. El. ii. 21.

s Chap, xviii. 12. 10 Jud. vi. 15 — 17.” 1 Sam. ix. 21, 22; xv. 17.

»2 Ib. xviii. 18 — 20. Comp. Ps. cxxxi. 1. Ps. xlv. 2, with xxii. 6.

M Rev. i. 5. 15 Ib. verse 7. 16 See 1 Cor. vi. 1 — 7.

Hasty strife must always be wrong. Think well beforehand whether the case be right — or even if it be — whether it be worth the contention. Duly calculate the uncertainty or consequence of the end. See the fruits in GaaFs quarrel with Abimelech — Amaziah’s strife with his brother king of Israel3 — godly Josiah’s unadvised contention with Pharaoh.3 So little do we know what to do in the end thereof. Often has a man brought himself to ruin by a hasty strife at law. Instead of triumphing, his neighbor has put him to shame. So long as ’ meum and tuum’ are in the world, sin and Satan will stir up contention. Yet never forget, that not “hatred and wrath” only, but “variance and strife” are “works of the flesh,” excluding from heaven.4 Hence the constraining obligation to “seek peace, and pursue it;”5 after the noble example of our father Abraham, who quenched “the beginning of the strife,” by yielding to his nephew his natural terms of superiority, and his just rights.6

Yet — if after all, strife be inevitable, then let us ponder, how much wisdom, and rule over our own spirit, is needful to conduct it honorably to our profession. Debate thy cause with thy neighbar himself. Show him that the great object is not to make good thy cause, but to put a speedy end to the strife. Abraham, instead of complaining to others, carried his wrongs straight to the king, who was answerable for them.7 Jephthah thus debated his cause with the king of Ammon himself, as the best means of bringing it to an amicable settlement.8 But to discover secrets to others, even though we enjoin them to secrecy, is a breach of integrity.9 And if — as often is the case — confidence is betrayed, the just consequence must be to ourselves10 — infamy, that may not turn away from us. Backbiter will be the stamp on our name. And many privacies hitherto unknown may be published in retaliation, to our shame.

How many unholy heats would be restrained by the practice of these rules of wisdom and love! A generous self-forgetting warmth of kindness puts down the first evil; denying ourselves the pleasure of testifying our cause, or triumphing over our opponent; instead of standing upon punctilious reforms, or waiting for an acknowledgment from the offender. And as to the other evil — if it oe more easy to talk of our neighbor’s faults to others, than wisely and prayerfully to tell him of them alone — ask for self-discipline, and the mind of Christ. “Let the peace of God rule in your hearts, to the which also ye are called in one body.”11

11. A word fitly spoken (spoken upon his wheels, Marg.) is like apples ofgola

i Jud. ix. 26 — 40. Comp. Ecclus. viii. 1. 22 Kings xii. 8 — 12.

3 2 Chron. xxxiv. 21, 22. 4 Gal. v. 19 — 21.

s Ps. xxxiv. 14. 6 Gen. xiii. 8. Comp. chap. xvii. 14.

7 Gen. xxi. 25 — 32.

8 Jud. xi. 12 — 27. Comp. the rule of the great Lawgiver, Matt, xviii, 15.

9 Comp. Ecclus. viii. 17 — 19; xxvii. 16 — 21. Bp. Hall’s Medit. and Vows. Cent, ii 38, 39. ‘To tell our own secrets’ — says our great moralist — ’ is generally folly; but the folly is without guilt. To communicate those with which we are entrusted* is ahvayg treachery, and treachery for the most part combined with folly.’ Rambler. No. 13.

w Jud. xvi. 6 — 21. Col. iii. 15.

in pictures of silver. 12. As an earring of gold, and an ornancnt fjinegolc( so is a wise reprover upon an obedient ear*

The allusion is to the curiously wrought baskets of silver network, in which delicious fruits were served up. The beauty of the texture set off the fruit with additional charms. So does a lovely medium enhance the attractiveness of truth. •’ The preacher should strive to find out acceptable words“3 — words fitly spoken — giving to each their proper meat — and that “in due season,”3 suited to their ages and difference of temperament. “How forcible are right words!”4 Our Lord witnessed of himself, as “gifted with the tongue of the learned, that he might know how to speak the word in season”5 — a word upon his wheels — not forced or dragged, but rolling smoothly along, like the chariot wheels. His discourses on the living water and the bread of life6 arose naturally out of the conversation,7 and therefore were full of arresting application. Paul powerfully charged superstition on the Athenians, by an inscription on their own altar; and strengthened his reasoning by quoting from one of their own poets.8 To a corrupt and profligate judge he preached “righteousness, temperance, judgment to come.”9

In general intercourse much depends upon the word given, the occasion, the spirit of giving it. Many who feel strongly the impulse of being “instant out of season,” neglect the not less Christian obligation of being “instant in season.”10 We must consider the time and the person, no less than the truth. We may think to relieve our conscience by speaking our mind. But tb do it rudely and harshly may put a stumbling-block in our brother’s way. The apples of gold in their beautiful cover, evidently imply good sense, good taste, with good things. A well-meaning absurdity rather brings contempt than conviction.11

All of us are bound to rebuke broad and palpable sins ;12 yet on more doubtful individual nature the duty is far more restricted. Some Providence will direct into it. There must be intimate connection, full knowledge of the case, some right from age or station to warrant it. From the extreme difficulty of receiving it, no words require to be more fitly spoken. No duty calls for more delicacy of feeling, and more “meekness of wisdom.” Yet reproof well-timed and well taken, a wise reprover to an obedient ear is an earring of gold, and an ornament of gold set out to the best advantage. Such was Eli’s word to Samuel; 18 Abigail’s and Nathan’s to David; u Isaiah’s to Hezekiah.15 We see the good fruit in Jehoshaphat, whom, instead of producing revulsion, it stimulated to higher service of God.16 The

1 See Bishop Lowth’s beautiful exposition. Praelect. xxiv.

2 Eccl. xii. 10. Chap. xv. 23. 3 Luke xii. 42. Comp. 2 Tim. ii. 15. 4 Job vi. 25. 5 Isa. 1. 4. 6 John iv. vi.

? Comp. Luke xiv. 15, 16. 8 Acts xvii. 22 — 28. Ib. xxiv. 25.

10 2 Tim. iv. 2.

11 Comp. I Sam. xxv. 36, 37. Chap. xxxi. 26. ‘Mollissima fandi tempora.’ Virg. JEn. iv. 493, 494. 12 Lev. xix. 17.

13 1 Sam. iii. 11 — 18.” Ib. xxv. 31 — 34. 2 Sam. xii. 1 — 13.

is 2 Kings xx. 14 — 19. 16 2 Chron. xix. 2 — 4.

Apostle’s probing reproof to the Corinthian Church worked so efficiently, that “in all things they approved themselves clear in the matter.”1 What a triumph of grace is it, when the kindness of reproof is acknowledged,2 and the motive of love appreciated.’3 Faithful indeed is the blessing, when the gift of an obedient ear prepares the Lord’s children for a profitable hearing of his reproof. 4

13. As the cold of snow in the lime of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.

Snow itself would be unseasonable in the time of harvest. But the cold of snow would be most refreshing to the parched and fainting reapers, “So is a faithful messenger to them that send him”3 How did Eliezer refresh the soul of his master, when ‘he returned with a true account and speedy dispatch of the important affair committed to him!’• Judge of Isaac’s feelings in his evening walk of meditation — his heart full of the great matter under suspense — when “he lifted up his eyes, and behold! the camels were coming,” bearing the desired blessing.7 How was Cornelius refreshed, when his messenger returned with the joy of his heart, and the answer to his prayers.’8 Often does the Apostle acknow ledge this refreshment to his anxious spirit, when burdened with “the care of all the churches.”9 And may we not ascend to the highest, and with reverence mark our Divine Master condescending to receive refreshment through the agency of his faithful messengers? “We are unto God” saith the Apostle — “a sweet savour of Christ” He appears to be overwhelmed with the contemplation, and in prostrate astonishment he cries out — “Who is sufficient for these things?”10 Yet does the Great Master vouchsafe to acknowledge his messengers as “the glory of Christ.”11 And as his crown will he honor them at the great consummating day. “They that turn many to righteousness shall shine as the stars for ever and ever.”12

14. Whoso boasteth himself of a false gift™ (in a gift of falsehood, Marg.) is like clouds and wind without rain.

The last Proverb described an invaluable blessing. This marks a destructive curse. Suppose a drought, as in the days of Elijah, threatening desolation to the land,14 and a thick cloud, seemingly big with the fruitful blessing, yet passing over — the wind without rain. This is a true picture of the boaster; rich in promises, but performing nothing; exciting large expectations, then sinking them in disappointment. Whether it be a vain conceit of his own understanding, or an hypocritical desire to

i 1 Cor. v. 1. 2 Cor. ii. 1 — 3; vii. 11. 2 Ps. cxli. 5. Comp. chap. ix. 8.

3 Chap, xxvii. 5, 6. Comp. Ecclus. xix. 13, 14.

4 Hab. ii. 1 — 3. Chap. xx. 12. xv. 31. 5 chap. xiii. 17. Poule. 1 Gen. xxiv. 63, 64. 8 Acts x. 4-r-6, 25.

9 Comp. 1 Cor. xvi. 17, 18. Phil. ii. 25 — 30. 1 Thess. iii. 1 — 7.

i° 2 Cor. ii. 15, 16.” Ib. viii. 23. 12 Dan. xii. 3.

18 ‘Whoso maketh greate boastes, and giveth nothing.’ Bishop Coverdale.

w 1 Kings xviii 5.

maintain a profession, it is a boasting in a gift of falsehood* If it be bad to promise and deceive; it is far worse to promise with an intention to deceive. This was the very character of the Great Deceiver. Did he not put before our unhappy parent a false gift — a promise, which could never be realized — “Ye shall be as gods knowing good and evil?”1 Nay — did he not with a presumption, that hell itself might almost be ashamed of, boast himself of his false gift, offering the world to its own Maker, as a temptation to the vilest blasphemy ?2

How melancholy is it to find this character in those, who stand in the place of God! Yet the church has ever been chastened with false teachers; ministering delusion, instead of instruction.3 And are there none among ourselves, feeding the flock with false gifts; seeking to maintain their hollow profession even in the sight of Him, whose frown at the great day will banish them for ever from his presence ?4 Oh! let those that bear the Lord’s message, take heed, that if they be counted “as deceivers,” they may be “yet true.”5 Not as those, which corrupt the word of God; but as of sincerity, as of God, in the “sight of God,” let them “speak in Christ.”6

15. By long forbearing is a prince persuaded, and a soft tongue bredketh the bone.

The wise man had before given a general rule for gentleness.7 Here he takes an extreme case, and shows its power with the prince, whose anger — having no restraint upon him — may rise to immediate revenge.8 Yet submission, long-forbearing, has mighty power to persuade. David thus wrought upon Saul’s enraged temper.9 Often by putting a case before an angry prince at a fitting opportunity, he may be persuaded by “the meekness of wisdom” against his present mind.

But the general principle is most instructive. The soft memfcer breaking the hard bone may seem to be a paradox. But it is a fine illustration of the power of gentleness above hardness and irritation. Apply it to those who are set against the truth. Many a stout heart has been won by a forbearing, yet uncompromising, accommodation to prejudice.10 In reproof Jehovah showed what he could do in “the strong wind and the earthquake.” But his effective rebuke was in the “still small voice” — without upbraiding — sharp, yet tender.11 So powerful is the energy of gentleness! As regards endurance — it is a manifest fruit of regeneration;12 a clear exhibition of the mind of Christ,13 and the practical resemblance of his own long-forbearance amidst our continued and

Gen. iii. 3 — 5.. 2 Matt. iv. 8 — 10.

1 Kings xxii. 11. Jer. v. 31, with 2 Cor. xi. 13 — 15. Gal. i. 7. Cornp. 2 Pet. ii. 17 — 19. Jude 12, 16.

Matt. vii. 22, 23. 2 Cor. vi. 8. Ib. ii. 17. Comp. iv. 2.

Chap. xv. 1. 8 Eccl. viii. 3; x. 4. Comp, 1 Sam. xxii. 17, 18.

1 Sam. xxiv. 8-20; xxvi. 13 — 23. w 3 Tim. ii. 24 — 26. 1 Cor. ix. 20 — 23.

1 Kings xix. 11 — 13. Jam. i. 18, 19. l3 Matt. xi. 29. most aggravated provocations. For, when we have been indulged with the privilege of the beloved disciple — “leaning upon Jesiis’a breast,”1 nothing have we felt to be there, but gentleness, tender* ness, and love.

16. Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it,

Solomon lately had warmly invited us to eat honey* Here, however, he imposes a restraint. Eat so much as is sufficient. So far it is sweet. Beyond this it is nauseating. The principle directs to a thankful, but temperate, enjoyment of our earthly blessings. “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving.”3 But as a needful balance to this universal privilege- — “Let your moderation be known unto all men.”4 Satisfy the wants, but mortify the lusts, of the flesh.5 Then the gifts of God become blessings to us, and we glorify him in them, and by them. But the most elevated pleasures of earth become in the excess, distasteful, and injurious; fraught with disappointment, when separated from the great end.8 Our aJFections can never safely flow out to any object, unless they are primarily fixed on God. ‘Then we may be sure not to offend, either in the object or measure. No man can in God love whom he should not; nor immoderately love whom he would. This holy icspect doth both direct arid limit him, and shuts up his delights in the conscience of a lawful fruition.’7 In earthly pleasure however, we can never forget how slight the boundary law is between the lawful and the forbidden path. Sin and danger begin on the extremity of virtue. For does not the legitimate indulgence of appetite to its utmost point bring us to the brink — and often hurry us to the allowance — of gluttony? Does not the undisciplined glow of earthly affections endanger idolatry? Nay, even spiritual luxury may need self-control; lest it be excitement without deep principle, which must eventually prove unsubstantial and delusive.

But in eating the real honey of the Gospel there is no danger of excess. Never shall we know satiety in this delight. The increasing desire will be fully satisfied only in eternity. O God, let me but taste and see, how sweet the Lord Jesus is in all his gracious promises; in all his merciful and real performances. I shall want no more to make me happy. This is not the honey, whereof I am bidden not to eat too much. No, Lord, I can never eat enough of this celestial honey. Here I cannot surfeit; or if I could, this surfeit would be my health.’8

i John xiii. 23; xxi. 20. 2 chap. xxir. 13. 3 i Tim. ii 4

* Phil. iv. 5. Coinp. 1 Cor. vii. 29 — 31. Jud. 12.

* Rom. xiii. 14. Col. iii. 5. Comp. Luke xxi, 34.

‘Eccl. ii. 10, 11. 7 Bp. Hall’s Works — Select Thoughts, II.

8 Bp. Halls Soliloquies, LIV. Yet let the Antinomian professor remember — ‘There ia no such (Jan-jerous surfeit, as upon the sweet an] luscious truths of the gospel ‘Bnu Hopkins on Isa. xliii. 25.

17. Withdraw thy foot from thy neighbor’s house; lest he be weary of ikee, and so hate thee.

No code of laws enters as the Bible, into minute regulations for the courtesies of lifep Yet surely we do not mar the sanctity of religion by spreading it over the face of human society. Daily life is evangelized by the pervading influence of its wholesome principles. This rule illustrates some of our own Proverbs, which have lost nothing of their signincancy by traditional usage. ‘Too much of a good thing. Familiarity breeds contempt.’ Kindly intercourse with owr neighbor cannot be maintained without a considerate feeling. An ordinary acquaintance would give just umbrage in claiming the free and unrestrained intercourse of intimate friendship. And the intruder would probably receive a plain intimation, that he was an unwelcome guest. To withdraw the foot is an useful rule to prevent so mortifying a result.” Make thy foot precious’^ fa thy neighbor ‘, by not giving it too often. It is far safer to err on the side of reserve, than to incur contempt by the opposite mistake.8

Nay — even the closer bond of friendship requires its measure of prudent restraint It is worth all our care to preserve this invaluable blessing from interruption. It is the sweet of life. And yet in this honey there may be a surfeit.3 Without mutual respect it may nauseate. Unseasonable interruption to our friend’s time; frequent visits without call or object; interference with his necessary engagements, or family comforts; inconvenient tax of expense — perseverance in this course might produce weariness, if not disgust, or even hatred.

Blessed be God! there is no need of this caution and reserve in our approach unto him. Once acquainted with the way of access, there is no wall of separation. Our earthly friend may be pressed too far. Kindness may be worn out by frequent use. But never can we come to our heavenly Friend unseasonably. Never is he weary of our importunity.4 His gates are always open; and “blessed are they, that are watching and waiting there.”5 The more frequent the visits, the more welcome, and the more fruitful. What with man would be intrusion, with God is confidence. Earnestly does he invite to his closes and most endearing fellowship.6 And does his child presume upon this most gracious privilege? Far from it. While he has the “boldness of access;”7 he seeks for “grace whereby he may serve God acceptably with reverence and godly fear.”8

18. A man that beareth false witness against his neighbor is a maul, and a sword, and a sharp arrow.

False witness is universally condemned. But where, save in

1 Heb. See Holden. Comp. 1 Sam. iii. 1 — “precious.” in both cases, because rare.

2 Comp. Ecclus. xxi. 22. 3 Verse 16. * Luke xi. 5 — 9; xviii. 1.

s Chap. viii. 34. 6 Caiu v. 1. 1 Epb, idL 12, Heb. iv. 16; x. 19, 20.

the word of God, is its true character and deep aggravation of guilt adequately set forth? What a picture is here of cruelty and malice — nay — even intentional murder! Three murderous instruments are before us, identifying the sixth and ninth commandments. The tongue — intended as “a tree of life” — becomes a weapon of death. Who knows the sin involved in this fearful perversion? Often does the open perjury, as a sword and sharp arrow, pierce the fountain of life.2 And little better are those calumnies and unkind insinuations — all breaches of charity — uttered so freely in common conversation. ‘Consider — ye that deal in such conversation — whether you could think of treating the objects of your defamatory discourse as Jael did Sisera,3 or as Joab did Abner.4 Would you shrink with horror at the thought of beating out your neighbor’s brains with an hammer, or of piercing his bowels with a sword, or a sharp arrow !• Why then do you indulge in the like barbarity; destroying as far as you can that reputation, which is dear to men as their life, and wounding all their best interests, by mangling their character T5

Truly affecting is it to think of the multitude of these mauls, swords, and sharp arrows even in the Church of God. It is not “setting the battle in array against the Philistines, army’ against army,“6 but brother against brother. The Shibboleth of a party,7 not the standard of the cross, is the watch-word for the destructive conflict.;’ How long, Lord! How long.”

19. Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.

The broken tooth and disjointed foot are not only useless for their respective offices, but sources of pain and uneasiness. So is an unfaithful man ‘in time of trouble. “A friend loveth at all times, and a brother is born for adversity.”8 But many have the name only. Very friendly are they, when they are not needed, when we are dispensing, not receiving our gifts; when there is no cost to pay. But in the time of trouble, “a faithful man who can find?”9 Keenly did Job feel this was a sinking confidence in his time of trouble.^ David was sorely tried by this affliction,11 even at the very last stage of life.12 The brethren came out to meet the Apostle at Appii Forum. Yet of a time, when their support would have been especially cheering — he records — “At my first answer no man stood by me, but all men forsook me.”13 Need we wonder at this appointed cross? His Master had endured it before him; and “it is enough for the servant that he be as his Lord.”14

The world abounds with instances of this disappointment.

Chap. xv. 4, with xii. 18. Comp. Ps. lii. 2; Iv. 21; lvii. 4; lix. 7: lxiv. 3, 4. Jer. Li. 3, 8.

2 Gen. xxxix. 14 — 20. 1 Kings xxi. 1 0 — 13. Matt. xxvi. 60 — 66. Acts vi. 13, 14.

3 Jud. iv. 21. 4 2 Sam. iii. 27. 5 Lawson in loco.
6 1 Sam. xvii. 21. 7 Jud. xii. 6.- Chap. xvii. 17.

Chap. xx. 6. 10 Job vi. 14 — 17. ll Ps. Iv. 12 — 14.

1 Kings i. 19, 25. Acts xxviii. 15, with 2 Tim. iv. 16.

Matt. xxvi. 56, with x. 24, 25.

Micah’s Levite ungratefully repaid the trust reposed in him. Mephibosheth’s trust in Ziba2 — Israel’s dependence upon an arm of flesh — showed the broken reed, not the staff of real support. Truly, when has the world ever answered its fair promises? When has it ever given a faithful confidence in time of trouble? When has it failed to make the soul “ashamed of its hope?” A merciful correction to the child of God, when in an evil hour he turns aside from his true confidence to vain dependences!

But whoever be unfaithful, God is true. Who ever trusted in him, and was confounded? Who has ever built upon his sure foundation, and not witnessed its unshaken security?4 Though he has pledged himself never to forsake his servants,5 yet specially — “I will be with him in trouble — a very pleasant help in time of trouble.”6

20. As he that taketh away a garment in cold weather ‘, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.

What could be more inhuman than taking away a poor man’s garment, or the coverlid of his bed, in cold weather? Such an act of cruelty was forbidden- by the God of the poor.7 Again — what could be more unfitting than pouring vinegar upon nitre; which, instead of being serviceable, would only dissolve it with violent effervescence ?8 Not less unseasonable would be the merriment of singing songs to an heavy heart.9 “Give wine” — is the inspired rule — “unto them that be of heavy hearts.”10 But however great be the charms of music,11 they are ill-suited to sooth the pangs of sorrow.12 A constrained song was a keen edge of the Babylonish affliction.13 And where no unkindness is intended, inconsiderate levity, or even excessive cheerfulness, is as “a sword in the bones.” The tenderness, that shows a brother’s tears; that knows how to “weep with them that weep,”14 as members of the same body ;15 and directs the mourner to the mourner’s friend and God — this is Christian sympathy — a precious balm for the broken heart.

The outward expression of this sympathy may not be always needful. But Oh! let its spirit be deeply cherished, specially by Christians of a buoyant or frigid temperament; most of all by the minister of Christ, that he may take his chair by the mourner’s side, and” comfort him with the same comfort, wherewith he himi Jud. xviL 7 — 12; xviii, 20 — 24. 2 3 gam. xvi. 1 — 4; xix. 24 — 28.

3 Assyria, 2 Chron. xxviii. 20, Si. Hos. v. 13. Egypt, Isa. xxx. 1 — 3; xxxi. 1 — 3 Jer. xxxvi. 5 — 7. Ez. xxix. 6, 7.

4 Isa. xxviii. 16. 5 Heb. xiii. 5.

6 Ps. xci, 15; xlvi. 1. Comp. Jer. xvii. 5 — 8.

7 Deut. xxiv. 12, 17. Comp. Job. xxiv. 7 — 10. Isa. lviii. 7.

8 The nitre of Scripture is not. that salt that commonly goes by the name, but a soda or mineral alkali (the Roman natrum), which strongly ferments with all acids. Dr. Blayney remarks on Jer. ii. 22 (the only other example of the word) — ‘In many parts of Asia it is called soap earth, because it is dissolved in water, and used like soap in washing.

9 Eccl. iii. 4. 10 Chap. xxxi. 6. Comp. Ps. civ. 15.
11 1 Sam. xvi. 23. 2 Kings iii. 15.

w Job. xxx. 31. Dan. vi. 18. Comp. Ecclus. xxii. 6. 13 Ps. cxxxvii. 1 — 4.

w Rom. xii. 15. Comp. Job ii. 1 1 — 13. is I Cor. xii. 26. Heb. xiii. 3.

self is comforted of God.“1 Miu.h may be done to correct a constitutional deficiency. Redundancy of feeling, however, needs self-control. But never let us forget that our Divine Saviour for this end “took our infirmities, and bare our sicknesses,” that “he might be touched with the feeling of them.”2 Yes — “he knoweth our frame;”3 and his work is not to take away the garment from his child in the cold weather, but to cherish him with all the tenderness of his own bosom.4 Instead of unsuitably pouring vinegar upon nitre; like the good Samaritan, he “pours in his oil and wine for the healing of the wound.”5

21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22. For thou shall heap coals of fire upon his head, and the Lord shall reward thee.

In what heathen code of morals shall we find this perfection of love? Every system concedes largely to man’s selfishness. None reach beyond “loving those that love us,” of which the true Law giver justly asks, “What reward have ye?“1 Nay — even the corrupt teachers of Israel could not rise to this sublime standard. ‘They did not, it seems, perceive anything to be disapproved in hatred more than in good-will. And, according to their system of morals,” our enemy’7 was the proper natural object of one of these passions, as “our neighbor” was of the other.’7 They could not come up to the law; and therefore — perverting the rule of judicial, to authorize private, vengeance8 — they brought the law down to their own level.

The agreement between the Old and New Testament codes9 is most complete. Both were dictated by the same Spirit. Eacn stamps the other with Divine authority. ‘The law of love is not expounded more spiritually in any single precept either of Christ or his Apostles, than in this exhortation.’10 We need not therefore disparage one system, in order to exalt the other. “The new commandment is that, which we had from the beginning;” old in its authority; “new” only, as enforced by a new principle and exam ple.11 To suppose that the gospel stretches beyond the measure of the law, would imply, either that the law demanded too little or the Gospel too much. Neither supposition honors the law as the unchangeable transcript of the Divine perfections.

There may be no overt breach of the law, while yet the heart secretly revolts from its high standard. Circumstances may hinder open retaliation. Our enemy may be out of our reach, or too great to offend with impunity. But the grudge remains.12 There would

i 2 Cor. i. 4-6. 2 Matt. viii. 17. Heb. iv. 15. 3 Ps. ciii. 14.

4 Isa. xl. 11. s Ib. lxi. 2, 3, with Luke x. 34. Matt. v. 46, 47.

7 Bp. Butler’s Sermons at the Rolls. Serm. VIII.

8 Matt. v. 43. with Num. xxv. 16 — 28. Deut. vii. 1, 2; xxiii. 6; xxv. 17 — 19.

9 Comp. Roni. xii. 20, 21, with text. Ex. xxiii. 4. 5, with Matt. v. 44. Our church has not neglected to imbue her worshippers lsith this blessed spirit. See the Litany, »nd Collect for St. Stephen’s-day.

“> Scott in loco. u John xiii. 34. 1 John ii. 7, 8. 2 John 5, with Lev xix. 18,

W Lev. xix. 18. Jam. v. 9.

be a pleasure at his misfortune. We think of him only in reference to our injuries. The spark may be confined for years, and on some favorable opportunity burst out into a murderous flame.2 And even when we seem to be in the way, how many baitings and sh if lings are there, before we fully and practically embrace the obligation! How much of a retorting spirit, or measuring our conduct towards our enemy by his towards us! And if on any point we have constrained our selfish hearts to return good for evil, what ministering to self-complacency, or self-righteousness?

Too often also our love “to our enemies” is only ceasing to quarrel with him. If we put off revenge as inconsistent with our Christian name; yet do we “put on as the elect of God, bowels of mercies — forgiving one another, if any man have a quarrel against any?”3 ‘Love is of too substantial a nature to be made up of mere negatives; and withal too operative, to terminate in bare de sires.’4 We may profess our good-will towards our enemy — that we forgive and pray for him from our heart. But unless we are ready with the practical exercise of sympathy — feeding him, when he is hungry, and giving him to drink, when thirsty, we are only the victims of our own self-delusion. ‘O noble revenge of Elisha’ — exclaims pious Bishop Hail — * to feast his persecutors! To pro vide a table for those who had provided a grave for him! No revenge but this, is heroical, and fit for a Christian imitation.’5 To feed our hungry enemy with the tenderness of a nurse, who breaks the portion into morsels for her infant’s nourishment6 — what a splendor does the opposition of nature give to this victory of grace!

No man ever conquered his enemy’s heart by revenge; many by love. Was it not thus, that the Almighty Saviour dissolved the hardness of our unyielding hearts? Let the effort be tried. Surround the untractable metal beneath and above; not only putting it over the fire, but heaping coals of fire upon it. Few hearts are so obdurate, as not to melt under the mighty energy of patient, self-denying, burning love.7 Or even should it be dross, that resists the vehement flame, all will not be lost. If thine enemy will not recompense thee for all the good done to him, concern not thyself with that. The Lord shall reward thee. The God of love will honor his own image on his own children.8 David in this confidence restrained the rising vengeance in his zealous servants,9 and in similar forbearance found his “prayer for his enemy’s good returned into his own bosom.“10 We are directed to return “blessing

i Chap. xxiv. 17, 18. * 2 Sam. xiii. 23, 28.

3 Col. iii. 12, 13. 4 South’s Sermon on Matt. v. 44.

e Contemplations, Book xix. Cont. 9, on 2 Kings vi. 22, 23. See another equally noble example, 2 Chron. xxviii. 12 — 15, ‘If by revenge thou destroy est one enemy, by forgiving thou shalt conquer three — thine own lust, the devil’s temptation, thine enemy’s Heart.’ Flavel’s Keeping the Heart.

¥uj«£«. LXX. Rom. xii. 20. Comp. Schleusner.

t 1 Sam. xxiv. 16 — 20; xxvi. 25. 8 Matt. v. 44, 45.

2 Sam. xvi. 9 — 12. Comp. Ps. vii. 4. Ps. xxxv. 13. Comp. Matt. x. 13.

for railing, knowing that thereunto are we called, that we should inherit a blessing.”1

To dispute the reasonableness of the precept is to say — that ’ man is the proper object of good-will, whatever his faults are, when they respect others; but not when they respect myself. I am sure, (adds Bishop Butler — probing this principle to the bottom) ‘there is nothing in it unreasonable. It is indeed no more, than we should not indulge a passion, which, if generally indulged, would propagate itself, so as almost to lay waste the world.”2

But most reasonable as this precept is, it is infinitely removed from man’s native power. The rules, no less than the doctrines, of God are “foolishness to him.”3 Let those, who look to “enter into life, by keeping the commandments,” begin with this. They would see, that they might as soon turn the sun backward; that they could as readily “cut off a right hand,” as to reach it out, to feed an enemy in distress. Such an exhibition of love would be in their eyes an ideal perfection; or at least, like an exquisite piece of workmanship, which every one admires, but no one attempts to imitate.

Yet is it really impracticable? So the world counts it. So my own corrupt heart finds it. But “I can do all things” — this then among the rest — •” through Christ which strengthened me.”4 It shall then be done willingly — -joyfully. My enemy has no claim upon my love; yet he that bids me love him, claims and deserves my full obedience.5 ‘We are the disciples of him, who died for his enemies.’6 Did we but drink more largely into his spirit, this impracticable precept would be, not our task or our cross, but our delight and indulgence.

23. The north wind driveth away rain: so doth an angry countenance a back biting tongue. (The north wind bringeth forth rain: so doth a backbiting tongue an angry countenance. Marg.7)

The backbiter — who should tolerate him? He is a pest in society ;8 in the circle of friendship ;9 in the church of God.10 Neither his plausible garb, nor the good company, who give him the hearing, can hide his real character. If the north wind driveth away the rain, let an angry countenance frown him from our presence. If it brings the rain: let the very sight of him bring a rebuke of holy indignation. This is to “be angry, and not sin.”11 Indeed, not to be angry here, would be to sin. Holy anger is a property in God.12 It was manifested in the humanity of Jesus.13 When

1 1 Pet. iii. 9. 2 Bp. Butler’s Sermons at the Rolls, Serm. IX.

3 1 Cor. ii. 14, Phil. iv. 13. $ John xiv. 15.

6 Bishop Wilson. Rom. v. 10. Comp. Luke xxiii. 34. Was not this his own obedience to his own law 1 Matt. v. 44.

7 Many valuable critics, after the LXX., prefer the marginal to the received reading. The ordinary meaning of the Hebrew word is to produce, or bring forth, chap. viii. 24. And yet cornp. Job xxxvii. 22. Homer also speaks of the north wind bringing fine weather. II. O. 170. The meaning however is the same with either rendering.

s Chap. xxvi. 20. Chap. xvi. 28. w 2 Cor. xii. 20.

11 Eph. iv. 26. w Deut. ix. 8. Ps. vii. 11. Nah. i. 2. ™ Mark iii. 5; viii. 33.

God’s name was dishonored, “the meekest man upon earth waxed hot”1 in anger, while his heart was melting in love to the rebels.8 And should not we feel this, when the backbiting tongue breaks his law of love — dear to him, as his own Godhead? And yet rare indeed is the exception — alas! — even in Christian circles when the faults of others — real or imagined — do not occupy conversation; or at least, when some lowering of the absent, or some ridicule of their infirmities, is not admitted!

This tongue wounds four at one stroke — the backbiter himself, the object of his attack, the hearer, and the name of God. All involves the Christian professor in the fearful guilt of “offending the little ones.”3 For how can the weak and inexperienced but be stumbled at so inconsistent an exhibition of the gospel of love?

But if he be rather welcomed than repelled, is not the willing listener thus partaker of his sin? Flee this deadly pest. Keep thine ears as well as thy mouth from the poison. Lei thine angry countenance drive away either the slander from him, or the slanderer from thee. Where remonstrance cannot be given, a marked displeasure of countenance is often an effective rebuke to the shameless offender.4

24. It is belter to dwell in the corner of the housetop, than with a brawling woman in a wide house.

This Proverb has been given before.5 Scriptural repetitions show not want of matter, but the deep importance of the matter laid out. Such is the vexation connected with this evil, that the most uncomfortable dwelling, where the soul might retire for communion with God, would be a grateful alternative.

This Book presents a graphical picture of conjugal happiness, where “the wife is as the loving hind and the pleasant roe” — her husband’s most satisfying delight.6 Here is a vivid contrast of misery, from which the wide house provides no refuge — no rest.

The relative position of the parties in the Sacred ordinance is wisely appointed. Equality would only have provoked contention for superiority. The Divine appointment preserves peace without degradation.7 If “man is the head of the woman,” “the woman is the glory of the man”8 — the diadem in his domestic circle,9 and upon her slightly lowered level — still his support, solace, and “help meet.”10 The brawling’ woman, revolting against her Maker’s rule of subjection, is no less a tormentor to herself than to her husband.

i Ex. xxxii. 19, with Num. xii. 3. 2 Ibid, verses 30 — 32. 3 Matt, xviii. 6. 4 Augustine’s biographer mentions of him, that these two lines were written in hia dining-room —

‘Quisquis amat dictus absentum rodere vitam,

Hanc mensam vetitam noverit esse sibi.’

It is added — that a bishop, indulging this habit at his table — he said to him — ‘Either I will blot out these verses on the wall, or begone from my table.’ See the fine description, Ecclus. xxviii. 13 — 20.

s Chap. xxi. 9. Comp. ib. v. 19; xix. 13; xxvii. 15, 16. 6 Chap. v. 18, 19.

? Gen. iii. 16. 1 Tim ii. 11 — 14. 8 1 Cor. xi. 3, 7. 9 Chap. xxxi. 28.

* Gen. ii. 18.

Let the Christian professor beware of trifling with the law of this ordinance — “Only in the Lord.”1 If he comes into the world, instead of, “coming out;” if, instead of” being separate,” he unites himself in the closest bond; if, when forbidden to “touch the un clean thing,” he makes himself “one flesh” with it,2 let him not wonder, if his God “curse his blessing,”3 and leave him to choose for himself an house of contention, unvisited with one ray of heavenly sunshine. Young man! ponder the deep responsibility of the marriage-choice. Let it be manifestly the Lord’s choice for thee, not thine for thyself. Yea — let him be thy first choice, and he will order the rest.4 Watch and distrust thine own will. Consult the “lamp and light of thy path.”5 Mark the Providence of thy God ;6 and, his blessing “that maketh rich, and addeth no sor row with it,” will sanctify his own gift.7

Christian women! Think not these Proverbs unworthy your attention. Be it so, that you answer not to the revolting picture. But surely the repeated exhibition strongly inculcates the cultivation of the opposite graces, the absence of which clouds the female character in painful deformity.8

25. As cold waters to a thirsty soul, so is good news from a far country.

What were the cold waters to Hagar and her child in the wilderness ;• to Israel, at Rephidim ;l° to Samson at Lehi I11 Such is the cordial of good news from a far country. Solomon had be fore spoken of the “refreshment of the messenger;”12 here of the message. This Proverb, like many others, was probably familiar to his own experience. The return of his fleets sent to a far country for precious merchandize (like our own merchant-ships) were doubtless welcomed with no common delight.13 The exile from his country, or one that has interests in a foreign land — near and dear relatives, from whom the separation has been long — will fully realize this lively illustration. Had Joseph’s brethren brought to their sorrowing father as many pieces of gold as grains of corn, it would have been nothing to the good news from a far country — “Joseph is yet alive.”14 Distant intelligence is naturally more cheering, than tidings in themselves equally interesting — nearer home. The long interval of these tidings; the lengthened separation from the beloved object; the anxiet’y necessarily excited by want of intercourse; the uncertainty of his welfare and prospects — ail combine to make these cold waters specially refreshing to the thirsty soul. “Hope deferred maketh the heart sick; but when the desire cometh, it is a tree of life.”15

i 1 Cor. vii. 39. 2 2 Cor. vi. 14 — 17, with Eph. v. 31.

3 Mai. ii. 2. 4 Matt. vi. 33. 5 ps. cxix. 195.

e Gen. xxiv. 12 — 60. Ruth in. 18. 7 Chap xix. 14; x. 22.

s 1 Tim. ii. 9, 10. 1 Pet. iii. 1 — 6. Gen. xxi. 16 — 19.

1° Ex. xvii. 1 — 6. Comp. Num. xx. 11.

41 J’Julg. TV. 18, J9. See Virgil’s beautiful image, Eclo<r. v. 46 — 48. 12 Verse 13. »3 1 Kings ix. 26 — 28. u Gen. xlv. 25 — 28. Comp. xliii. 27 — 30.

W Chap. xiii. 12. Comp. xv. 30. Contrast Neh. i. 2 — 4.

Reader! if thy heart has ever leaped within thee at the news of Borne earthly advantage — hast thou heard and welcomed the good news from the far country? Dost thou know thy need — thy danger of perishing? Then what refreshment can compare with the “good tidings of great joy” brought to thee from heaven — “Unto you is born a Saviour?”1 Mountains of gold could never have purchased the blessing now brought to thine ears — yea — to the door of thine heart — “without money and without price.”2 Does yot thine heart spring in the song of praise — “How beautiful upon the mountains are the feet of him, that bringeth good tidings, that publisheth peace!”3 Most grateful also are the messengers’ tidings from a far country, of the welcome reception of their message.4 The angelic harps strike up the song.5 Even the bosom of God is filled with adorable joy !6

25. A righteous man fatting down before the wicked is as a troubled fountain, and a corrupt spring.

Eastern fountains and springs (where the rains are only periodical, and at long intervals) are of no common price.7 The injury of corrupting them is proportionate.8 The well is therefore a blessing or a curse, according to the purity or impurity of the waters. A righteous man in his proper character is “a well of life — a blessing in the midst of the land.”9 But if he fall down before the wicked by his inconstant profession.10 the blessing becomes a curse, the fountain is troubled, and the spring corrupt. What a degra dation was it to Abraham to fall down under the rebuke of an Heathen King;11 to Peter, to yield to a servant-maid in denying his Lord !12 How did David’s sin trouble the fountain, both to his family13 and his people !14 How did the idolatry of his wise son corrupt the spring through successive generations !15

When a Minister of Christ apostatizes from the faith16 (and mournfully frequent have been such spectacles) or compromises his principles from the fear of man,17 the springs and fountains of truth are fearfully corrupted. When a servant of God, of standing and influence, crouches and/a//s down under the wtck/sd9ia the transparency of his profession is grievously tarnished. Stftan thus makes more effective use of God’s people than of his own. The gross wickedness of the ungodly passes in silence. But he makes the neighborhood ring with the failings of Chribtian professors. Godly consistency so grates upon the consciepcs of the world, that at any breach of it they clap their hands with Satanic joy; to see the Lord “wounded in the house of his £vMHls.”19 Principles and practices

i Luke ii. 10, II. 2 Isa. pv £. 3 Ib. Hi. 7. Rom. x. 15.

4 Acts xv. 3. Comp. xi. 18, 23. * Luke xv. 7, 10.

Ibid, verses 20 — ’24. 7 Ce*. xxvi. 18 — 22. Deut. viii. 7. Jos. xv. 18, 19.

8 See Ez. xxxii. 2; xxxiv. 18. * Chap. x. 11. Gen. xii. 2.

10 Falling down is to be taken, lr t moral sense (making a slip). Parkhurst. Gen. xii. 18 — 20. Comp. **. ‘.0; xxvi. 10. 12 Matt.’xxvi. 69 — 72.

i Kings xp - ‘>. i jfhi xxiii. 13. ™ Philem. 22, with 2 Tim. iv. 10.

‘Gi-;. if j. ia? Kings xviii. 5, 6. with 13 — 16. 19 Luke xiii. 6.

are sanctioned, that wound our Divine Master. The consciences of the ungodly are lulled. The lame,” instead of beino- healed “are turned out of the way.”1 Thus ’ the scandalous falls of good men are like a bag of poison cast by Satan into the spring from whence the whole town is supplied with water.’2

Nor let this be considered as the responsibility only of eminent Christians. Ail are by profession “the salt of the earth, and the light of the world.” Let all therefore see to it, that “the salt does not lose its savor,” and that the candlestick gives its clear light None of us stand or act alone. “None of us” — be it well pondered

-” iiveth unto himself.“* The conduct of each has its measure of influence on the body. Each is the centre of a circle more or less extended. Each is either a pure spring, or a troubled fountain. Lord! “cast the salt into tjie spring of the waters that they may be healed.”5

27 It is not good to eat much homy: so for men to search their own slory is not glory.5 ° y

Honey is good; but in moderation.7 It is not good to eat much honey. A man’s own name and reputation is honey to him. Let him carefully preserve it from “the dead fly that spoils it.“9 The honor of God is connected with the honorable profession of his people. But this carefulness is a virtue on the brink of vice; a duty on the borders of imminent danger. To be puffed up by our own endowments; to listen to our praise; to force ourselves upon public attention10 — thus to search out our own glory,” is not glory, but shame. As unseemly is it to seek our own glory, as to ascribe to ourselves our own being.

Yet is there no danger of seeking the fame rather than the substance of godliness — a well-known name in the Church, rather than an unknown name in the book of life? Few ministers, but have been severely exercised here; identifying their usefulness with their honor; cherishing the desire for public* approbation, rather than for unnoticed fruitfulness; dreading to be counted upon an ordinary level, as vessels of wood and earth,” rather than of gold and sil ver 1; Oh! it is a mighty victory over self, to trample man’s judgment under foot, and eye only God’s approval. Nothino- is right, except it be wrought in the true spirit of the gospel — “doingnothing in vain glory, but in lowliness of mind each esteeming others better than himself.“” The great apostle spoke of matters of glorying only by compulsion. l< A vain-glorious spirit cankers many

3 Satt f’lS3’ 16 4 p2 FlaveIMethod of Grace, Sermon XXXV.

3 Matt. v. .6 — Ib. 4 Rom Xlv 7 5 2 Ki 91 o.-,

6 Critics seem to be much perplexed on the translation of this last clause Tin grammatical objection to supply a negative led Mr. Scott to suagest an interrogative version — “: i it glory for men to search out their own jrlory?”

8 Cor. lii. 1, 11. See Lyttleton on Convon of St. S’.

a plausible profession. Did we turn from the nattering glass of self-love to the pure and faithful mirror of the law; the inconceivable deformities opening to view would constrain us to take the lowest place among the most unworthy. Most wholesome is the recollection — “That which is highly esteemed among men is abomination in the sight of God.”2

28, He that hath no rule over his own spirit is like a city that is broken ‘down, and without walls.

A former proverb declared “him that had rule over his spirit” to be a mighty conqueror.3 And certainly the noblest conquests are gained or lost over ourselves. For he that hath no rule over his own spirit is an easy prey to the invading foe. Any one may irritate and torment him, and spoil him of his comfort.4 He yields himself to the first assault of his ungoverned passion — offering no resistance — like a city broken down and without walls — the object of pity and contempt.5 Thus having no discipline over himself — every temptation becomes the occasion of sin, and hurries him on to fearful lengths, that he had not contemplated. The first out breaking of anger tends to murder.6 Un watchfulness over lust plunges into adultery.7 The mightiest natural strength is utter feebleness in the great conflict.8 How should such an object excite our tenderest compassion!

But there are many cases of this moral weakness — less shameful, and yet scarcely less injurious to the soul. Every out-breaking of irritation — every spark of pride — kindling in the heart be fore it shows itself in the countenance, or on the tongue — must be attacked and determinately resiste I. It is the beginning of a breach in the walls of the city. Without instant attention, it will widen to the ruin of the whole.9 The natural man may talk of 1 self-control,’ as if the reins were in his own hand. But he who has been “born of the Spirit,” and taught “to know the plague of his own heart” — is made to feel that effective ’ self-control’ is Divine grace, not his own native power. What then is to be done? On the first assault, fortify the walls by prayer. Never dare to trust to the strength of the citadel. Have not repeated defeats taught us the need of calling in better strength than our own? How could we enter into the conflict — much less hold on the fight — but for the promise — “Sin shall not have dominion over us?”10 Oh! for simple — cleaving faith, to draw out from this mighty Bource — energy — continual watchfulness — perseverance — trium phant victory!

1 John v. 44; xii. 43. 2 Luke xvi. 15.

3 Chap. xvi. 32. 4 Esth. iii. 5, 6; v. 13. Neh. i. 3; ii. 17.

6 Gen. iv. 5 — 8. Comp. I Sam. xx. 30 — 33; xxv. 33. Dan. iii. 13, 19. 1 2 Sam. xi. 2 — 4. 8 Juci. xvi. 1 — 1SL 9 Comp. chap. xvii. 14,

10 Rom. vi. 14.