Proverbs 26

1. As snow in summer, and as rain in harvest; so honor is not seemly for a fool.

THE richest blessings lose their. value, when unsuitably bestowed. Snow is the beauteous wintry covering of the earth;1 preserving the seed from the killing cold.2 But in summer it is out of season. Rain in its season is a fruitful blessing.3 But in harvest it is an unsuitable interruption to the reaper’s work — and often a public calamity.4 Just so, honor unsuitably bestowed on a fool, is not seemly for him. ‘He neither deserves it, nor knows how to use it.’5 Honor bestowed on Joseph and Daniel, suitably to their wisdom, was seemly to themselves, and a blessing to the land.6 But when a fool — sometimes a scoffer at religion — is promoted to a station of public influence, how ungracefully does his honor sit upon him! In Hainan it was only the display of his pride and vain glory — the occasion of his more public disgrace.7

Learn then to adorn our profession with consistency. Seek that heavenly wisdom, which will make us worthy of any honor that may be appointed for us. “He that is faithful in that which is least, is faithful also in much.”8

2. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

Groundless fears are real evils, and often press heavily upon enfeebled minds. A curse flies out of an angry mouth undeserved, unprovoked. ‘What if it should come to pass?’ But we need no more fear the causeless curse, than the birds wandering over our heads. The swallow flying up and down never lights upon us; so the curse causeless shall not come to hurt us. Powerless was the curse of Moab, though attempted to be strengthened with the divination of the wicked prophet.9 Goliah’s curse against David was scattered to the winds.10 What was David the worse for the curse of Shimei ;11 or Jeremiah for the curse of his hateful persecutors?12 Under this harmless shower of stones we turn from men to God, an are at peace. “Let them curse; but bless thou; when they arise, let them be ashamed; but let thy servant rejoice.”13

But if the cur.se be not causeless, it will come. Jotham’s righteous curse came upon Abimelech and the men of Shechem.14 Elii Job xxxvii. 6. 2 Isa. Iv. 10.

Ibid. Job xxxviii. 26, 27. Ps. lxv. 9 — 13; civ. 13, 14. Jam. v. 7. 1 Satn. xii. 17, 18.

Poole. Chap. xix. 10; xxx. 21, 22. Eccl. x. 5 — 7. Comp. Ps. xii. 8. Gen. xii. 38 — 40. Dan. vi. 1 — 3. 1 Est. iii. 1 — 6; v. 11. Luke xvi. 10. Num. xxii. 4 — 6; xxiii. 8. Deut. xxiii. 4, 5. Neh. xiii. 2. 1 Sam. xvii. 43. 2 Sam. xvi. 12. w Jer. iv. 10.

Ps. cix. 28.” Jud. ix. 56, 57.

eha’s curse fearfully came on the young mockers of Bethel l The curse abides on Jericho from generation to generation.2 And — reader — if thou be an unconverted, unbelieving sinner, without love to thy Saviour — there is a curse for thee — not causeless — justly deserved; and come it must — come it will.3 Yea — has it not already come from thy Maker and thy God ?4 — thy blessing and thy curse — awful thought! coming from the same mouth! Nor is this an impotent wishing of ill, but the substance of God’s everlasting wrath centering in thy heart. Oh! Jlee from it, while time is given; while the refuge is open to thee !5 If thou be under cover, it shall not come.6 Thou shalt rejoice in “thy redemption from it,”7 and find confidence in complete security.8

3. A whip for the horse, a bridle for the ass, and a rod for the fooVs back.

This proverb inverts our ideas. We should have given the bridle for the horse, and the whip for the ass.9 But the Eastern asses are a very superior race, both in beauty and spirit; valuable property to their owners.10 The bridle is necessary to curb and to guide them; while the horse — perhaps badly broken in — :may need a whip — if dull, to accelerate his speed; if fiery, to correct his temper.11 Every creature subdued for the service of man needs his appropriate discipline. The Lord “guides his children with his eye.” But let them cultivate a pliable spirit; “not as the horse and the mule, whose mouth must be held in with bit and bridle”12 The fool neither hears the voice, nor sees the directing eye. He will be ruled neither by reason nor persuasion. A rod therefore is for the fool’s back.13 Pharaoh provoked this severe chastisement at the hands of God ;14 the men of Succoth and Penuel at Gideon’s hands.15 Many such fools are in the Church — self-willed, full of conceit. They need the rod, and they have it.16 Discipline is the most probing test. What is its fruit? In the child submission and tenderness ;17 in the fool (except it beat out his folly,18 which is too often a desperate case19) hardness and rebellion.20 Sad indeed is it, that the child sometimes needs the rod intended for the fooVs back. Yet never does his loving Father use it, till gentle means have been tried in vain. O my God! use 2 Jos. vi. 26. 1 Kings xvi. 34. The city of Palms is described by a recent traveller, as an assemblage of huts, ‘so low, that at night one might almost ride over them without being awar3 of the fact.’ (Three Weeks in Palestine, p. 89.) Such is the unchangeable truth of God!

3 Deut. xxviii. 15; xxix. 19, 20. 1 Cor. xvi. 22.

4 Chap. iii. 33. Zech. v. 3, 4. 5 Gen. xix. 17.
6 Rom. viii. 1. * Gal. iii. 10, 13. 8 Chap. i. 33.

9 Michaelis was so positive on this point, that he altered his version accordingly, contrary to the authority of all versions and MSS.

10 Judg. x. 3, 4; xii. 13, 14. 2 Sam. xvii. 23; xix. 26.

11 Paxton’s Natural History of Scripture, p. 221, and Parkhurst. ’

w Ps. xxxii. 8, 9. 13 Chap. x. 13; xix. 29. 14 Ex. x. 3.

»s Jud. viii. 5 — 7, 16 w 2 Cor. x. 6 — 11; xiii. 2. Jer. xxxi. 18 — 20.

18 2 Chron. xxxiii. 11 — 13. Chap. xvii. 10; xxvii. 22.

«° 2 Chron. xxviii. 22. Isa. i. 5. Jer. v. 3.

thine own wise means, to save me from my own waywaidnesg, folly and ruin.

4. Answer not a fool according to Us follyp lest thou also be like unto him. 5. Answer a fool according to his folly, lest he be wise in his own conceit.

We are forbidden, yet commanded- — to answer a fool. The reason however attached to each rule explains the apparent contradiction. Both together are a wise directory for the treatment of the fool, according to the difference of character, time, or circumstance. Suppose a free-thinker or scoffer at religion, showing the desperate “folly of his heart, by making a mock at sin,”2 by witty and profane jestings, or specious arguments against the word or ways of God. Generally speaking, it would be better to follow Hezekiah’s command against Rabshekah’s blasphemy — “Answer him not”3 Jeremiah thus turned away in silence from the folly of the false prophets.4 If however we are constrained to reply — Answer him not according to his folly; not in his own foolish manner; “not rendering railing for railing.”5 Moses offended here. He answered the rebels according- to their folly — passion for passion, and thus he became like unto them.6 David’s answer to Nabal was in the same degradation.7

But what may be at one time our duty to restrain, at another time, and under different circumstances, it maybe no less our duty to do. Silence may sometimes be mistaken for defeat. Unanswered words may be deemed unanswerable, and the fool becomes arrogant, more and more wise in his own conceit* An answer therefore may be called for; yet not in folly, but to folly; ’ not in his foolish manner, but in the manner which his foolishness required ;9 not according to his folly, but according to thine own wis dom. Our words should be sharp as rods. The fool’s back needs them. Such was Job’s answer to his wife — grave, convincing, silencing — “Thou speakest as one of the foolish women speaketh. What! shall we receive good at the hand of God, and shall we not receive evil?”10

Oh! for wisdom to govern the tongue; to discover “the time to keep silence, and (he time to speak;”u most of all to suggest the “word fitly spoken”12 for effective reproof! How instructive is the pattern of our great Master! His silence and his answer were equally worthy of himself. The former always conveyed a dignified rebuke.13 The latter issued in the confusion of his captious enemies. H Will not a prayerful meditative study communicate to us a large measure of his divine wisdom?

1 Yet the learned Dr. Kennicott was so strangely stumbled by this verbal contradiction, as to propose a rash emendation of the text from the Syriac and Targum, which wholly misses the point of the text. Dissert, ii. on Heb. Text of Old Testament, p. 3G&

2 Chap. xiv. 9. 3 2 Kings’xviii. 36. Comp. Jud. 9. * Jer. xxviii. 11. s 1 Pet. iii. 9. 6 Num. xx. 2 — 10. Ps. cvi. 33. 7 i Sam. xxv. 21, 22. s Verse 12. 9 Fuller’s Harmony of Scripture. “> Job ii. 9, 10.

Eccl. iii. 7. 12 Chap. xv. 23; xxv. 11. w Matt. xvi. 1 — 4; xxi. 23 — 27.

H Ib. xxii. 46. Luke xiii. 17.

6. He that aendeth a message by the hand of a fool cutteth off the feet, and drink” eth damage, 7. The legs of the lame are not equal: so is a parable in the mouth of fools. 8. As he that bindeth a stone in a sling, (putteth a precious ston£ in a heap of stones, Marg.) so is he that giveth honor to a fool. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.

Surely this diversified exhibition of the foolishness of folly is an incentive to the study of heavenly wisdom. The fool is utterly unfit for service. When a message is sent by his hands, he makes so many mistakes, careless or wilful, that it is like bidding him go, when we have cut off” his legs. Indeed we can only drink damage from his commission. The employment of the unbelieving spies spread damage of discontent and rebellion throughout the whole congregation.2 How careful should we be to entrust important business to trustworthy persons! Fools are either unqualified for their mission, or they have their own interests to serve, at whatever cost to their masters. Solomon him self drank damage by employing an “industrious” servant, but a fool in wickedness — who “lifted up his hand against the king” — and spoiled his son of ten parts of his kingdom.3 Benhadad drank damage by sending a message by the hands of Hazael, who murdered his master, when the way was opened for his own selfish purposes.4

See — again — how the fool exposes his shame. Never would a lame man show his infirmity so much, as if he were to pretend to feats of agility or strength. Never does a fool appear so ridiculous as when making a show of wisdom. It only creates disgust.5 ‘A wise saying doth as ill become a fool, as dancing does a cripple.’6 A parable — ’ an authoritative weighty saying,’7 — in his mouth be comes a jest. “Is Saul also among the prophets? Why beholdest thou the mote that is in thy brother’s eye, and yet considerest not the beam that is in thine own eye? Physician, heal thyself. Thou therefore that teachest another, teachest thou not thyself!”8

Place the fool in honor. The sling makes the stone bound in it an instrument of death.9 The honor given to the fool makes him a curse to his fellow-creatures.10 The prime favorite of a despot would have been the murderer of the chosen nation — had not God restrained him.11 Dangerous indeed is the placing unqualified persons in authority. ‘It is like putting a sword or a loaded pistol into a madman’s hand.’12

But the fool does mischief also unconsciously to himself. i It

Chap, x. 26. Contrast xiii. 17; xxv. 13.

* Num. xiii. 32; xiv. 1 — 4. 3 1 Kings xi. 26 — 40. * 2 Kings viii. 8 — 15.

* Chap. xvii. 7. Comp. Ecclus. xx. 20. 6 Bp. Patrick. 1 Parkhurst. 8 1 Sam. xix. 24. Matt. vii. 3 — 5. Luke iv. 23. Rom. ii. 21.

1 Sam. xvii. 49, 50. 10 Jud. ix. 6. 1 Sam. viii. 1 — 3.” Esth. iii. 1 — 5.

s Scott. Parkhurst, and other critics prefer the Marg. reading — the value of honor upon a fool being lost, like a precious stone covered up in a promiscuous heap. ‘He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous.’ Bp. Coverdale — alluding to the custom of throwing a stone to the heap under which the criminal was buried The reading of the text is however wel, supported both by the Vulgate and LXX.

is no more fit for a fool to meddle with a wise speech, than for a drunken man to handle a thorn-bush.’1 When the thorn, goes up into his hand, his insensibility only makes the wound moredeadly. Thus the fooVs parable — his wise and sharp sayings, gathered he scarcely knows whence — go up into him like a thorn — sharply pricking his conscience. Yet he feels no compunction — no alarm.2 Sad indeed is the sight (should it not make us tremble for ourselves?) of the ungodly prophet, dealing out from the mouth of God — yet with hardened indifference — words enough to “make /both his ears to tingle.”3

such is the fool — a. pest to his fellow-creatures — awfully responsible to his God! But in the sacred office how fearfully is this evil and responsibility increased! The great message sent by the hands of ungodly servants, brings most serious damage to the Church.* The parable — oar Divine Master’s wise and holy instruction — in the mouth of a fool is perverted and contradicted by hig unholy life. “Unto the wicked God saith — What hast thou to do to declare my -statutes, or that thou shouldst take my covenant in thy mouthseeing thou hatest instruction, and easiest my words behind thee?”5 ‘Almighty God, who alone worketh great marvels, send down upon all Bishops and Curates the healthful spirit of thy grace;’6 that “stewards faithful” to their trust,7 “workmen that need not to be ashamed,”3 — true and authorized “ambassadors of Christ,” may be multiplied in the Church; and that fools — unfaithful ministers — may be rebuked arid restrained.

10. The great God, that formed all things, both rewardeth the fool, and rewardeth transgressors. (A great man grieveth all; and he hireth the fool; he hireth also transgressors, Marg.)

It is difficult to fix with certainty the interpretation of this Proverb.9 All however expound from it the Divine government — direct or permissive. Suppose the Great One to be God, that formed all things. He proportions exactly the reward of the wicked.10 The fool is responsible for sins of ignorance; not only for the little he knew, but for the much, which — had he not neglected the means — he might have known. The transgressor is much more responsible for his sins against knowledge, warning, and conviction. And at “the day of revelation of the righteous judgment of God,” he will render to every man according to his deeds. “The servant that knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.”11

1 Bishop Hall. 2 Comp. Ecclus. xix. 12, 3 Num. xxiii. xxiv.

4 1 Sam. ii. 17. Jer. xxiii. 15. Hence the solemn responsibility of the Ordination Rule. 1 Tim. v. 22.

s Ps. 1. 16, 17. 6 Liturgy. 7 1 Cor. iv. ], 2. 8 2 Tim. ii. 15.

Our venerable translators have supplied with some doubtfulness an ellipsis of the principal term. The word in the original may mean either the Great God, or a great man. Nor does the construction clearly determine either meaning.

10 Psalm xxxi. ’23. lea. iii. 11. n Rym. ii. 5, 6. Luke xii. 47, 48.

Or suppose the Cfreat One to be a mighty Prince — powerful informing the minds, character, and principles of all around him. If he be taught to “rule in the fear of God,”1 will not he reward the fool and the transgressor — the ignorant and the presumptuous? For how can his kingdom prosper upon the encouragement of the wicked ?2

Or if he be a wicked prince, he grieveth all by his countenance of sin; hiring transgressors as instruments of his will.3 Still is it the government of God. The sceptre is in the hands of unlimited power, wisdom, and goodness. “The wicked are his sword — his hand — the rod of his anger, and the staff of his indignation.”-1 Shall we then “reply against God?” Reverence, faith, humility, patience, expectation, are graces of the Lord’s children. “Clouds and darkness are round about him; righteousness and judgment are the habitations of his throne.”5 There is no sleeping of his Providence; no interruption of his Government. We are living only in a preparatory state. The veil will soon be lifted up, and the grand consummation will explain all. Fools and transgressors will receive their just reward; and one universal chorus will burst from heaven — “Who shall not fear thee, O Lord, and glorify thy name? For thou only art holy; for thy judgments are made manifest.”6

11. As a dog rzturneth to his vomit, so a fool returneth to Us folly.

And is this the picture of man — “made a little lower than the angels”7 — yea — “made in the likeness of God?”8 Who that saw Adam in his universal dominion, sitting as the monarch of creation; summoning all before him; giving to each his name, and receiving in turn his homage9 — who would have conceived of his children — sunk into such brutish degradation? The tempter’s promise was — “Ye shall be as gods.”10 The result of this promise was — ‘Ye shall be as beasts.’ The vilest comparisons are used to show man’s loathsomeness in the sight of God. ‘Do any feel disgusted at the allusion? Let them remember that the emblem is far less filthy, than the thing denoted by it; and that the whole race of animals does riot afford any thing so debasing, as not to be far outdone by the excesses of libertines, drunkards, and gluttons.’11 We naturally turn away with sickening from this sight. Would that we had the same disgust at the sin, which it so graphically portrays! Would that we might abhor ourselves for that, which God infinitely abhors in us!

The Apostle uses this “true proverb” to describe the awful condition of apostates12 — temporary conviction, unaccompanied with real conversion of heart, and falling away to desperate hardness. Many reasons may produce disgust in the sinner’fe mind tohis/o//y.

1 2 Sam. xxiii. 3. 2 Chap. xxv. 5. 2 Chron. xxviii. 1 — 8; xxxiii. 1 — 11.

3 Jud. ix. 4. 1 Kings xxi. 10. * Psalm xvii. 13, 14. Isa. x. 5.

5 Ps. xcvii. 2. Rev. xv. 4. 7 Ps. viii. 5.

8 Gen. i. 26. Gen. ii. 20. 1° Ib. iii. 5.

il Scott. 13 2 Pet. ii. 20 — 22.

He may loathe, and for a while relinquish, it. It has proved su fraught with misery;1 its very pleasures so impregnated with poison; that no wonder if he make an occasional, or even a strong, effort to be rid of it. But when the sickness has passed away, the sweetness of the forbidden fruit again comes to mind; and as a dog returneth to his vomit — to the food which had caused his sickness; so a fool returneth to his folly — to that, which had been his hurt and shame.

Thus greedily did Pharaoh return from his momentary conviction ;2 Ahab from his feigned repentance ;3 Herod from his partial amendment ;4 the drunkard from his brutish insensibility5 — all to take a more determinate course of sin — to take their final plunge into ruin. Even a superficial knowledge of Christ is no preservative to an unrenewed heart.6 The “house may be swept” of out ward sin, “and garnished” with external holiness. But if it be “empty;” if the Divine inhabitant be not heartily welcomed, the former possessor will quickly return, and tenant it as his fixed home with sevenfold destruction.7

Is not sin then justly termed folly? Does not the God of Truth pronounce it to be so now? Will not every fool confess it to be so at the end, when its wages shall be fully paid in “shame and everlasting contempt T’3 Child of God — hearken to thy Father’s voice of “peace.” But ponder also his solemn warning to “his people and to his saints — Let them not turn again to folly”9

1 2 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

Seest thou the man? God means to point at him.10 There is something to be learned from him. He castles himself up in his own conceit. He is fit to be a standard; for the false persuasion that he has gained wisdom, utterly precludes him from gaining it. He thinks himself wise because he knows not what it is to be wise.11 His wisdom is “science, falsely so called.”12 For he has yet to learn the first lesson in the school — his own folly — a lesson not to be learned without severe exercise. “Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.”13 There is more hope of the fool, who knows himself to be one. The natural fool has only one hindrance — his own ignorance. The conceited fool has two — ignorance and self-delusion.

It was our Lord’s cutting reproof to the conceited Pharisees — “The publicans and harlots go into the kingdom of heaven be fore you.“14 It. was his charge against the Laodicean Church — “Because thou sayest — I am rich, and increased in goods, and

i Chap. xiii. 15. 2 EX. viii. 8, 15; ix. 27, 34, 35.

3 1 Kings xxi. 27 — 29; xxii. 6, 37. * Mark. vi. 20 — 27. chap, xxiii. 35.

6 2 Pet. ii. 20, 21. t Matt. xii. 43 — 45. 8 Dan. xii. 2.

Psalm lxxxv. 8. Comp. Jjhn v. 14; also Eccl. xxi. 1. 10 Chap. xxii. 29.

U 1 Cor. viii. 2. Gal. vi. 3. 12 i Tim. vi. 20.

1 Cor. iii. 18. Comp. Chap. iii. 7. Rom. xii. 3, 16. * Matt. xxi. 31.

have need of nothing: and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked.“1 The prodigal fool, running into all “the excesses of riot,” is more open to conviction, than the man, who prides himself upon his decorous religion.2 To the profane and ungodly we must go. But to bring a warning to him, he conceives to be knocking at the wrong door — “God! I thank thee, that I am not as other men are”3 — is his heart’s language before God. “Stand by, I am holier than thou”4 — is his haughty, rule with his fellow-sinners. Offer him light. He “walks in the light of his own fire.”5 Offer him life. He is “alive” in his own eyes.6 Offer him food. His “full soul loatheth the honey-comb!”7

Lord! preserve me from this hopeless delusion. Pull down all my pride and fancied wisdom. Take the blind from mine eyes, that I may know what I am in thy sight. “Clothe me with humility” from the soul of the foot to the head.

13. The slothful man saith, There is a lion in the way; a lion in the streets.8 14. As the door turneth upon his hinges, so doth the slothful upon his bed. 15. The slothful mait’hideth his hand in his bosom; it grieveth him to bring it again to his mouth.9 16. The sluggard is wiser in his own conceit than seven men that can render a reason.10

The counterpart to these illustrations may be seen in the man dozing away his life in guilty idleness; without an object, and therefore without a spring for exertion. But let us look at the picture, as it more frequently meets our eye in the Church.

The slothful man is utterly reluctant to his work. When therefore his indolence is disturbed, he is ingenious in inventing excuses, and fancy ing dangers, which have no real existence. For ’ he, who has no mind to labor, never wants pretences for idleness.’11 Perhaps his insincerity may lull his conscience to sleep in his false excuses. Were it as easy to be spiritual as to wish to be so, who would not be a Christian? If religion were only one great effort, soon to be accomplished, it would be worth the struggle. But to see no end of the toil — duty upon duty — trouble following trouble — no breathing time of peace — is an appalling hindrance. And there fore a fierce lion in the way™ — a lion in the streets (’ a bugbear rather than a lion’13) excuses him from a decided profession.

We wonder not that he shrinks from his work. He loves his bed of ease. Here he turneth himself, as the door upon his hinges — moving indeed, but making no progress. He works from one excuse to another, but never removes from his place. Difficulties hinder him from going forward. Conscience keeps him from going backward. And therefore, like the door upon his hinges, where he was one day, one year, there he is found the next. He moves

i Rev. Hi. 17. Comp. xxx. 12, 13. 2 Luke xv. 11 — 18, with John ix. 40, 41,

3 Luke xviii. 11. See Banyan’s Picture of Ignorance. 4 Isa. lxv. 5.

5 Isa. 1. 11. e Rom. vii. 9. 7 Chap, xxvii. 7.

8 Chap. xxii. 13. 9 Chap. xix. 24.

w ‘Than seven men that sytt and teach.’ Bp. Coverdale. u Bp. Patrick.

M Scott. 13 Bp. Sanderson’s Sermon on Heb. xii. 3.

within a scanty round of duties, always beginning, never finishing, his work; determining nothing; not quite at ease; yet with no heart for exertion. Stretched upon his bed of sloth — he cries — O that this were working! O that I could raise my heart to heaven! But is heaven to be gained by complaining and wishing?

Nay — even the most needful exertion is grievous to him. Suppose him to have arisen from his bed, his case is not improved. Ease is still his cry. How to preserve it, his only care. He hides his hand in his bosom for the cold, arid never makes an effort to bring it to his mouth for his necessary food. Thus for the want of. the most trifling exercise he starves his soul, though the bread of life is put before him. No marvel — if his life — instead of “a continual feast” — is a constant vexation.

And yet withal — such is the strange union of self-complacency with folly — this worthless being — a mere “cumberer of the ground” — prides himself upon his superior wisdom.2 Not giving himself the trouble to think, he sees none of the difficulties that are obvious to a considerate mind, and arrives with speed at the most unreasonable conclusions. He will not be beaten out of his sloth. Any wise ‘man could render a reason for his conviction. But he is wiser in his own conceit than them all.9

In how many striking lights is sloth presented in this book! Do I not think too slightly of it? Let me look closely — in what respect am I influenced by it — bodily, mentally or spiritually? Does it never follow me throughout my work — to my knees — to my Bible-reading? Do I not excuse myself from work of painful effort? Or when conscience forces me to it, how is it done? O my God, enable me to resist this paralysis in every shape! If just about to resolve, let me propose my work to myself as to be done with full purpose of heart; not opposing difficulties to necessity; not allowing heartless despondency. What if after all, my faith be a fancy — my hope a delusion? Self-suspicion is the first awakening of the soul — “Search me, O my God.”4

Well is it, if the slumber be only a little roused; far better, if the eyes are fully opened. Active simple faith carries us onward, in the faces of the lions in the way, seeming to stand open-mouthed to devour us. It is a special mercy to realize the holy violence of the conflict. Bunyan puts his pilgrims under the conduct of Great-heart for their encouragement. Heaven never will be won by folded arms. “The violent take it by force.”5

17. He that passelh by, and meddleth with strife belonging not to him, is like one that lalieih a dog by the ears.

If we would honor our God in our Christian path, we must take time at every step, for prayer, and for the exercise of a sound judgment. Else we shall often rush on unbidden to our loss. To take

i Eccl. iv. 5. 2 Verse 12.

3 Seven men — the number of perfection. Comp. Am. i. 3, 6, 9, 13: ii. 4 6.

Ps. cxxxix. 23, 24. 5 Matt. xi. 12.

a dog- by the ears will bring good reason to repent of our folly. To meddle with strife belonging not 1o us will surely bring its trouble — its own cross — not our Master’s. A wide difference is made between “suffering as a busy-body, and suffering as a Christian.” The one the Apostle links with “murderers, and thieves, and evil doers.” To the other he gives the dignified exhortation — “Let him glorify God on their behalf.”2 If we must not “go forth hastily to strive”3 in our own cause, still less in our neighbor’s. This is “entering into contention” — the wantonness of the fool.4

Even with Christian intentions many of us are too fond of meddling with strife not belonging to us. We constitute our selves too readily judges of our neighbor’s conduct. Neutrality is often the plain dictate of prudence. Uncalled for interference seldom avails with the contending parties; while the well meaning mediator involves himself in the strife to his own mischief. Our blessed Master reads us a lesson of godly wisdom. He healed the contentions in his own family. But when called to meddle with strife belonging not to him, he gave answer — “Who made me a judge or a divider over you?”5

Must we then “suffer sin upon our brother?“6 Certainly not. But we should ponder carefully the most effectual mode of restraining his sin. We do not forget the special” blessing to the peacemakers.“7 But the true peacemaker, while he deplores the strife well knows, that interference in the moment of irritation will kindle, rather than extinguish, the fire. Self-control, however, with him is not indifference. He commits the matter to Him, whose strength and wisdom he so greatly needs. He will seize the first moment for favorable remonstrance;” and a word spoken in due season, how good is it!“8 Indeed the common intercourse of life much requires that “wisdom, which dwelleth with prudence.”9 “Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom.”10

18. As a madman who casteth firebrands, arrows and death. 19. So is the man that deceiveth’ his neighbor, and saith, Am not I in sport?

How little does the thoughtless man consider the misery, which his wantonness occasions to others! He bears no malice — he indulges no revenge. It is the pure love of mischief. He carries on a scheme of imposition as harmless play. His companions compliment him upon his adroitness, and join in the laugh of triumph over the victim of his cruel jest. But “sporting with their own deceiving s”11 — is a black mark of ungodliness. What the man calls sport.12 the Lord regards as the work of the madman, scattering murderous mischief — firebrands, arrows and death — ‘There

See I Kings xxii. 4. 32. 2 1 Pet. iv. 15, 16.

3 Chap. xxv. &. 4 Chap, xviii. 6; xx. 3.

s Matt, xviii. 1 — 6; xx. 24 — 28, with Luke xii. 13, 14. 6 Lev. xix. 17.

T Matt. v. 9. 8 Chap. xv. 23. Chap. viii. 12.

10 James iii. 13. “2 Pet ii. 13. Chap. x. 23.

is little difference in this case betwixt fraud and fury. He that purposely deceives his neighbor, under a colour of jest, is no lesd prejudicial to him than a lunatic, that doth wrong out of frenzy and distemper.’1 This awful line however is drawn. Whereas the madman is irresponsible for his actions, the deceiver is accountable to God and his fellow-creatures. «’He that sins in jest, must repent in earnest; or his sin will be his ruin.’2

‘What hath a Christian’ — saith Bernard — ‘to do with jesting?’ Let him practically observe the wholesome caution against it as “not convenient.”3 Let him diligently cultivate the valuable graces of seriousness, consideration, and self-discipline. Let him study the spirit as well as the rules of the Gospel, and honor his Master’s image embodied in his rules.

20. Where no wood is, there the fire goelh out: so where there is no talebearer, the strife ceaseth (is silent, Marg.) 21. As coals are to burning coals, and wood to fire: so is a contentious man to kindle strife. 22. The words of a talebearer are as wounds, and they go down into the innermost parts (chambers, Marg.) of the belly.*

The busy tongue makes work, where it does not find it. Hence the talebearer’s employment — that despicable trade! So deeply-rooted is the principle of self-love, that ’ man is naturally his own grand idol. He would be esteemed and honored by any means; and to magnify that idol self, he kills the name and esteem of others in sacrifice to it.’5 Real virtue revolts from this base and abominable selfishness.

The fire of holy zeal seizes on things nearest home. This is a wildfire scattering its destruction abroad. The tale-bearer should be looked on as an incendiary. His “tongue is a fire, itself set on fire of hell.”6 His raking up old and forgotten tales supplies the fuel, without which the fire of strife, as where no wood is, goeth out. To quench the flame we must take away the fuel. We must remove the talebearer; stop him in his words; compel him to produce his authority; face him, if possible, with the subject of his tales. This decisive course will prevent a mass of slander, and put him to shame.7 Near akin is the contentious man. His mischief indeed is more open. His determination to have the last word is as coals to burning coals, and wood to the fire? It keeps up the flame, kindled perhaps by a mere angry word or a contemptuous look; and which, but for this constant succession of fuel, might quickly have been extinguished. Do we never aim at the wit of a sharp answer, that “stirreth up anger,” rather than at the wisdom and grace of “a soft answer, that turneth away wrath?”9

The talebearer’s wounds are however the most dangerous. They go down into the chambers — the vitals of the heart. Only one noiseless word may be the stab of death. But — however he

1 Bishop Hall. 2 Henry. 3 Eph. v. 4.

4 Chap, xviii. 8. 5 Leighton on 1 Pet. ii. 17. Comp. Jer. ix 4

Jam. iii. 6. Comp. chap. xvi. 27. t Chap. xxv. 23. Comp. xxii. 10.

* Chap. xv. 18; xvi. 28; xxix. 22. 2 Cor. xii, 20. Chap xv. 1.

may escape for awhile — all his secret sins shall “be set before his eyes,” arid his wanton trifling with his brother’s character be justly recompensed.

Are we closely watching against these sins? Do we carefully damp the rising flame of contention ?2 Do wre resist the temptation to speak needlessly of the faults of others? We may feel indignant at the charge of talebearing. Yet how many degrees are there of this vice! It requires no ordinary exercise of Christian discipline to maintain the silence of charity, and to regulate both the tongue and the ear within its well-advised limits.3

23. Burning lips and a wicked heart are like a potsherd covered with silver dross.

24. He that hateth, dissembleth with his lips, and layeth up deceit within him.

25. When he speaketh fair, believe him not: for there are seven abominations in his heart. ’26. Whose haired is covered by deceit, his wickedness shall be showed before the whole congregation. 27. Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.

The sin here described is a disgrace to society! Yet is it often covered with a flattering garb, as the worthless potsherd with a thin coat of silver. “The tongue of the just is as choice silver.” Here is only silver dross — “the heart of the wicked, which is no thing worth;”4 lips burning with warm affection, yet covering a heart filled with malice and wickedness.5 Such were the lips of Joseph’s brethren, when “they rose up to comfort their father” under the bereavement which they had brought upon him.6 Such was Absalom’s smooth hypocrisy.7 Such were the traitor’s lips and heart, uniting with the rest in protestations of faithfulness; yet “betraying the Son of man with a kiss.”8 An open enemy could be much better borne.9 The cant of hypocrites, the benevolence of infidels, the smooth enticement of the false “angel of light,” all answer to this strong figure.

Often also when the lips do not burn, there is dissembling of the hatred. “Cain talked with his brother in the field,” while murder was in his heart.10 Saul pretended to honor David, while he was plotting his ruin.11 Absalom dissembled with his brother, by seeming to let him alone, and for two years laying up deceit within him.12 Joab covered his murderous intentions with peaceable profession.13.

Christian prudence will guard against credulity,14 which is in fact the “harmlessless of the dove,” without “l.he wisdom of the serpent.”15 This weakness cost Gedaliah his life.16 A sounder spirit saved Nehemiah -from the snare of his malignant adversaries.17

1 Psalrn 1. 20; Hi. 1 — 5. 2 Chap. xvii. 14. Gen. xiii. 8, 9.

3 Dr. South recommends ’ the tale-bearer and the tale-hearer both to be hanged up, back to back, only the one by the tongue, the other by the ear.’ * Chap. x. 20.

5 Ibid verse 17. Ps. Iv. 21. Comp. Ecclus. xix. 26 — 28. See Banyan’s description of the town of ‘Fair-Speech.’

e Gen. xxxvii. 25.? 3 Sam. xv. 1 — 9. Matt. xxvi. 35. Luke xxii. 47, 48.

Ps. Iv. 12 — 14. 10 Gen. iv. 8. ll 1 Sam. xviii. 17, 21. 1* 2 Sam. xiii. 22 — 28.

* Ibid. iii. 27; xx. 9, 10. Comp. Gen. xxxiv. 15 — 25. Ps. xxviii. 3; Iv. 20.

“Jer. ix. 8; xii. 6. Mic. vii. 5. Comp. Ecclus. xii. 10 — 17. 15 Matt. x. 16.

w Jer. xl. 14; xii. 6, 7. »7 Neh. vi. 1 — 4.

The source of this wickedness gives good reason for distrust There are seven abominations in his heart — a great variety of abominations closely folded up — only within the ken of that heart-searching eye, “before whom all secret things are naked and open.”2 And here lies the root of the disease. ‘A guileful heart makes guileful tongue and lips. It is the workhouse, where is the forge of deceit and slander; and the tongue is only the outer shop, where they are mended; and the lips the door of it; so then such ware as is made within, such and no other can be set out. From evil thoughts, evil speakings; from a deceitful heart, guileful words, well-varnished, but lined with rottenness.’3 Oh! let this despicable character be a beacon to us to shun all approaches to false dealings. Better to risk giving offence by faithfulness (though let this — so far as conscience allows — be avoided) rather than cover our hatred by flattering words.

Dissembling never answers in the end. The Providence of God brings dark deeds to light — “The voice of Abel’s blood cried from the ground.”4 “Some men’s sin’s are open beforehand, going before to judgment; and some men they follow after.”f The hand strips off the mask, and exposes the flatterer to shame. His seven abominations shall be proclaimed — if not more privately — at, least before the whole congregation, when all shall appear before men and angels as they really are, and when all hypocrites shall receive their just recompense of “everlasting contempt.”6

Often no* ver does retribution reach the offender in this world — ‘He will fall into the pits, which he has bestowed pains to dig for his neighbor, and be crushed by the stone which he meant to roll upon him.’7 Even the place of sinning is sometimes made the place of punishment.8 Those who plot mischief for others, will he overwhelmed with it themselves.9 Moab in attempting to curse Israel, fell himself under the curse of God.10 Hainan’s gallows for Mordecai was his own “promotion of shame.”11 The enemies of Daniel were devoured in the ruin which they plotted against him.12 Thus does God “take the wise in his craftiness”13 — “the wicked in his wickedness.”14 The death of Christ, which was to be the means of warding off national judgment, was the just cause of the deprecated scourge.15 The malice that meditates the evil, is often the cause of its own overthrow. What an Aceldama would this world be, but for the restraining grace of God! Oh! may my heart, my soul, every member, every principle, not only be restrained from hateful passions; but be imbued. with the spirit of the Gospel, and consecrated to the service of God!

1 Bp. Hall. Verse 16; xxiv. 16.

2 Jer. xvii. 10. Heb. iv. 13. 3 Leighton on Pet. iii. 10. * Gen. iv. 10. Comp. Acts xxiii. 12 — 16. * 1 Tim. v. 24.

6 Luke xii. 1,2. 7 Scott in loco. Ecclus. xxvii. 25 — 27.

8 1 Kings xxi. 19, with 2 Kings ix. 26. Comp. Jer. vii. 31, 32.

9 Ps. vii. 15, 16; ix. 15; x. 2, lvii. 6. Eccl. x. 8. 10 Num. xxii. 1 — 6; xxiv. 17, 11 Chap. iii. 35. Esth. vii. 10. w Dan. vi. 25. Job. v. 13.

Chap. xi. 5, 6. w John xi. 50, with Matt, xxiii. 32, 38.

28. A lying tongue lialeth those that are afflicted by it; and a flattering mouth worketh ruin.

Rarely do we see a solitary sin. One sin begets another. Lying and malice are here linked together. The lying tongue against our Lord was the fruit of hateful malice. The slander against Stephen originated from the same source. The tacit reproach of his godly profession was intolerable.2 If men afflict because they hate; much more do they hate them whom they have afflicted, and thus made their enemies. Amnon having afflicted his sister Tamar, hated her with great hatred than his former love, as the witness against his own shame ?3

But again and again — watch against the flatterer. From some favorable position he presents an attractive face. But a nearer view shows him as a subtle, murderous enemy, working ruin.4 His great advantage is that he has a friend in our own bosom. The sweet song of our own praises lulls us to sleep, and in the moment of security the net is too successfully spread.5 The flattering tongue worked the ruin of the world. The temptation — “Ye shall be as gods” — proved irresistible.6 And still in the path of sin,7 in the determinate indulgence of the wayward will,8 flattering is the snare; ruin is the end.

What then should be our treatment of the flatterer? Homer puts it into his hero’s heart to regard him as a fiend of hell.9 Our safety then is in flight,10 or at least in frowning resistance.11 Show plainly that they please us least, who praise us most. Give timely warning, that the repetition of the offence threatens the disruption of friendship. Cherish the deepest views of native corruption, such as will at once belie any fair picture of ourselves that may be pre sented to us. Pray for wisdom to discover the snare; for gracious principles to raise us above vain praises; for self-denial to be content, and. even thankful without them. This will be God’s means of Providential deliverance.

All these Scriptures strongly teach, how hateful to a God of truth is the attempt to deceive. All warn us against the common habit of slight deviations from truth, and of any want of sincerity of expression, as totally inconsistent with a Christian profession, a breach of the law of love, and often leading to habitual deceit.12

i John viii. 44, with 40., 2 Acts vi. 9, 14. 3 2 Sam. xiii. 5 — 15

4 ps. v. 9; x. 7 — 10. 5 Chap. xxix. 5. 6 Gen. iii. 5.

7 Chap. ii. 16; v. 30: vii. 5, 21 — 23. Ecclus. ix. 3 — 9.

s 1 Kings xxii. 6, 11, n. Jer. v. 31; xiv. 14 — 16. 9 Iliad. I. 312, 313.

10 Chap. xx. 19. u Comp. chap. xxv. 23.

!2 See the wise caution. Ecclus. xix. 1.