Proverbs 27

1. Boast not thyself of to-morrow; for thou knowest not what a day may bring

LET the Apostle expound the wise man — “Go to now, ye that say — ‘To-day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain.’” Both apply the same rebuke to the boast; — Thou knowest not what a day may bring forth — Whereas “ye know not what shall be on the morrow.”1 To provide for the morrow is a scriptural duty.3 The Christian in his calling, reposing on God’s Providence, walks with God. But to boast of tomorrow — “all such rejoicing is evil.”: Indeed it is absurd to boast of what is not our own. 7V morrow is finely described as an unknown birth. It may be in eternity. And yet the sensualist and the worldling4 boast, as if it was their own; and thus virtually put God out of his own world. The ungodly reckon upon being religious to-morrow, and therefore put off repentence, forsaking the world, and living for eternity, to some indefinitely future day.5 Would they do this, if they did not reckon upon to-morrow being given to them! Nay, do we not all naturally cherish this looking forward, which the great enemy works up into practical forgetfulness of God! Yet we must not live, as if to-morrow would not come. Else would the world be in a state of stagnation. The present duties of the day would be absorbed in the instant preparation for the coming eternity. We start from death, when he enters our houses, as if we did not expect him. How little do we die daily !6 We can even coolly calculate upon the death of others, for our own benefit. Our intense anxiety about earthly, and apathy about heavenly things, speaks but too plainly. 1 he young look to the middle age; the more advanced to the last stage of life. All, in contradiction to their avowed profession, boast themselves of to-morrow.

How awfully has this boasting-been put to shame! In the days of Noah, “they married wives, and were given in marriage, until the very day, when the flood came, and destroyed them all.“7 Abner promised a kingdom, but could not ensure his life for an hour,8 Haman plumed himself upon the prospect of the queen’s banquet, but was hanged like a dog before night.9” The fool’s soul was required of him “on the very night” of his worldly projects “for many years” to come.10 The infidel Gibbon calculated

1 Jam. iv. 13, 14. ‘Quid sit futurum eras, fuge quserere.’

,. Hor. Cann. lib. i. 9.

Chap. vi. 6 — 8; x. 5; xxiv. 27. Comp. Gen. xli. 35. Acts xi. 28 29 3 Jam. iv. 16 * Isa. lvi. 12. Luke xii. 16-19. * Acts xxiv. 25.

fvii. 1-10, i i± xf 19- upon fifteen years of life, and died within a few months, at a day’s warning. We know not what a day may bring forth.

How natutal is it for the young to be looking for to-morrow’s prospect! But have you never seen the lovely flower cropped, and faded in the blossom? Is not the robust as well as the feeble frame cut down in the prime 71 Have you a lease of your life? If there be a promise of forgiveness to the repenting, where is the promise of to-morrow for repentance? Will consideration naturally come with years? Or will not rather long-protracted habits of ungodliness harden into a second nature? What if .in the midst of thy boasting, flattering thyself that thou shouldest see another and another day — thou shouldest be surprised unprepared, and be left to lament forever thy presumption in the lake of everlasting fire la Stop — consider — weep — pray — believe — now — while conscience speaks; while thou art halting between God and the world, between conviction and inclination. Now in this “accepted time” devote thyself to God. Enthrone the Saviour in thine heart.*

The universe does not present a more affecting sight than an aged sinner — with one foot in the grave — losing all in the world, infinitely more in eternity. A moment and he is gone. Heaven and hell are no trifles. To-morrow presumed upon — to-day neglected — ruins all. Standing on the brink of the precipice — how precious the moment for prayer — ere the door of mercy is closed for ever!

Has the child of God reason to boast of to-morrowl What a change may it make in your worldly circumstances,3 or Christian experience ?4 Never will you feel more secure, than in the consciousness that you have no security for a single hour. Rest all your cares in the bosom of your God.* Let disappointment prepare you for your heavenly rest, and bound all your wishes and pleasures by his gracious will.6 But have you no need of warning? How speaks the too full current of affections towards earthly enjoyment? Did you practically believe that “the time is short, and the fashion of this world passeth away” — would you not “rejoice, as though you rejoiced not?“7 Would pleasures of earth be so highly prized, if there was.no secret dependence on to-morrow? Surely this thought may more than sustain in the loss of them — The shadow only is gone — the body of my happiness remains immoveable. To see things temporal, as if we” looked not at them,’-’ is the life of spiritual religion.8 To have “our loins girt about” for our Lord’s coming; to live, so as not to be surprised by the call, and in readiness to “open to him immediately” — this is our security and our happiness. “Blessed are those servants, whom the Lord, when he cometh, shall find watching.”9

2. Let another man praise thee, and not thine own mouth; a stranger, and net thine own lips.

1 Job xxi. 23, 24. 2 Matt. xxiv. 48 — 51. Luke xiii. 25. Comp. Ecclus. v. 7.

Job i. * Ps. xxx. 5 — 7. 5 Ibid, xxxvii. 3 — 7. 6 Jam. iv. 15.

1 Cor. vii. 29 — 31. Comp. Phil. iv. 5. 2 Cor. iv. 18. 9 Luke yii. 35 — 40.

1 Praise’ — says an old expositor — ’ is a comely garment. Bu though thyself doth wear it, another must put it on, or else it will never sit well about thee. Praise is sweet music, but it is never tuneable in thine own mouth. If it cometh from the mouth of another it soundeth most tuneably in the ears of all that hear it. Praise is a rich treasure, but it will never make thee rich, unless another tell the same.’1 Indeed — except as the vindication of our character,2 or cur Master’s honor connected with it,3 may require — nothing so degrades a man with his fellow-men, as setting forth his own praise. For though every man is his own flatterer.4 yet men usually know how to estimate pride in others, while they cherish it in themselves. “The things that are of good report — let us think of them to do them.”5 But “let our works” — not our tongues

-” praise us in the gates/* And while our works shine, see To it, that ourselves be hid. “Confess our faults one to another.”7 But leave to another to speak our praise.

Our name will lose nothing by this self-renouncing spirit. If our own mouth be silent, another’s will be opened. John was “unworthy” in his own eyes to “unloose the latchet of his Master’s shoes.” Yet did his Lord’s mouth proclaim him, as “the greatest of all that had been born of women.”8 The centurion spoke of himself, as “not worthy that Christ should come under his roof.” Yet did the elders testify, that “he was worthy, for whom he should do this.” Yea — the Saviour’s own mouth confirmed the testimony- I have not found so great faith, no not in Israel.“” Luke mentions nothing in his Records to his own credit. Yet another praises him warmly as “the beloved physician,” and his sole faith ful companion in his trials. *

Self-seeking is a shameful blot upon a Christian profession. What! Shall one that has said before God — “Behold, I am vile!” — be ready to say before his fellow-men — “Come see my zeal for the Lord” — Come, see how humble I am? Oh! for the self-abased spirit of our glorious Master — ever ready to endure reproach; but never “receiving honor from men;” never “seeking his own glory.”1 Contrast what God shows us of ourselves in the closet with our “fair show in the flesh.” And will this not put self-cornplacency to shame? Surely that we are so little really humble — is matter enough for the deepest humiliation.

3. A. slow is heavy, and the sand weighty; but a fool’s wrath is heavier than them both. 4 Wrath is cruel, (cruelty Marg.), and anger is outrageous fan overflowing, Marg.); but who is able to stand before envy?

i Jermin. 2 ] Sam. xii. 3. Ps. vii. 3 — 5. 2 Cor. i. 17 — 19.

3 2 Cor. xi. 5-12; xii. 11. Chap. xx. 6. 5 Phil. iv. 8, 9.

6 Chap. xxxi. 31. Comp. Ruth iii. 11.

7 Chap. xxv. 27. Matt. v. 16. Jam. v. 16.

8 Matt. iii. 11. John iii. 30, with Matt. xi. 11. John v. 35.

9 Matt. viii. 8, with Luke vii. 3, 4, 9.

10 Col. iv. 14. 2 Tim. iv. 11. It was a fine touch in Sallust’s portrait of Cato — ‘He would rather be, than seem to be, a good man; so that the less he sought glory the mor« h? obtained it ’

i Job xl. 4. 2 Kings x. 16. 12 jonn v. 41; viii. 50.

The wrath even of a wise man in the moment of folly is cruel What then must be a fooVs wrath ’ where there is not a drop ol heavenly water to quench the fire?’2 It is indeed like the weight of a stone or sand3 — intolerable, ’ being without cause, measure, or end.’4 Its abiding sullenness marks it from the temporary impulse, to which the child of God may too hastily yield. Absalom kept it in for two years.5 David’s anger melted away under the first conviction of reproof, and ’ the sun went not down upon his wraih.”6

And yet cruel as anger may be,7 overflowing as the spring-tide, it may be appeased. Esau’s wrath was soothed into brotherly love.8 The outrageous despot was subdued in witnessing the presence and power of God.9 But envy is an implacable passion — the native principle,10 with a fearful train of evils.11 Anger is stirred up by offence; envy by godliness,12 prosperity,13 or favor.14 The force of reason is rather the oil to fan the flame, than the water to quench it. The happiness of a neighbor gives pain; his ruin, or at least his injury, would be a source of pleasure. ‘Proud men would be admired by all, and preferred above all; and if it be not so, a secret enmity invadeth their spirits, and settleth itself. Men cannot endure the real or reputed excellency of otheis. The proud creature would shine alone.’15 The occasion is never wanting for the exercise of this hateful principle. Something is always wrong in a neighbor’s conduct; something at least, that, if it does not deserve blame, at least greatly detracted from his praise.

Well then might it be asked — Who is able to stand before envy y Even the perfect innocence of paradise fell before it. Satan lost his own happiness. Then he envied man’s, and ceased not to work its destruction.16 Abel fell a martyr to this malignant passion.17 Joseph15 and Daniel19 were its temporary victims. Nay — even the Saviour in his most benevolent acts was sorely harassed by this evil,20 and ultimately sunk under its power.21 His servants, therefore, must not expect to “be above their Master.”22

But — Christians — remember — Sin is not dead within us. And though the promise is sure, that it “shall not have dominion;”23 yet the struggle with every corruption is sharp to the end. Let us probe the corruption deeply. Do we love to see a brother’s supei 1 Sam. xxv. 13, 21. 2 Cartwright.

‘Ira furor brevis est, animum rege; ‘qui, nisi paret
Imperat, hunc fraenis j hunc tu compesce catena.’

Hor. Ep. i. 61, 62.

* Ex. xv. 5. Comp. Ecclus. xxii. 14, 15. * poole. Comp. chap. xvii. 12.

2 Sam. xiii. 22, 23. * 1 Sam. xxv. 32, 33. Eph. iv. 26.

7 Gen. xlix. 7. Mutt. ii. 16. 8 Gen. xxvii. 41; xxxiii. 4. Dan. iii. 13 — 30.

10 Mark vii. 22. Gal. v. 20, 21. Tit. iii. 3. Jam. iv. 5.

11 Rom. i. 29, 30. 2 Cor. xii. 20. Jam. iii. 14, 16. w Eccl. iv. 4. Dan. vi. 3 — 5. 13 Gen. xxvi. 14. Ps. lxxiii. 3. w Gen. iv. 5 — 6. 1 Sam. xviii. 6 — 9, 16, 17.

15 Manton on Psalm cxix. 77. 16 See Wisd. ii. 23, 24.” Gen. iv. 8, ut supra,

18 Gen. xxxvii. 3, 4. Acts vii. 9. * Dan. vi. 6 — 17. 2° John xii. 10, 1L

*! Matt, xxvii. 18 — 20. Mark xv. 10. Acts v. 17, Marg.; xiii. 44, 45 j xvii. 4, 5, with Matt x. 24. w Rom. vi. 14.

nor eminence — his larger gifts or graces?1 Do we take pleasure in his prosperity, in honor paid to him, though to our own disparagement ?2 And are we alive to any risings of content at his success? Is our tone of praise as decided of him, as we should wish that of others to be of us? Can we bear to be past by in favor of others, of those especially, who may seem to be doing our work in opposition to ourselves?3 Oh! how hateful would be the exhibition of the hidden depths of our deceitful hearts! “Who can understand his errors? Cleanse thou me from secret faults.”4

5. Open rebuke is better than secret love. 6. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.

What is the friend, who will be a real blessing to my soul? Is it one, that will humor my fancies, and flatter my vanity? Is it enough, that he loves my person, and would spend his time and energies in my service? This comes far short of my requirement.

I am a poor, straying sinner, with a wayward will and a blinded heart; going wrong at every step. The friend for my case is one, who will watch over me with open rebuke (not always public,5 but with a free and open heart); a reprover when needful — not a flatterer. The genuineness of friendship without this mark is more than doubtful; its usefulness utterly paralyzed. That secret love, that will not risk a faithful wound, and spares rebuke, rather than inflict pain — judged by God’s standard — is hatred.6 Far better the wound should be probed than covered. Rebuke — kindly, considerately, and prayerfully administered — cements friendship, rather than loosens it.7 The contrary instances only prove, that the union had never been based upon substantial principle.

Could Paul have answered to God for his secret love to a brother apostle, when the compromise of a fundamental principle called for open rebuke ?8 Obviously, however, the sin should be brought to view, ere we rebuke. Nor should we vehemently reprove in voluntary slips;9 much less forget the exercise of a loving spirit. Leighton’s gentleness gave such a power to his reproof, that rare was the repetition of the offence, rather perhaps from shame, than from genuine contrition. The mark of true godliness is an anxiety to have our faults pointed out; and a thankfulness to those, who undertake the self-denying offices.10 Much more valuable is this faithfulness, than the smooth politeness df the world’s inter course. Nay, some defect in this courtesy to be excused for the sake of the sterling quality.

Who would not choose this faithful wound — however painful at the moment of infliction — rather than the deceitful kisses of the

i Num. xi. 28, 29. 2 John iii. 30.

3 Phil. i. 15 — 18. * Ps. xix. 12. 5 Matt, xviii. 15.

s See Lev. xix. 17. 7 Chap. ix. 8; xxviii 23. Matt, xviii. 15.

8 Gal. ii. 11 — 14. See Ecclus. xix. 16.

10 Ps. cxli. 5. Even when given most rashly and unkindly — one of the meekest of men rtould say — ‘I was thankful to God for admonishing me, and my gratitude to the man was, I think, unfeigned.’ In his journal the reprover’s name was found specially remembered in prayer. Martyn’s Life, chap. iii.

The kiss of the apostate was a bitter ingredient in the Saviour’s cup of suffering.5 His foreknowledge of the treachery3 in no degree weakened those exquisite sensibilities, which, from their intimate union with the Godhead, rendered him susceptible of suffering beyond all comprehension.

7. The full soul loaiheth (treadeth under foot, Marg.) an honeycomb; but to the hungry soul every bitter thing is sweet.

This is a true figure, as regards the enjoyments of this life. Abundance, instead of increasing the happiness of the possessor, deprives him of the rest, which often belongs to a more scanty portion.4 The man, whose appetite is cloyed with indulgence, turns with disgust from the sweetest dainties; while every bitter and distasteful thing is keenly relished by the hungry soul, perhaps just saved from starvation.5 This healthful appetite is one of the many counterbalancing advantages of poverty. The sated epicure might well envy the luxury of a homely meal. The children of Israel, after “eating angels’ food to the full,” loathed and trod it under foot as “light bread.”5

And is not this so in spiritual things? The Laodicean professor ’ — “rich and increased in goods, and having need of nothing” — loathes the honeycomb of the gospel.7 Christ in his bitter sorrow is nothing “to him, while he passeth by.”’8 His love excites no tenderness. His hope no interest. “The consolations of God are small” — of little account — “with him.”9 He can spare them with out sensible loss. He reads the Bible only to carp at its most precious truths — offensive, as implying a ruin, of which he has no apprehension, and which he has no heart to contemplate. Thus he nauseates the most nourishing food; having no relish, because he feels no need. Another case presents itself, not less affecting. “Fulness of bread” — richness of spiritual ordinances — does not always bring its corresponding appetite. May not satiety be as great a curse as famine? Upon many a Christian professor it is fearfully written — The full soul loathed the honeycomb?

Far more enviable is the hungry soul, feeding upon unpalateable truths; yea — welcoming even bitter dispensations as medicine for the soul’s health10 The sweet of the gospel is known by this bitterness. It makes Christ sweet to the soul. A sinner in all his guilt — a Saviour in his perfect merit and love. — well does the one answer to the other. Every view of Christ embitters sin. Every view of sin endears Christ. Nor is there any terror in the conviction, that thus endears the Saviour. A sense of want and a

Chap. xxvi. 23 — 26. Neh. vi. 2. 2 Matt. xxvi. 48, 49, with Ps. xli. 9; lv. 12,

John vi. 70; xiii. 18 — 26. 4 Comp. Eccl. v. 11.

Job vi. 7. Luke xv. 16, 17.

‘Jejunus stomachus raro vulgaria temnit.’

Hor. Lib. ii. Sat. ii. 38.
Ps. lxxviii. 25. Num. xi. 4 — 20; xxi. 5.

Rev. Hi. 17, 18. Comp. Matt. ix. 12. Rom. ix. 30, 31. Lam. i. 12.

Job xv. 11. 10 Ps. cxix. 67, 71.

432 EXPOSITION OP THE BOOK OF I’ltUVERBS.

sense of guilt lay the foundation for solid confidence, and happy privilege.

What then is the genuine pulse of my religion? Am I willing to receive the word in its completeness — the bitter as well as the sweet?- Do I love its humbling spirituality, its self-denying requirements, subordinating every desire to a cheerful and unreserved obedience to my God; ready to walk in his narrowest path, to have my most secret corruption exposed, to have my conscience laid open to the “sharp piercing of the two-edged sword?”1 — Oh! may my soul be preserved in this vigorous devotedness!

8. As a bird that wandereih from her nest, so is a man that wandereih from his place.

Instinct teaches the bird that the nest is the only place of safety or repose. Here God has provided for her a special cover.2 No thing therefore but danger awaits her in her wanderings. And seldom does she return from them without some injury to herself or her nestlings. Perhaps her nest is cold and inconvenient. But hei wanderings make her more restless and dissatisfied. She is safe and happy only while she keeps her nest.

No less senseless and dangerous is it, lightly to leave the place, society, or calling, which Divine Providence has marked out. Here man is ’ in God’s precincts, and so under God’s protection;’3 and if he will be content to remain in his place, God will bless him with the rich gain of “godly contentment.”4 But the man wandering from his place is ’ the rolling stone, that gathers no moss.’ His want of fixed principles and employment exposes him to perpetual temptation.5 Always wanting to be something or somewhere different to what and where he is, he only changes imaginary for real troubles. Full of wisdom is it to know and keep our place. The soul, the body, the family, society — all have a claim upon us. This feverish excitement of idleness is the symptom of diseasewholly opposed to religion — the bane both of our comfort and usefulness.

The plain rule cannot ordinarily be broken without sin. “Let every man, wherein he is called, therein abide with God.”6 Would we then abide in fellowship with God? We must “abide in our calling.” Every step of departure without a dear Scriptural warrant is departure from God. We are safe in following Providence. But to go before it; much more to break away from its guidance7 — a man thus wanders from his place to his own cost. Never can we put our foot out of God’s ways, but we shall tread the path back with a cross.

It is often the wayward impulse of pleasure or idleness, but always with the same fruit. Dinah was safe in the bosom of her family, as the bird in her nest. But when she” went out to see

i Heh. iv. 12. 2 Deutxxii. 6,7.

3 bwinnock s Christian Man’s Calling, i. 346. 4 Tim vi 6

* Chap. xxi. 16. Jer ii. 36. e Cor. vii. 24. ’

7 jon. i.

the daughters of the land,”1 the fowler’s snare soon entangled the unsuspecting wanderer.

Let us look at -this spirit in the Church. The “idler wander eth about from house to house,“2 neglecting his own duties, and there fore with plenty of time upon his hands, to” meddle with what doth not belong to him “3 So busy is the enemy in finding his own work for those, who have no heart to work for God! The discontented professor unhappily is shut up in so obscure a corner, that he will die, before the world knows his worth. He wants a larger sphere. The world is scarcely wide enough for him. Thus he wandereth from his place,” seeking rest, and finding none.” The gifted professor is full of zeal for God and his church. His gifts were not intended to run to waste. What he can do, he thinks he ought to do. He sees the minister of God neglecting his flock — Why should not he — as he is well able — step into his room? But is not the man wandering from his place? Our Master’s charge is — ‘-Give an account of thy” — not of thy neighbor’s — “stewardship.”4

If grace gives the desire for usefulness, Providence must open the path. Our “wisdom is to understand our own way;”5 our du ty, to “do our own business”* Not a single talent need be wasted. Every Christian has his own field, large enough for the exercise of his measure of gifts, without “removing the ancient landmark,” that separates the sacred office as the Lord’s consecrated service. Many might be found to perform competently the ambassador’s office. But who would venture upon it without the accredited authority of his sovereign? The unsteady professor has no spiritual home. No church is sound enough for him; none wholly moulded to his taste. Like the wandering bird, he is al ways on the wing. Any one place is too strait for him. The accustomed bread, even though coming down from heaven, is “loathed as light bread.”7 His vitiated appetite leaves him often on the Sabbath morning undecided whom to hear, his own will being his only guide. He is anxious to hear from all; and, as the sure result, he learns from none.8 In his self-willed delusion the form and substance of the Church is destroyed. It is not a few wandering sheep, but a fold and a shepherd; not a heap of loose scattered stones, but stones cemented, fitted into their several places. “The building, thus fitly framed together, groweth unto an holy temple in the Lord.”9 The Church is “terrible” — not in her single members, but “as an army with banners;”10 close in rank, where each soldier keeps his own place. The individual profession in the stead of collective unity is a pure schismatical spirit — the essence of pride and selfishness.

And is not this spiritual vagrancy the history of many, who under the pretence of conscience have separated from the Church

i Gen. xxxiv. 1, 2. 21 Tim. v. 13.

Chap. xxvi. 17. 4 Luke xvi 2. * Chap. xiv. 8.
1 Thess. iv. 11. T Num. XXL 5. 8 2 Tim. iii. 7,

Eph. ii. 21, 22. 1 Pet. ii. 5. 10 Can. vi. 10.

which had “nourished and brought them up as children?” After their own lusts “they heap to themselves teachers, having itching ears.” The end of this wandering’ from their place, like that of the bird from her nest, is the loss of every thing valuable — “They shall turn away their ears from the truth, and shall be turned unto fables.”1

Christian Professor! Beware of this tampering with simplicity and godly steadfastness. A loandering spirit proves — not expansive love, but latitudinarian indifference; freedom — not from prejudices, but from settled principles. Our Lord restrained his disciples from “forbidding” the man, “who was doing a good work,” But he did not direct them to wander from their own place, and follow him.3 The rule to “prove all things” is coupled with another — -toehold fast that which is good.“3 Christian establishment is the result of Scriptural balance. ‘* Order and steadfastness” — “Beauty and bands” — are the two staves of the Good Shepherd; — the strength of the Church; the “joy” of her Ministers.4 If the “order” be broken, “the steadfastness” soon fails. Confusion reigns, instead of peace and unity. The enemy’s watchword prevails — ‘Divide and conquer.’ Let every man therefore be in his own place in the Church; not weakening his Minister’s hands to please his own fancy; but marking carefully “the footsteps of the flock;” and seeking to find “him whom his soul loveth,” by “feeding beside the Shepherd’s tents.”5

9. Ointment and perfume rejoice the heart; so doth the sweetness of a man’s friend by hearty counsel (counsel of the soul, Marg.)

Most refreshing are ointment and perfume to the senses.6 ilot less so is the cordial of friendship to the soul.7 Who does not feel the need of a brother’s or sister’s bosom — their hand — their heart? Cold indeed is social intercourse without individual sympathy. “Faithful are the wounds of a friend.”8 But his very faithfulness alone would crush. His sweetness and tenderness soundly heal the wound. Sympathy is the balm of friendship. “My friend is to me as my own soul,”9 the sharer of my joys and my sorrows.10 How could I more than half enjoy my pleasures — how could I bear my sorrows — alone? What ointment and perfume must have rejoiced the heart of the two bosom-friends “in the word” — when their hearty counsel “strengthened each other’s hands in God I”11

The heartiness of a frientfs counsel constitutes its excellence.

1 2 Tim. iv. 3, 4. The principle of separation is shown Rom. xvi. 17, 18; and a black mark is put upon it, Jude 19.

2 Mark ix. 38 — 40. 3 1 Thess. v. 21. 4 Col. ii. 5, with Zech. xi. 7. 5 Cant. i. 7, 8.

8 Comp. Ps. cxxxiiL 2. Can. i. 3; iii. 6; iv. 10. John xii. 3. Dan. ii. 46. ‘Chap. xvii. 17. Comp. Ecclus, vi. 14 — 16. 8 Verses 5, 6.

Deut. xiii. 6. Philem. 12, 17. Horace calls Virgil — ‘Anirase dimidium mea. Cwm. i. 3.

Rom. xii. 15. Job ii. 11, 12; rlii. 11.

1 Sam. xviii. 1 — 3; xx. 17. 2 Sam. i. 26, with 1 Sam. xxiii. 1C.

It is not official or merely intelligent. It is the counsel of his soul He puts himself in our case, and counsels, as he would wish to be counselled himself. Moses’s heart was thus rejoiced by Jethro’s counsel, relieving him from a heavy and needless burden. Many cases of spiritual perplexity have been thus opened. When unable to see the needful consolation, a friend’s counsel, like the angel of old, has pointed to the well of water near at hand for our support.2 Of ten has the sympathy of a brother’s experience cleared our path,3 and turned the stumbling-block into a way-mark set up for our direction and encouragement. Ought we not then to “comfort” our fellow-sufferers “with the same comfort, wherewith we ourselves have been comforted of God?”4 The Lord give us, as he did our Divine Master, the gift of “the tongue of the learned!”5 ‘Matchless teacher, that teachest more in one hour than man can do in a whole age! that we may be learned in real living Divinity, we sit down at thy feet! What I know not, teach thou me.’6

10. Thine own friend, and thy father’s friend, forsake not; neither go into thy brother’s house in the day of ihy calamity: for better is a neighbor that is near, than a brother far o/f.

Man without principle is the creature of caprice. His friendships have no warranted stability. The ointment soon looses its fragrance. The sweetness of hearty counsel7 is forgotten. New friends gain influence; and even the father’s friend — the long-tried family friend — is forsaken. Solomon exemplified his own rule, by cultivating kindly intercourse with Hiram — his father’s friend.8 The unprincipled contempt of this rule cost his foolish son his kingdom.9 If other things are better when new, a friend is better, that it is old and tried.10 For how can you trust an untried friend? Never forget his rare price. Never be tempted by the lure of advantage to incur the risk of loosing him. His house not thy brother’s — may be thy shelter in the day of thy calamity.11 For though relationship ought to be the closest bond; yet, with out an higher principle, it cannot subdue the energy of selfishness. Joseph found far greater kindness among foreigners than from his own kindred.12 The affection of Jonathan afforded to David what the jealousy of his brother would never have given him.13 The Sa viour found his most soothing sympathy in the day of his calamity — not in his brethren’s house, but in the persevering attachment of his devoted friends.14 One friend and neighbor closely knit in unity — near at hand, and in readiness to assist, is better than a brother as far off in affection as in distance.15

1 Ex. xviii. 17 — 24. Comp. Ezra x. 2 — 4. 2 Gen. xxi. 15 — 19.

3 Ps. xxxiv. 2; lxvi. 16, 4 2 Cor. i. 4. 5 Isa. 1. 4.

6 Leighton’s Sermon on Job xxxiv. 31, 32. 7 Verse 9.

8 1 Kings v. 1 — 10. Even the claims of justice are mitigated, ii. 26. Contrast 2 vhron. xxiv. 22.

Ibid. xii. 6 — 19. 10 See Ecclus. ix. 10. Chap, xviii. 24. 12 Gen. xxxix. 4, 21; xli. 39 — 45, with xi xvii. 4 — 18.

i» 1 Sam. xx. with xvii. 28. 14 Luke xxii. 28, with John vii. 3, 5.

is Bishop Patrick.

re- ‘But if it be an indecency, and uncomeliness. and a very unfit thing — that is — contrary to the precept of studying “whatsoever is lovely, and thinking of these things” — to forsake my friend, and my fathers friend, how much more horrid must it be to forsake my God, and my father’s God! — “My father’s God shall not be my God!” ‘l But was not I given up to this God with great solemnity at my first coming into the world? And was this solemn transaction a trifle at the time, and to be regarded as a trifle to the end of life? Solomon could never forget the injunction of his aged Parent — “Thou, my son, know thou the God of thy father.”2 Exquisitely beautiful is the picture of the venerable Patriarch commending his friend and his father’s friend to his children for his heavenly blessing — “God, before whom my fathers, Abraham and Isaac, did walk — the God, which fed me all my life long unto this day — the Angel, which redeemed me from all evil — bless the lads.”3 Here is a wise friend, who knows our need ;4 a sympathizing friend, who feels our distress ;5 a mighty friend, able to cover and provide ;• a faithful friend — true to his word ;7 a fast friend — who will never leave.8 Young people, do you know him as your father’s friend? Make him your own in the hearty receiving of his Gospel. Cleave to him. He will never disappoint you.

11. My son, be wise, and make my heart glad, that I may answer him that proacheth me.

An ungodly child is his parent’s reproach. Hence the offending damsel was “stoned at the door of her father’s house.”9 The graceless children of gracious parents are a special reproach, even upon the name of God.10 The world will charge it (however in many cases most wrongfully) to their parent’s example or neglect. A wise son therefore makes the heart glad.11 He is his father’s weapon of defence, “when he speaketh with his enemies in the gate.”12 Should not the children of the Church consider carefully the responsibility; to carry such a profession, as may answer him that reproacheth, and stop the mouth, ever ready to open with taunts against the Gospel? Specially should this responsibility be felt by children of ministers; to ’ adorn’ (as Mr. Richmond affectionately inculcated upon his children) ‘not only their Christian profession, but their parent’s principles; showing, that the principles of their father’s house and ministry are the rules of their conduct, and their real delight?’13

‘’ Howe’s Works, vii. 529

s 1 Chron. xxviii. 9. Comp. Ex. xv. 2. 3 Gen. xlviii. 15, 16. 4 Col. ii. 3.

s Ps. xxxi. 7. Isa. lxiii. 1. Matt, xxviii. 18.

7 Num. xxiii. 19. Rev. xix. 11. 8 Heb. xiii. 5. 9 Deut. xxii. 21.

10 Gen. xxxiv. 30. 1 Sam. ii. 17.

Chap. x. 1; xv. 20; xxiii. 15, 16, 24, 25; xxix. 3. Ps. cxxvii. 5.

13 Life pp. 294, 295. The Mosaic law severely punished the sins of the priest’a daughter for the disgrace brought upon the holy office. Lev. xxi. 9. “Faithful chil dren” is a ministerial qualification. 1 Tim. iii. 4, 5. Tit. i. 6. It was a frequent petition in Philip Henry’s family worship, that ‘Ministers’ children might have grace to carry

12. A prudent man foreseeth the evil, and liidetli himself; but the simple pass on, and are punished.

Even animal instinct is the exercise of prudence* Every intelligent man acts upon it. He foresees coming evil, and provides himself a shelter. We often see the Christian’s patience, security and hope. Here is his prudence, securing a refuge. There is frightful evil on every side. But God in Christ is to him “the munition of rocks” — not a cold and barren refuge, safe from enemies, but exposed to hunger; but a storehouse of food, as well as a citadel of defence. “Bread shall be given him, and his wa£er shall be sure.”3 The man who has never realized the evil is with out an hiding-place. The man who stays outside the gate, perishes as if there was no refuge. Only he, who “runneth into the strong tower is safe.”4 A mighty blessing is any dispensation that awakens from slumber, and brings care, prudence, confidence.

The Israelites, warned of the destruction of the first-born,5 and many ages after, of the ruin of their city,6 hid themselves. This prudence combined with faith, rouses us as the man-slayer to flee from impending danger, and to “lay hold of the hope set before us.”7 For him there were six cities8 — For us there is but one.9 Nothing short of vital faith brings us into it.

But the simple — the wilfully foolish — leave things to take their course. God is so merciful. All will be well at last. They will not be warned. The fooleries of the world engage their heart. All besides is forgotten; and so they pass on and are punished. The prudent hide themselves in God. The simple rush blindfold into hell. Oh! sinner, does not thy ruin lie at thine own door? What will it be to take the mad pleasures here, arid to “He down in everlasting sorrow?”10 The tears of the penitent are but for a moment, and end in everlasting joy.11 Thine will be for eternity — “the weeping” of utter despondency.12 Wilt thou scorn this warning? The ox is driven to destruction. The sinner plunges into it in despite of every effort to restrain him.

13. Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.

This Proverb also we have had before.13 ‘But what conduces to the happiness of life is needful to inculcate again and again, to fix it deep in the mind,’14 This may be an illustration of the prudence just described; foreseeing evil, and, instead of rushing into it, avoiding it. For what can be more imprudent, than to trust a man, that is surety for a stranger, or for a strange woman.

it, that the Ministry might in nothing be blamed.’ See the Author’s Christian Ministry. Part. iii. chap. ix.

1 Chap. xxii. 3. 2 Job xxxvi. 23. Jer. viii. 7.

3 Isa. xxxiii. 16. Comp. Ps. cxlii. 5. Chap, xviii. 10.

5 Ex. xii. 12, 13. 21 — 23. Matt. xxiv. 15 — 21.

i Heb. vi. 18. 8 Num. xxxv. 11 — 13. 9 Acts iv. 12.

10 Isa. 1. 11.” Ps. cxxvi. 5, 6. w Matt. viii. 12; xxii. 13. Luke xiii. 28.

W Chap. xx. 16.” Lavater.

Such folly is utterly unworthy of confidence. And therefore take his garment — full security for a debt. Rather incur the charge of selfishness, than by imprudence hinder yourself from helping more worthy objects. And yet let not the discipline of prudence chill the glow of active self-denying love. Let every grace be in its order, proportion and combination,” that the man of God may be perfect, thoroughly furnished unto all good works.’a

14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

Is it a sin to bless our friend? Often did our Lord openly acknowledge the love of his friends.2 And yet a loud voice, and extravagant praises, bring sincerity into question. When a man exceeds all bounds of truth and decency, affecting pompous words, and hyperbolical expressions, we cannot but suspect some sinister end.3 Real friendship needs no such assurance. One act of love is more than many loud blessings. ‘There is no wise man, but had rather have one promise than a thousand fair words, and one performance than ten thousand promises. For what charge is it to spend a little breath, for a man to give one his word who never intends to give him any thing else?’4 The man may be rising early in the morning, lest some one be before him; lest otherwise there would be scarcely time to finish this great business; and yet while harping upon the same string, he may be undermining me all the day. Contrast David’s early rising for the service of God, with his son’s early rising for the hypocritical blessing of his friends.5 The Apostle could not endure this exaggerated praise.6 Indeed every intelligent man must look upon it rather as a curse to him. For any supposed encouragement of such fulsome flattery would stamp him as a fool. And the blessing — should he be deluded by it — would end in a fearful curse.7

The Scriptural rule of friendship is — “Let me not love in word, neither in tongue; but in deed and in truth.”8 The rule for our selves is — “Walk before God”9 — not before men. Let worldly things and worldly men be little in your eyes. Man’s day10 will soon have passed away. Eternity in all its substance and glory is at hand.

15. A continual dropping in a very rainy day and a contentious woman are. alike. 16. Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.11

The figure of the dropping has been given before.12 The time

i 2 Tim. iii. 17. 2 Luke xxii. 28. 3 Chap. xxvi. 23 — 25.

* South’s Sermon on Matt. v. 44. Some of Mr. Scott’s early friends at the Lock painfully reminded him of this Proverb. Life, pp. 225, 226. s Ps. v. 3; Iv. 17; cxix. 147, with 2 Sam. xv. 2 — 7.

6 2 Cor. x. 6. Comp. Rom. xii. 3.

7 2 Sam. xvi. 1G — 19; xvii. 7 — 13. Acts xii. 22, 23. 8 i John Hi. 18. a Gen. xvii. 1. 10 1 Cor. iv. 3, Marg.

11 ‘He that refrayneth her, refrayneth the winde, and holdith oyle fast in hir honde. Bp. Coverdale. 12 Chap. xix. 13.

is here added — a very rainy day — shutting us up at home. There is rain without and within — both alike troublesome; the one preventing us from going abroad with comfort — the other from staying at home in peace. The storm within is however much the most pitiless. Shelter may be found from the other. None from this. The other wets only to the skin; this even to the bones. Contention with a neighbor is a sharp shower, over and gone. This is a continual dropping- — the bane of a house, even though replete with every luxury.

Whether it be in the woman the lust for rule, or the repining discontent under the obligation to submit; either principle breaks the rank, in which God has placed her. Occasions always present themselves for the display of this unhappy temper. After the attempts to soothe and pacify her, the u return of clouds after rain” betokens more showers, and dispels the hope, which a passing sunbeam may have raised. Even under the restraint of Divine grace — much more when wholly unrestrained — she becomes her husband’s torment, and her own shame. For as soon might we hide the wind, that it should not be known, or the ointment of our right hand, that it might not bewray itself ,3 as restrain her tongue, or hide her turbulence. Nay — as the wind pent up howls more frightfully; so the attempt to still her noise, only makes her more clamorous.

Such repeated warnings seem to be needful. “Fleshly lusts” too often rule conscience and judgment in the important choice. “Some shall have trouble in the flesh.”4 Prudence and prayer — not blind affection — give the only security of happiness and peace.

17. Iron sharpeneth iron; so a man sliarpenelh the countenance of his friend.

Man was framed not for solitude, but for society.5 It is only as a social being, that his powers and affections are fully expanded. Iron sharpeneth iron.6 Steel, whetted against a knife, sharpens the edge. So the collision of different minds whets each the edge of the other.7 We owe some of the most valuable discoveries of science to this active reciprocity. Useful hints were thrown out, which have issued in the opening of large fields of hitherto unexplored knowledge. In the sympathies of friendship, when the mind is dull and the countenance overcast, a word from a friend puts an edge upon the blunted energy, and exhilarates the countenance.8 The commanding word in the field of battle puts a keen edge upon the iron.9 This mutual excitation for evil is a solemn warning against ungodly communication.10 But most refreshing is it, when as in the dark ages of the Church,” they that feared the Lord

1 Holden. 2 See Ecclvis. xxvi. 6, 7. 3 John xii. 3.

1 Cor. vii. 28. 5 Gen. ii. IS. 6 1 Sam. xiii. 20, 21.

7 ‘Ergo fun; ir vice cotis, acutum

Reddere quae ferrum valei exsors ipsa secandi.’

Hor. Ars. Poet. 304.

8 Job iv. 3, 4. 9 2 Sam. x. 11 — 13.

w Chap. i. 10 — 13. 1 Kings xxi. 25. Isa. xli. 6; with 1 Cor. xv. 33.

spake often one to another.“1 Sharpening indeed must have been the intercourse at Emmaus, when “the hearts of the disciples burned within them.”2 The Apostle was often so invigorated by the countenance of his friends * that he longed to be “somewhat filled with their company.”4 Upon this principle — “Two are better than one” — our Lord sent his first preachers to their work.5 And the first Divine ordination in the Christian Church was after this precedent.6

* The communion of saints’ is an Article in our Creed. But is it practically acknowledged in its high responsibility and Christian privilege? “Am 1” not “my brother’s keeper?” Gladly take up the bond of brotherhood. If a brother seems to walk alone, sharpen his iron by godly communication. Walk together in mutual “consideration” of each other’s infirmities, trials, and temptations; and mutual “provocation”7 of each other’s gifts and graces. “If the iron be blunt, the edge will thus be whetted, and more strength put into it.”8 Were this high obligation and privilege more realized; were we walking with God more closely in this holy at rnosphere;9 we should not so often complain of social intercourse, where much might have been communicated, and yet all has ended in barrenness and disappointment.

18. Whoso keepeth the fig-tree shall eat the fruit thereof: so he that waiteth on his master shall be honored.

An encouragement to diligence in our calling! The fig-tree was a valuable product of Judaea.10 The cultivation was probably a profitable labor, and therefore illustrated the general reward of faithfulness. The dresser’s industry was recompensed by eating the fruit thereof.1^ The fidelity of the attached servant will be similarly honored.12 — Eliezer’s uprightness,13 and Deborah’s long and faithful services,14 were suitably honored. Elisha’s affectionate devoted ness to his master was honored with a double portion of his spirit.15 The Centurion’s care for his servant was probably an acknowledgment of diligent waiting upon his master.™ The exceptive instances of ingratitude17 do not invalidate the rule.

There are no exceptions, however, in the service of the Divine Master. Our happiness is in receiving his word, and studying his will. Our honor is secured by his promises — “If any man serve me, him will my Father honor.” “Blessed are those servants, whom the Lord, when he cometh, shall find watching. Verily I say unto you, that he shall” — adorable condescension! —” gird himself, and make them to sit down to meat, and will come forth, and

1 Mai. iii. 16. 2 Luke xxiv. 32. 3 Acts xviii. 5; xxviii. 15. 2 Cor. vii. 16.

* Rom. xv. 24. Even a Heathen could say — ‘Ipse aspectas viri boni delectat.’ — Seneca.

s Luke x. 1 — 3, with Eccl. iv. 9 — 12. Acts xiii. 2 — 4.

Heb. x. 24, 25; also iii. 13. 8 Eccl. x. 10. See 1 John i. 7.

w Jud. ix. 10, 11. Mic. iv. 4. Comp. Joel i. 6. 7. Hab. iii. 17. Luke xiii. 6 — 9.” 1 Cor. ix. 7. 2 Tim. ii. 6. w Chap. xxii. 29. ™ Gen. xxiv.

Ibid. xxxv. 8. 2 Kings ii. 3 — 15. w Luke vii. 7, 8.

W Gen. xxxi. 7.

serve them.“1 Their honor will be proclaimed to each before the assembled world — “Well done! good and faithful servant; enter thou into the joy of thy Lord.”2 It will seal their overwhelming portion in eternal bliss — “His servants shall serve him; and they shall see his face, and his name shall be in their foreheads.”^

19. As in water face answereth to face, so the heart of man to man.

This proverb does <iot confound all in one indiscriminate mass, as if all were alike under an endless diversity of condition. We can not identify infancy with age, or the proper individualities of constitution and education. But under the same circumstances, and on the same level, the coincidence is most remarkable and instructive; and just as in the reflection of the water face answereth to face so in another heart we see the reflection of our own.4 Human nature has suffered no change since the fall. The picture of man’s corruption drawn above four thousand years since, is man, as we see and know him now.5 The Apostle’s graphical delineation of the Christian conflict, is as if we had been sitting before his pencil for our own likeness.6 This identity of Christian experience is most valuable. ‘No one ’ — exclaims a tried child of God — ’ has ever felt as I do.’ Let him open his case to a brother or sister, compare notes with their exercises; and who will hesitate to subscribe their own name to his complaints? Thus, instead of “thinking it strange concerning this fiery trial,” he learns that “the same afflictions are accomplished in his brethren that are in the world.”7 The same features and “measure of the stature in Christ,” mark the whole family; inasmuch as “all these worketh that one and the self-same Spirit, dividing to every man severally as he will.”8

Scripture history also illustrates this unity. Ishmael’s mocking shows the enmity of the heart in all ages. Who of us does not find something answering to Jonah’s evil temper in our own fretfulness, waywardness, or ingratitude.9 Job shows us our impatience, our mistaken judgments of God’s dealings with us, and the special trial of Satan’s temptations. David’s heart in all its varied exercises answereth to our heart. Else how could we take up his confession, praises, conflicts, and triumphs, and feel that no words of ours could more entirely arid accurately express our own selves? It is these scripture portraits, that make the word of God so “profitable for reproof, correction, and instruction in righteousness.”10

Hence we learn sympathy with the members of Christ. We share their joys and sorrows, their confidence and temptations. Self-knowledge also instructs us thus to know human nature,11 and to deal wisely and profitably with our fellow-sinners. The practical lesson of humility and forbearance is also deeply taught. A man observes a face, reflected in the water, not thinking that it is his

1 John xii. 26. Luke xii. 37.

2 Matt. xxv. 21, 23. 3 Rev. xxii. 3, 4. Ps. xxxiii. 15.

s Gen. vi. 5, with Ps. xiv. 2, 3. Rom. iii. 9, 10. 6 Rom. vii. 14 — 25.

i 1 Pet iv. 12; v. 9. 8 1 Cor. xii. 11. 9 Gai. iv. 29.

0 2 Tim. iii. 16. n Ps. xxxvi. l. p. T.

5u own face, which is the actual object of disgust. He exclaims with vain self-preference against the ungodliness of the sinner, or the infirmities of the saint. Why! it is thine own nature that thou art reviling. Change then thy language of scorn for self-abhorrence and shame.

20. Hell and destruction are never full: so the eyes of man are never satisfied.

A striking picture of the two great devourers — hell and destruction — never full. Hell — the grave — ever since Adam’s sin has been insatiable. It has opened its mouth to receive countless millions; and still it yawns — craving for more.8 Generations have sunk into destruction — doing the work, and earning •’ the wages, of sin.” Still the p?t is not full. The broad mouth still opens for more.

Thus insatiable are the eyes — the desires3 — of man — always requiring new gratification. “He enlargeth his desire as hell, and is as death, and cannot be satisfied. His eye is not satisfied with seeing, nor his ear filled with hearing.”4 Curiosity, love of novelty, covetousness, ambition — all these desires — like thirst in the dropsy, are aggravated in their indulgence.5 Man is always seeking for what he can never find — satisfaction in earthly things. He toils after his object, and when he has grasped it, he toils still; the possessor of an earthly shadow — not of real happiness.6 The height of ambition, when reached, is not his resting place — only the point, whence he stretches after something higher. He may fancy his desires to be moderate. He may set bounds to them, and flatter himself, that he shall never overpass them. But give him a world; and, like the far-famed conqueror, he will weep for another.

Nor is this altogether the effect of his depravity. Corruption indeed leads us to seek rest in something short of God. But it is our nature not to find it. How can an immortal being quench his thirst but from an infinite source? Here the gospel meets our case. So often as the eager question starts up — “Who will show us any good?”7 — listen to the voice — “Ho! every one that thirsteth, come ye to the waters. If any man thirst, let him come unto me, and drink. He that cometh to me shall never thirst.”8 Here our desires are at once increased and satisfied. Such is the joyous character of the gospel. God is our satisfying portion — our supreme delight.9 To delight in any thing else — independent of him10 — is as if we cast him down from his throne. All is misery

1 Chap. xv. 11. 2 chap. xxx. 15, 16. Isa. v. 14. 3 1 John ii. 16.

* Hab. ii. 5. Eccl. i. 8. Comp. ii. 1 — 11. & Eccl. vi.7.

6 Ibid. v. 10 — 12.

‘Crescit amor nummi, quantum ipsa pecunia crescit.’

Juv. Sat. xiv. 139.

‘Crescentem sequitur cura pecuniam,
Majoruinque fames.’

Hor. Carm. iii. 16. Comp. ib. 24.

T Ps. iv. 6. 8 isa. iv. l, 2. John vii. 37: vi. 35. Ps. xvi. 5. Lam. iii. 24 M Ps. lxxiii. 25.

and delusion. Delighting in him — all ministers to our comfort, ag flowing from this great centre. At the grand consummation, the satisfaction of the eyes will be complete. “Thine eyes shall see the King in his beauty. As for me, I will behold thy face in righteousness. / shall be satisfied when I awake, with thy likeness.”1

21. As th 3 jining-pot for silver, and the furnace for gold; so is a man to his praise.

The fining-pot and furnace have been before mentioned, as the Lord’s “trial of the heart.“2 The most searching furnace is here shown. The courting of the praise of our fellow-creatures is the world within. Praise is a sharper trial of the strength of principle than reproach. ‘If a man be vain and light, he will be puffed up with it. If he be wise and solid, we will be no whit moved there with.’3 A haughty and supercilious deportment; “loving to have the pre-eminence ;4 forwardness to give our opinion, — and offence, if it be not taken — this is the dross brought out of the furnace, Count the discovery a special mercy. Know thy need of purifying, arid let the great Refiner do his perfect work.5

But see a man humbled by praise, in the consciousness how little he deserves it, and “who maketh him to differ.”6 See him made more careful and diligent, bearing his honor meekly, and the same man as before; here the furnace proves the real metal, and brings out “a vessel of honor, meet for the Master’s use.”7

Absalom was tried in this fining pot, and found “reprobate silver.”8 Herod, under the shouting praise of his flatterers, “gave not God the glory,” and was blasted in shame.9’ Joseph10 and David11 maintained their humility; Daniel his consistency;12 the apostles theii; singleness for their Master’s glory13 — here was the bright gold in the heated furnace.

When the Minister of Christ becomes the object of popular applause — his people’s idol; when they look at the pole, instead of the brazen serpent; when men of strong impulse and weak judgment put the servant in the Master’s place14 — then he is in tht fining-pot. He that is but dross consumes. Even if there be true metal, the man of God “is saved, yet so as by fire.” Without some painful discipline his usefulness would be withered, his spirituality deadeHed, his soul lost.15

Two rules strongly present themselves — Be careful in giving”

1 Isa. xxxiii. 17. Ps. xvii. 15.

2 Chap. xvii. 3. Comp. Ecclus. ii. 1,5. 3 Bp. Hall. 4 3 John 9.

5 Mai iii. 2, 3. 6 1 Cor. iv. 7. 7 2 Tim. ii 21.

8 2 Sam. xi’v. 25; xv. 6, with Jer. vi. 30. Ez. xxii. 18. 9 Acts xii. 21 — 23.

10 Gen. xli. 41 — 43; xlv. 5 — 8. 1 Sam. xviii. 7, 8, 15 — 18. 12 Dan. vi. 3 — 5.

13 Acts iii. 11 — 16; x. 25, 26; xiv. 11 — 15.

H ‘We should feel’ — said the venerable Mr. Simeon in his own way — ’ as if our eaig were stung with blasphemy, when we discover any attempt to transfer the crown of glory from the head of the Redeemer to that of any of his servants.’ Henry Martyn continually expresses his sensitive conscience upon this besetting temptation. Life, chap, ii. iii. See also Author’s Christian Ministry, Part iii. chap. vii.

is Comp. 2 Cor. xii. 7.

‘praise. Is it merciful to expose a weak fellow-sinner to the frown of a jealous God? or to stir up the innate corruption of his heart ?l For put even the finest gold into the furnace — how humbling is the spectacle of the dross, that yet cleaves to it. !2 Be not less careful in receiving praise. While our taste revolts from extravagant flattery, yet we are apt to think it kindly meant, and it is very rare not to take unconsciously a drop of the poison. But the praise of the church is by far the most insidious poison — so refined, so luscious. Specially when we feel it to be lawfully obtained, how hard to receive it with self-renouncing consecration to God! ‘Christian! thou knowest thou earnest gunpowder about thee. Desire those that carry fire to keep at a distance. It is a dangerous crisis, when a proud heart meets with flattering lips.’3 May not even the habit of speaking humbly of ourselves be a snare of the devil? Would it not be safer not to speak of ourselves at all? At least to confine our conversation in strict sincerity to what we are — not what we appear to be — would be a “wise refraining of our lips.”4 Guard against dwelling even in thought upon any thing, that brings man’s approving eye upon us. Delight mainly in those works, that are only under the eye of God. Value alone his approbation. Ever think of the love of human praise as the most deadly bane of a Christian profession,* to be resisted with intense energy and perseverance. A steady look into eternity shows its vanity; a glance at the cross its sinfulness.

22. Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.

The allusion is to the Eastern mode of beating off the husk from the corn by braying it in a mortar. Yet the husk sticks not so close to the grain, as foolishness to the fool. The beating of the mortar may separate the one. The other will not depart by repeated strokes.6 Much is said of the effectiveness of correction.7 But of itself it works nothing. What can it do for the fool that despises it?8 “The rod,” as an ordinary means, “will drive foolishness out of the heart of a child.”9 But the child is here become a man in strength of habit, and stubbornness of will. As soon therefore “can the Ethiopian change his skin, or the leopard his spots,” as those can do good, “who are accustomed to do evil.”10

Examples of this incurable hardness abound. The deluge — that besom of Divine vengeance — destroyed the race — not the foolishness — of man. Nay — God himself declared its ineflicacy for

1 ‘I do not know’ — said Neff — ’ that I ought to thank you so very warmly for what I have too much reason to fear the old man will be ready to take advantage of; his life being, you know, principally supported by praise.’ Biography, p. 369.

2 Isa. xxxix. 2. 2 Chron. xxxii. 31. 3 Flavel. Chap. x. 19. & John v. 44; xii. 42, 43.

6 Many commentators conceive a reference to this mode of punishment still practiced in the East. See Calmet — Parkhurst. Home’s Introduction, iii. 157. Burder s Oriental customs But perhaps the figurative allusion is ore simple.

‘Chap, xxiii. 13, 14; xxix. 15, 17. * Chap. xii. 1; xv. 10.

Chap. xxii. 15. lo Jer. xiii. 23.

this end. Pharaoh was once and again brayed in the mortar, yet did not his foolishness depart from him.2 Ahaz under the same infliction “trespassed yet more against the Lord,” and stands out as a beacon to all ages — “This is that king Ahaz /”3 “Why should ye be stricken any more?” — was the despondent complaint of Cod concerning his Israel.4 The deepest affliction of chastisement produces only the fruit of blasphemy and hardened impenitence.5 If Manasseh’s foolishness when brayed in the mortar — departed from him ;6 this was not the innate power of affliction, but the superadded power of Sovereign Grace. The belief in the necessary working of affliction for our saving good is a fatal delusion. Never did it of itself bring one soul to God. In all cases, it is only what God is pleased to make it. A man may be crushed, yet not humbled. Like the broken pieces of the rock, he may retain all his native hardness. Still will he cling to his foolishness; and part with Christ and heaven, rather than with that which is interwoven into every part of his nature. Was it not thus, Christian, with thyself, till Omnipotent love awakened — what chastisement alone could never have stirred — the cry of unreserved submission? — ‘Lord! spare me not; bruise me; humble me; do any thing with me, but leave me under my sins. Who can deliver me, if thou dost not?’ Most welcome is the “bemoaning” of the penitent child to his yearning father — “Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. Surely after I was turned, I repented; and after that I was instructed, I smote upon my thigh; I was ashamed, yea, even confounded, be cause I did bear the reproach of my youth. Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord.”7

23. Be thou diligent to know the state of thy flock, and look well (set thy heart, Marg.) to thy herds. 24. For riches are not for ever; and doth the crown endure to every generation? 25. The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. 26. The lambs are for thy clothing, and the goats are the price of the field. 27. And thou shall have goats’ milk enough for thy food, for the food of thy household, and for the maintenance of thy maidens.

1 This declareth the great goodness of God towards man, and the diligence that he requireth of him for the preservation of his gifts.’8 It is a lively picture of the occupations; advantages, and responsibilities of rural life in olden days. It is specially appropriate to a nation, whose chief riches were, in its early origin, in pastures and flocks. Their father Jacob admirably exemplified this rule. He knew well the state of his flocks and herds — probably also their very faces.9 Even King David — mindful of his ancient interests —

i Gen. viii. 21. 2 EX. ix. 27; x. 16; xii. 29; xiv. 5. 3 3 Chron. xxvii. 22.

4 Isa. i. 5. Comp. ix. 13. Jer. v. 3; xliv.9, 10, 15, 16. Ez.xxiv. 13. Am. iv. 1 1, 12.

5 Rev. xvi. 10, 11. 62 Chron. xxxiii. 12, 13. i Jt-r. xxxi. 18 — 20. Comp. Hos. xiv. 1 — 4. Luke xv. 18 — 24.

Reformer’s Notes. 9 Gen. xxx. 32 — 42; xxxi. 38 — 40; xxxiii. 13.

kept his flocks and herds under constant inspection. Uzziah also deemed a pastoral charge no degradation to his royal dignity.2 The rule inculcates personal attention. All should not be left to servants. The master’s eye — like Boaz3 — should, as far as possible, overlook the work. Riches are a fickle possession. They would not be for ever. Even the crown might not endure to every generation. Native produce is more permanent wealth. Honest industry secures a more certain* maintenance, springing up out of the earth, a more immediate gift of God.

The Bible is thus a directory for all the diversified employments of life. It teaches, that every man ought to have a business, and rebukes the neglect of practical everyday duties. God may be glorified by a single eye and purpose in every station; by the laborer, the farmer, the servant, no less than the master.5 We must “serve the Lord in fervency of spirit.” But a part of this service is, that we be “not slothful in business.“6 Indolence would make the cares of life an excuse for a low standard of religion. But to retire from their burden would be to neglect” serving the will of God in our generation ;7 to “put our light under a bushel, instead of upon a candlestick,” to cover it, instead of “letting it shine.”8 Our own calling is the way of God for us; and in this way, let us commit ourselves to God, and be at peace.9 His Providence extends to little things, as well as to things of greater moment. Thus it becomes a balm for that cankering care, which is the bane of all godliness.

This picture also exhibits the fruits of industry as far preferable to those of ambition. The comparison with those, whose station places them beyond the need of labor, affords no matter for envy; much for thankfulness. The various produce of the field — the hay and grass in the pastures; the herbage on the mountains ;10 the suitable clothing from the lambs ;n the goats paying the price of the field; the sufficiency of wholesome food for the household and maidens — all is the overflowing bounty of our gracious God. “How excellent is thy loving-kindness, 0 God!”12 Thus “man goeth forth unto .his work and unto his labor until the evening,” singing his song of praise — “O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.”18

1 1 Chron. xxvii. 29 — 31, with I Sam. xvi. 11. Ps. lxxviii. 70, 71

2 Chron. xxvi. 10. 3 Ruth ii. 4, 5; iii. 7. 4 Chap, xxiii. 5.

e Col. iii. 22 — 24. Rom. xii. 11. 7 Acts xiii. 26.

Matt. v. 14 — 16. 9 1 Cor. vii. 20, 24.

* Ps. civ. 14. ‘The word translated hay properly means grass. Where vegetation was so abundant, they have seldom occasion to make hay. Holden. Comp. Parkhurst” Job xxxi, 20. w Ps. zxxvi. 7. Ib. civ. 23, 24.