Proverbs 28
1. The wicked flee when no man pursueth: but the jighteous are bold as a lion.
The wicked may appear bold in facing danger, so long as they drown reflection, and stupify conscience. But when conscience is roused, guilt is the parent of fear. Adam knew no fear, till he became a guilty creature. Then, to the searching question — “‘Where art thou?” — he replied — “I was afraid, because I heard thy voice in the garden, and I hid myself.”1 But the wicked flee — not only when their enemies pursue,2 — but when no man pursueth.3 Yet is not conscience an invisible pursuer, following close — the harbinger of the wrath of God? And there are times, when “the sound of a shaken leaf shall chase them;”4 when “the shadows upon the mountains” shall make their hearts melt away.* Cain was terrified with the apprehension of murder, when there was no man, save his own father, living on the earth.6 Many a daring infidel has shown himself a coward in a moment of sudden danger. In unwelcome thoughts of judgment to come, conscience has turned pale at the question — “Where shall the ungodly and the sinner appear?”7
But if guilt brings fear, the removal of guilt gives confidence.8 The wicked flee; the righteous are bold as a lion. Fearless as the King of the forest,9 they dare to do any thing but offend their God. The fear of him has drowned every other fear. “Though an host should encamp against me” — saith the man of God — “mine heart shall not fear.”10 Moses “feared not the wrath of the king.”11 Caleb and Joshua stood firm against the current of rebel lion.12 Elijah dared Ahab’s anger to his face.13 Nehemiah in a time of peril exclaimed — “Should such a man as I flee?”14 The three confessors stood undaunted before the furious autocrat of Babylon.15 The Apostles’ boldness astonished their enemies.16 Paul before the Roman Governor,17 and even before Nero himself, “witnessed a good confession.”18 Athanasius before the Imperial Council of Heresy; Luther at the Diet of Worms, firmly exem-
1 Gen. iii. 9, 10. 2 Deut. xxviii. 25. 3 Lev. xxvi. 17, 36. Ps. liii. 5.
* Lev. xxvi. 36. Comp. Job xv. 21. 5 jud. ix. 26. 6 Gen. iv. 13, 14,
7 1 Pet. iv. 18. s Heb. x. 22, 1 John iii. 21.
9 Cornp. chap. xxx. 30, 2 Sam. xvii. 10. ‘This noble animal is the most perfect model of boldness and courage. He never flies fronfcthe hunters, nor is frightened by their onset. If their number forces him to yield, he retires slowly, step by step, frequently turning upon his pursuers. He has been known to attack a whole caravan, and when o’bliged to retire, he always retires fighting, and with his face to the enemy.’ Paxton’s Illustration of Natural History of Scripture, pp. 295, 296. Pindar refers to the lion as the figure of courage. Isth. iv. Antistr. V.
»° Ps. xxvii. 1 — 3. Comp. iii. 5; xlvi. 2, 3; cxii. 7.
11 Heb. xi. 28. Ex. x. 28, 29. w Num. xiv. 6 — 10.
13 I Kings xviii. 10, 17, 18: xxi. 20. Compare 2 Kings i. 15. 1 Kincrs xiii. 1 — 10 2 Chron. xxvi. 17, 18.
w Neh. vi. 11. is Dan. iii. 16 — 18. 16 Acts iv. 13.
»7 Ib. xxiv. xxvi. Rom. 1. 15, 16. 2 Tim. iv. 16, 17.
plifie he lion-like boldness. Nor is this the character of individuals only. The faithful and constant Christian will be bold to walk contrary to the course of this world; outfacing the scorn of men: valiant for despised truth; glorying in a persecuted name. Fearless is he of men. “For if God be for him, who can be against him?’n Not less fearless is he of Satan. If he be a “roaring,“2 he is a chained, “lion.” “Resist him,” and cowardlike, “he will flee from you.“3 If there be a want of boldness, is there not a wound of conscience, neglect of prayer, or want of faith,? The boldness itself is the sense of weakness, and Divine strength made perfect in it.”4 When God intends us to do great things, he makes us feel, that “without him we can do nothing.”5 Thus pride receives its death-blow, and he receives all the glory to himself.6
2. For the transgression of a land many are the princes thereof: but by a mem of understandijig and knowledge the state thereof shall be prolonged.
Is God concerned in the falling of a sparrow ?7 Surely then much more in the control of kingdoms.8 Did we realize more deeply our national dependence, we should see the clouds of anarchy and confusion working his wise, mysterious, or gracious purposes. Rival princes desolate the land with the horrors of civil war.9 A quick succession of princes rises by treason, usurpation, or the natural course.10 Hence a change of laws, spoliation of privileges, imposition of new burdens, or wasteful expenditure of treasure or blood. Many will trace these evils to political causes. But God’s voice speaks from the cloud — “This thing is from me.”11 For the transgression of a land many are the princes thereof. Nor less must we acknowledge his hand in the prolongation of the state by men of understanding and knowledge. The long and prosperous reigns of the kings of Judah are strongly contrasted with the Records of Israel after the revolt.12 The bloody contentions in oui early history, which swept away the flower of our nobility, and those of later date, which overturned for a time our long-established institutions — were they not the scourge of many princes for the transgression of the land 7 And may we not anticipate the bright contrast, in prayer for our beloved Sovereign, that by the choice of
i Rom. viii. 31. 2 1 Pet. v. 8. 3 Jam. iv. 7.
4 2 Cor. xii. 9. 5 John xv. 5.
6 Bishop Hall has finely worked out this contrast — ‘The wicked is a very coward, and is afraid of every thing; of God, because he is his enemy; of Satan, because he is his tormentor; of God’s creatures, I^cause they, joining with their Maker, fight against him; of himself, because he bears about with him his own accuser and executioner. The godly man contrarily is afraid of nothing; not of God, because he knows him his best friend, and will not hurt him; not of Satan, because he cannot hurt him; not of afflictions, because he knows they come from a loving God, and end in his good; not of the creatures, since “the very stones in the field are in league with him;’ not of himse f, since his conscience is at peace.’ Medit. and Vows. Cent. ii. lxxiv.
7 Matt. x. 23. 8 Dan. iv. 25. Co:np. Ecclus. x. 4. 9 1 Kings xii. 1(5 — 21 M Zech. xi. 8. u 1 Kings xii. 24.
12 Ih. Xv. 25 — 34; xvi. 8 — 29. 2 Kings xv. 8 — 31, wiik 1 Kings xv. 41. 2 Chi on, xvii. 1 — 5; xxxii. 20 — 26.
men of understanding and knowledge in her council, the state may be prolonged “in all godly quietness?”1
3. A poor man that oppresseth the poor is like a sweeping rain which leaveth no food (without food, Marg.)
Unrestrained power is often an engine of oppression ;2 never more so, than when in the grasp of the poor. Place an unprincipled spendthrift in power, and he is a destructive flood in his sphere; greedily seizing every advantage by oppression to redeem his substance. A poor man suddenly raised to power, inslead of sympathizing with grievances familiar to his former recollections,3 is usually pre-eminently distinguished by selfishness. Esther, when raised to a throne from an obscure station, was well reminded to use her power for God; for that some great work was surely intended by the remarkable Providence.4 But a base mind be comes more corrupUfrom a hasty elevation. The man’s necessities enflame his desires; and, being without a spark of generous humanity, he is only bent upon improving his uncertain opportunities for selfish aggrandizement.5 Some of the Rulers in the French Revolution were raised from the lowest ranks. And their oppression was indeed a sweeping rain, leaving no food in fertile districts.
Cheering is the contrast of Him — once poor himself by his voluntary abasement — now raised to honor and glory; yet pitying — “not ashamed of his poor brethren.”6 Truly his administration is not the sweeping rain of desolation, but “the rain upon the mown grass,” rich in mercy. “He shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight.”7
4. They that forsake the law praise the wicked: but such as keep the law contend with them.
How responsible is the influence of our profession, acting upon all around for evil or for good! Congeniality of taste directs the choice of our companions. Those who love sin, naturally “have pleasure in them that do it.”8 They praise the wicked,
i 1 Tim. ii. 1, 2. 2 Gen. xxxi. 29. Comp. EceL iv. 1, 2.
3 Matt, xviii. 28 — 30. 4 Esth. iv. 14.
5 ‘It is in matter of power’ — as Bp. Sanderson admirably observes-’ as it is in matter of learning. They that have but a smattering of scholarship you shall ever observe to be the forwardest to make ostentation of those few ends they have; because they fear there would be little notice taken of their learning, if they should not now show it when they can. It is even so in this case. Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the world would not know what goodly men they are, if they should not do some act or other, to show forth their power to the world. And then, their minds being too narrow to comprehend any generous way whereby to do it, they cannot frame to do it any other way than by trampling upon those that are below them; and that they do beyond all reason, and without all mercy.’ Sermon on Chap. xxiv. 11, 12. Comp. also on 1 Sam. xii. 3.
•. 2 Cor. viii. 9. Phil. ii. 7 — 11, with Heb. ii. 11, 12. * Ps. lxxii. 6, 12 — 14.
Rom. i. 32.
45C EXPOSITION OF THE BOOK OF PROVERBS.
because, like themselves, they forsake the law, and “cast it behind them.”1 “The world loveth its own.”2 Each countenances his brother in sin.3 Each makes the other’s conduct — not the forsaken law — the standard of action. The wicked may possess some praiseworthy qualities.4 But to praise them for their wickedness, identifies us with them. ‘It is fearful to sin; more fearful to delight in sin; yet more to defend it.’5
The servants of God maintain the same unity of spirit. They cannot call sin by smooth names, and gloss over an ungodly character. If they keep the law, they contend with them that forsake it. Noah thus contended with the ungodly in his day, condemning them not merely in word but in life; and though “a preacher of righteousness,” preached more powerfully by his life than by his doctrine.6 But this contention must be aggressive. We must “reprove,” as well as separate from, “the unfruitful works of darkness.”7 Our Divine Master’s open testimony was the grand offence.8 So let us plainly show that his enemies are ours ;9 that we hold neutrality in his cause to be treason. For “he that is not with me is against me.”10
Oh! the appalling recollection of our former influence for evil! the deadly — perhaps the eternal — injury, which all our subsequent labors have never been able to undo! the encouragement, which our praise of the wicked gave to sin, hardening our companions in their wickedness! What would Manasseh have given to have undone his sin in all its evil consequence upon his son and his kingdom!11 Intolerable would be the thought of the past, but for the blood which covers the guilt, while it deepens shame and self-abhorrence.12 But let it ever be present before us, as our constraining obligation to redeem what has been lost, as far as may be, by a holy contention against sin, and by the convincing protest of consistent godliness.13
5. Evil men understand not judgment: but they that seek the Lord understand all things.
Ignorance and knowledge are here contrasted, and each traced to their proper source. The Apostle draws the same contrast. “The natural man receiveth not the things of the Spirit of God. But he that is spiritual judgeth all things.”14 This unity of statement is beautiful and instructive. ‘The two Testaments, like our two eyes, mutually enlighten us, and assist each other.’15
1 Comp. 1 Sam. xxiii. 21. Neh. vi. 17 — 19. Ps. x. 3.
2 John xv. 18. Comp. Jer. v. 30, 31. 3 isa. xli. 6. 4 Luke xvi. 8. s Bishop Hall’s Works, viii. 36. 6 2 Pet. ii. 5. Heb. xi. 7.
i Eph. v. 11. Elijah, 1 Kings xviii. 18; Elisha, 2 Kings iii. 5; John, Matt. iii. 7; xiv. 3, 4. s jy[attp xvp 10 — 12. John. vii. 7.
Ps. cxxxix. 21, 22. See the rebuke given to a godly kincr, 2 Chron. xix. 2.
1° Matt. xii. 30.
11 2 Chron. xxxiii. 15 — 17, with 22. 2 Kings xxiii. 26. Mr. Cecil had deep cause to regret his ineffectual labor to reclaim from infidelity more than one, whom in his days of rebellion he had plunged into that gulf of ruin.
i* Ez. xvi. 63. 13 phil. ii. 15, 16. 1 Pet. ii. 12; iii. 16.” 1 Cor. ii 14, 15.
W Serle’s Hcxrae Solitariae, vol. i. 565.
Evil men understand not judgment.^ They know not the true standard of right and wrong, the true way to God, or the end of God’s dealings with them. Their ignorance is wilful2 — “Having the understanding darkened, because of the blindness of the heart. Men love darkness rather than light, because their deeds are evil. They call darkness light, and light darkness.”3 The most distinguished scholar is a very fool in understanding judgment; and except he be humbled in the consciousness of his ignorance, and seek light from above — he will perish in gross darkness.
Nay — sometimes knowledge, no less than ignorance, hinders a right understanding. Where the knowledge of the truth goes be fore or beyond the power of it, the mind is often perplexed with difficulties, which the less intelligent, but more simple, escapes. When knowledge stands in the stead of faith; when the man rea sons, instead of submitting to Divine teaching; knowledge abused becomes a positive hindrance to a correct understanding.
Pride is indeed a very general cause of ignorance. The source of light is despised.4 Hence “there is none that under standeth” be cause ;* there is none that seeketh after God“3 They that seek the Lord — babes though they may be in intellect, and ignorant in worldly things — shall have an accurate understanding of all things profitable, such as no “natural man” can attain.6 “The words are plain to him that under standeth, and right to them that find knowledge.“7 Many things, dark to human reason, are simplified to humility.8 God’s working is the spring of diligence, not of inertion. Man works, but under the Master-worker. He is free, but under the free-making Spirit, giving him a will for the service. Thus while active he is kept dependent.9 He works with deeper humility, and more assured confidence.10 This is a mystery to reason. But they that seek the Lord understand it. Practical experience shows it to them. Again — how dark are the Lord’s ways to man’s proud reason! Hard dispensations! a world of sorrow! But the child of God, seeking to know” the end.” understands them “all to be mercy and truth.“11 Is it not the sharp trial, to probe the wound; the bitterness, to wean from the creature comfort; the burden, to prove” the patience and faith of the saints;” the sifting, to separate the chaff* from the wheat; the furnace, to purify the gold? Thus does seeking the Lord expound the mysteries of Providence and grace! We are neither stumbled by the stones, perplexed by the labyrinths, or” discouraged because
i Ps. lxxxii. 5. Jer. iv. 22. 2 Job xxi. 14.
3 Eph. iv. 18. John iii. 19. Isa. v. 20. Ps. x. 4.
5 Ibid. xiv. 2. Rom. iii. 11. ‘Wickedness’ — Bp. Taylor justly observes — ’ corrupts a man’s reasoning, gives him false principles, and evil measuring of things.’ Sermon before University of Dublin. ‘I regard it as a fundamental error in the study of divinity’ — remarks Professor Franke — ’ for any one to persuade himself, that he can study divinity properly without the Holy Spirit. As long as he remains in this error, all labor is lost on him.’ Lect. Paroen. p. 184. ‘A grain of true faith is more estimable than a mas* of mere historical knowledge.’ Ib. Idea studiosi in Theologiae
e Ps. xxv. 9, 12; cxix. 98 — 100, 130. Matt. xi. 25. 7 Chap. viii. 6.
8 Ps. xxv. 14, with Chap. xxiv. 7. 9 Ps. cxix. 4, 5, 8, 10, 32, 173.
1° Phil. ii. 12, 13.” James v. 11, with Ps. xxv. 10.
of the length and weariness” of the way. Those who desire the light shall have it. To those who mprove it, more shall be given.* But — ‘I cannot seek — that is — I cannot pray.’ Then do as you are taught. Let not inability be indolence, but faith. Carry it to the Lord.3 Remember the help provided for weakness and ignorance.4 If you cannot pray as you would, pray as you can. Desire — sincere and supreme — is the heart’s real prayer — God’s own work upon the soul.5 Is this manifest? Wait in the constant use of the means — Be found in the way.6 “Light is sown;”I and the seed in God’s best time will bring the harvest. No one fails to make progress who is really in earnest. It is a grand mistake to suppose that some impression must be felt as the warrant to seek. The only true warrant is the free invitation of the gospel. You must come — if at all — as a sinner, not as a saint; as you are, not as you would be; now, not waiting for some better time or preparation; seeking your fitness in Christ, not in yourself. If you think or feel that you cannot seek thus, do not reason or despond about it. Ask for Divine teaching to understand, and Divine grace to follow, the light vouchsafed. No depth of learning, no extraordinary inspiration, is needed. “Ye have an unction from the Holy One, and ye know all things”9 The heart is given as well as the mind. “The senses are exercised to discern between good and evil.”9 All this light, because the creative word has been given anew — “Let there be light; and there was light.”10 Are Christians then to be despised as fools? They are the most intelligent people in this world. Fixed at wisdom’s gate, their religion is Di vine wisdom, and “wisdom is justified of her children.”111
6. Better is the poor that walketh in’ his uprightness, than he that is perverse in fris ways, though he be rich.
This proverb is repeated12 for its valuable instruction. One part of the comparison, which before had been implied, is here expressed — though he be rich. Before he was described as perverse in his lips. A deeper trait of character is here given — perverse in his ways — or his principles. This is one of those paradoxes, that sometimes stumble the feet even of God’s children.13 A man may walk in his uprightness and yet be poor. He may be perverse in his ways and be rich. And yet the poor man, with all his external disadvantages, is really better — more honorable — more happy — more useful than the rich, with all his earthly splendor.
1 John vii. 17. 2 Matt. xiii. 12; xxv. 29.
3 Luke xi. 2. 4 ROQI. viii. 26.
5 Ps. xxxviii. 9. Isa. xxvi. 8, 9. See Homer’s fine description of ‘Prayers the daughters of Jove’ — perhaps the most remarkable view to be found in Heathen literature as Cowper in his Notes writes — well worthy of observation, considering where it is found. II. I. 502 — 514.
e Isa. lxiv. 5. i Ps xcvii. 11. 8 1 John ii. 20.
9 Heb. v. 14. 1° G«n. i. 3. 2 Cor. iv. 6.
11 Luke vii. 35. Prov. viii. 34. C<mp. Wisd. vi. 11 — 16.
12 Chap. xix. 1. ‘A poor man walking in truth is better than the rich man of a lie. LXX. Chap. xix. 22. is ps. lxxiii. 2 — 10
And to come to a solid scriptural decision on this point is of great practical moment. For if we are dazzled with the glitter of this world’s glory, we shall reverse the golden rule ;l and “seek” first the world as our grand object, and “the kingdom of God” — the interests of the soul — the stake of eternity — will occupy only the second place — that is — virtually will be thrust out.
Calculate — whether this is not a just balance — however counter h may be to common opinion. Dishonesty is the besetting temptation of the poor.2 Yet. in despite of this temptation, does he walk in his uprightness. Is there not a glory around his poverty infinitely beyond the vain show of this world? The rich man is perverse in his ways. He is “a double-minded man” — endeavoring to walk in two ways ;3 — outwrardiy following godliness, inwardly deceit; pretending to one way, walking in another — Who can trust him?
So far then as concerns character, the comparison holds good, in favor of the poor. Now — as regards condition. Who would riot prefer the lot of Elijah, subsisting upon his barrel of meal, to Ahab in all the pomp and glory of his throne?4 Who does not see a dignity in Paul standing at the bar, such as throws the worldly rank of his judges into utter insignificance ?5
But the truth is of general application. Outward superiority only affects our state before God, as increasing our responsibility, in proportion to our advantages and talents.6 And how many will wish, that they had lived and died in, obscure poverty, with “a conscience void of offence toward God and toward man”7 — rather than had riches committed to them — only in the perverseness of their ways to embolden them to sin with a high hand against God and their own souls!
7. Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
Keeping the law is national wisdom and honor.8 Invaluable is that training, which leads young persons, under the Lord’s blessing, to this happy choice. Such are manifestly taught of God, and guided by his Spirit into true wisdom.9 For suppose a son of polished manners and intellectual endowments, yet without right principle; or one of moderate ability — in an humble walk of life, yet deeply imbued with practical godliness — could we hesitate which was the wise son10 — bringing honor to his father’s name? Yet how often is shame instead of honor, the father’s bitter exercise! For how is his name blotted, when the depraved son — bent upon his own gratification — chooses the companionship of the ungodly, and shortly becomes one with them lu Young man! in thy
i Matt. vi. 33. 2 Chap. xxx. 9.
3 Heb. Jam. i. 8. 4 1 Kings xvii. 13 — 15, with xxi. 1 — 4, 19.
B Acts xxiv. 24 — 26; xxvi. 27 — 29. 2 Tim. iv. 16, 17. 6 Luke xii. 48.
7 Acts xxiv. 16. 8 Deut. iv. 6. 9 Isa. lvi. 4 — 6.
w Chap, xxvii. 11.” Chap. xix. 26; xxiii. 19 — 22; xxix. 3, 15. Luke xv. 13, 30.
4:54. EXPOSITION OF THE BOOK OF PJIOVERBS.
noisy mirth hast thou found solid enduring peace 71 Let the man of God direct you in the u cleansing thy way, by taking heed there to according to the word.“2 Let his choice be thine — “I am a companion” — not of riotous persons — but — “of all them that fear thee, and of them that keep thy precepts.”3 Meet the enticements of thy former companions with his decided protest — “depart from me, ye evil doers; I will keep the commandments of my God.”4 Here is honor to thy father — happiness to thyself — usefulness to the Church — meekness for heaven.
Parents! Do we shrink from this overwhelming shame? Let us more diligently — -more prayerfully, cultivate that wise and holy training of our children, which is God’s appointed ordinance; and which — however long or severely he may try our faith — he will not fail to honor in his own best time.5
8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
What a deadly curse is it to be under the spell of covetousness! Every thing that is “honest, just, pure, lovely, and of good report,” is sacrificed to this idolatrous principle. No laws can bind it. God had fenced in the rights of his poor people with solemn and plain obligations.6 And he will not suffer their rights to be lightly regarded. “I know” — saith the man of God — •” that the Lord will maintain the cause of the afflicted, and the right of the poor.“7 As a God of equity, often does he make selfishness to punish itself, and even to turn to the advantage of the oppressed.8 Ill-gotten gains are a dangerous and uncertain possession.9 A man labors for himself, and his harvest falls into better hands; ’ not intending anything of himself; but it is so done through God’s secret Providence.’10 In this, as in every view, godliness “has the promise of the life that now is.“11 It brings “the great gain of contentment,“12 and restrains those inordinate desires for wealth, which ruin all right principles, and” drown men in destruction and perdition.’*13 “A man’s life consisteth not in the abundance of the things which he possesseth.”14 Why should we seek to increase our substance by unjust gain, when we have our Father’s promise — “All things shall be added to you”15 — yea when his Divine pow er hath given all things pertaining unto life and godliness?14
9. He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Awful is it, that there should be such a rebel. Yet thus do the ungodly, while they take God’s covenant into ,their mouth, “hate instruction, and cast his words behind them.”17 Nay even in his
i Chap. xiv. 13. Ecc. ii. 2; vii. 6. 2 ps. cxix. 9, 11. 3 ib. ver. 63.
* Ibid. ver. ] 15. 5 Chap. xxii. 6.
6 Ex. xxii. 24. Lev. xxv. 36. Deut. xxiii. 19, 20. Ez. xviii. 13.
T Ps. cxl. 12. 8 chap. xiii. 22. Job xxvii. 13, 16, 17.
9 Chap. x. 2; xiii. 11; xxi. 6.” Diodati. Eccl. ii. 26. 1 Tim. iv. 8.
u Ibid. vi. 6. 13 Ibid. ver. 9; chap. xxi. 7. 4 Luke xii. 15.
w Matt. vi. 33. M 2 Pet. i. 3. IT ps i. 16, 17.
EXPOSITION OF THE BOOil OF PROVERBS. 455
church will “they come before him as the people come, and sit be fore him as his people; they hear his words but they will not do them.”1 If the subject thus turneth away his ear from hearing the law of his Sovereign, every prayer that he may present in time of distress his Lord will regard as an abomination.1* ‘Great reason that God shall refuse to hear him, who refuseth to hear God.’3 And what if his language now — “Depart from me” — should be taken out of his mouth at the great day, as the seal of his everlasting doom !4
A strange contradiction, that this open rejection of God should be connected with, any form or semblance of religion! And yet often would the self-deceiver compensate for the disobedience of a plain command by the performance of some external duty. Israel presented “the multitude of sacrifices” as a price for the neglect of practical obligations. “Vain oblations! Incense that was abomination /”5 Praying at home is made an excuse for turning away from hearing the law in God’s own house. Such prayer is solemnly declared to be abomination. The law of charity and even of bounden duty is evaded, to maintain a profession of godliness,6 hateful in His eyes, who will bring to open shame every hypocritical service. Does God trifle with man? Assuredly he will not suffer man thus to trifle with him.
Be it ever remembered — that godliness is God’s whole worship and service; that “the wisdom from above is without partiality, and without hypocrisy;”7 that to extol one ordinance at the expence of another — to decry preaching for the sake of commending prayer — is proof alike of a false judgment and an unsound heart. To reject any Divine ordinance is proud will-worship; a plain proof, that the privilege has never been enjoyed. For no beggar would slight the door where he had been used to receive his blessing. O my God! let me lie in thine own bosom, or at thy feet, that my will may be lost in thine, and my happiness found in a whole hearted devotedness to thyself!
10. Whoso causeth the righteous to go astray in an evil way, he shall fall him self into his own pit; but the upright shall have good things in possession.
To delight in the enticing of sinners in an evil way, is the very image and character of the tempter. But the chief delight — the main effort — is to cause the righteous to go astray. No rejoicing is so great, as when “a standard-bearer fainteth.” Because, while it shows the seducer’s enmity to the truth, it countenances him in his sin. Yet how transient is his joy! Success is his ruin. By the retributive justice of God, he often falls into his own pit.* The snare of Balaam for the people of God ended in his own ruin.9
The malice of Satan and his emissaries, however, sets out the
i Ez. xxxiii. 31, 32. 2 Chap. i. 28, 29. Zech. vii 11-13.
3 Bp. Reynolds on Hos. xiv. 8. * Job xxi. 14; xxii. 17, with Matt. xxv. 4.
5 Isa. i. 11 — 15. Comp. Ps. lxvi. 17. 6 Matt xv. 5 — 9. 7 Jam. u, 17.
3 Chap. xxvi. 27. Comp. Job xii. 16. 9 Rev. ii. 14. Num. xxxi. 15, 10, with 8.
faithfulness of our Almighty Keeper — “Thou preparest a table for us in the presence of our enemies,”1 who gnash their teeth at the sight. Even if they succeed for a while in leading the righteous astray, recovering mercy is in store for them ;?. and the upright, brought out of the snare in deep humiliation — instead of the°evil meditated against them — have good things in possession. What £-000? things they are, “eye hath not seen, nor hath ear heard, neither hath it entered into the heart of man.”3 And if we have good things in possession, much more have we in reversion “an inheritance undefiled, unfading,” of which none can spoil us.4 “Who shall separate us from our Father’s love-? Neither life, nor death; neither earth, nor hell.”5
11. The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
To be truly wise, and wise in our own conceit, are two things often confounded, but essentially opposite. Riches do not always bring wisdom? though the rich man often pretends to wisdom, and ascribes his success to his own sagacity. Obviously he has many advantages above the poor in leisure and opportunities of instruction. Yet on the other, hand, worldly elevation operates unfavorably. He is shut out from many opportunities of Christian instruction. The atmosphere of flattery clouds that faculty of self-know ledge, which is the basis of true wisdom. And how natural is it to think himself as wise, as his flatterers represent him; as much above his neighbors in understanding, as in station! Hence he becomes dogmatical in over-weening conceit; fond every way of displaying his fancied superiority. Yet, as in the case of Naaman’s servants,7 the intelligent good understanding of a poor man may search him out, and see through this false gloss. Specially, when endued with a measure of spiritual understanding, the poor man may expose his superior to just mortification.8 Indeed the universe possesses not a more dignified character than the poor wise man. Did not the Lord incarnate honor this station supremely, by taking it on himself?9 To walk in his footsteps — -in his spirit — is wisdom, honor, and happiness, infinitely beyond what this poor world of vanity can afford.
12. When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
“We are made” — said a righteous man “as the filth of the earth, and are the offscouring of all things unto this day.”10 Yet these are the men who “bear up the pillars of the state.”11 When therefore they rejoice — when they -are raised to honor — there is great glory.12 The whole kingdom feels more or less the influence of this national blessing. Godliness is countenanced. Men ara
1 Ps. xxiii. 5. 2 Ib. ver. 3. Luke xxii. 31. 32. 3 ] Cor. ii. 9.
* 1 Pet. i. 4. s Rom. viii. 35, 38, 39. e Job. xxxii. 9.
T 2 Kings v. 13. John ix. 30 — 34. 2 Cor. viii 9 Phil ii 7
1 Cor iv. 13.” Ps. lxxv. 3. M Chap. xi. 10, 11; xxix. 2.
protected in the free exercise of their religion. “When Mordecai went out from the presence in the king’s royal apparel, the city of Shushan rejoiced, and were glad.” The Jews had light, and gladness, and joy, and honor; in every province a feast, and a good day.“1 The same result is seen in the experience of the Church. When the Churches had rest “from the fiery trial,” they were edified, and walked in the fear of the Lord, and in the comfort of the Holy Ghost.”2 And what glory so great, as this sunshine of the enjoyment of their God!
But when the wicked rise to honor, how is this glory eclipsed! The people of God are “drawn into corners,” silenced, hidden? The light of upwards of an hundred prophets, and even of Elijah himself, was hidden for a while under the tyranny of Ahab.4 And in every age the power of the wicked, especially under a despotic rule, hides much valuable influence. Yet it is hidden only to the eye of sense. For of those who “wander about in sheep-skins and goat skins, in deserts, and caves of the earth” — what greater glory could we give than their Divine inscription —” Of whom the world was not worthy!’’5
13. He that covereth his sins shall not prosper: but whoso confesseth and for’ saketh them shall have mercy.
God and man each cover sin; God, in free unbounded grace ;8 man, in shame and hypocrisy. The sinners here contrasted are chargeable with the same guilt. But how opposite are the remedies adopted, and their several results! The contrast is not between great sins and small, but between sins covered and sins confessed and forsaken. Who covereth the smallest sin, shall not prosper. Who confesseth and for saketh the greatest, shall find mercy. “Love covereth” our neighbor’s sins;7 pride our own. The proud sinner naturally wishes to be thought better than he is. His sin must have some cover.8 He must at least give it a good name.9 He would cover it, if possible, from himself; putting it out of mind; banishing all serious thoughts; stifling conviction; and then trying to persuade himself that he is happy. To escape evil consequences, a lie is resorted to.10 Or if the facts are too plain to be denied; ’ the worst part is unfounded. We were not in it so much as our neighbor.’ Ignorance; good, or at least not bad, intentions; custom; necessity; strong temptation; sudden surprisal; the first offence; constitutional infirmity; even the decrees of God,11 one or
* Esth. viii. 15 — 17. 2 Acts ix. 31. 3 Verse 28.
* 1 Kings xvii. 2, 3; xviii. 4; xix. 1 — 6. * Heb. xi. 37, 38. Comp. Rev. xii. 6. 6 Isa. xliii. 25; xliv. 22. 1 Chap. x. 12.
8 Cicero stamps confession of wickedness as disgraceful and dangerous (turpiset peri~ culos.a Contr. Verre’m. Lib. iii.) Thus does Heathen morality develope the pride of native depravity. 9 Isa. v. 20.
10 Cain, Gen. iv. 9; Rachel, xxxi. 34, 35; Joseph’s brethren, xxxvii. 31 — 35; David, •2 Sam. xi. 15, 25: the adulteress, chap. xxx. 20. Comp. Jer. ii. 23; Peter, Matt. xxvi. 69; Ananias and Sapphira, Acts v. 1 — 8. Is not this a saddening propensity in chil dren 1 The first offence may be trifling. But the fear of punishment induces a lie, Another lie is necessary to cover the first. Every step adds to sin.
11 Jer. vii. 10. Comp. Calv. Instit. B. iii. c. xxiii. § 12 — 14. more are pleaded in palliation. Or to save our honor — rather our pride — the blame must be shifted on another ;l it may be even upon God himself2 — more commonly — on the devil.3 Or some compensation is a cover, paying for sin by some supposed good deeds ;4 aa if, by balancing good and evil respectively against each other, some preponderance in our favor might be brought out. But all these fig-leaf coverings6 for man’s nakedness only show his determination to hold his sin, and his pride of heart, which would rather hide it from God himself, than submit to receive free mercy as a self-condemned sinner.
These attempts, however, to cover sin shall not prosper. The voice of an offended God summoned Adam from his hiding-place to receive his sentence.6 “The voice of Abel’s blood cried from the ground;” and the murderer became “a fugitive and a vagabond in the earth.“7 Conscience lashed Joseph’s brethren with the sin of bye-gone days.8 Saul’s covering” his sin cost him his kingdom.9 “The leprosy of Naaman clave to Gehazi and his seed for ever.”10 The proud accusers of their fellow-sinner were “convicted by their own conscience.11 “There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.7’1’ Their darkest deed is wrought in the open face of an all-seeing God, and “set in the light of his countenance,”13 to “be proclaimed upon the house-tops” before the assembled world.14
This unsuccessful attempt to cover sin, while it adds to the guilt,15 is fraught with misery.16 The love of sin struggles with the power of conscience. The door of access to God is barred.17 Christian confidence is clouded ;18 and, unless Sovereign mercy interpose, it must end in the sting of “the never-dying worm.” The covering- of the disease precludes the possibility of the cure. Only the penitent confessor can be the pardoned sinner.
Long indeed is the struggle, ere every false cover is cut off; ere the heartless general confession — ‘We are all sinners,’ — is exchanged for the deep-felt personal acknowledgment, “giving glory to God. Thus and thus have I done. Behold! I am vile, What shall I answer thee? I will lay mine hand upon my mouth.”19 But glorious is the Divine victory over pride and sullenness, when this first act of repentance — this first step of return20 is heartily accomplished. God needs not confession for his own information. But he demands it for our good. It brings no claim on his mercy. But it is a meetness for the reception of it. Christ has fully satisfied the claims of justice. But the claims must be acknowledged
1 Adam and Eve, Gen. iii. 12, 13. Comp. Job xxxi. 33; Aaron, Ex. xxxii. 21 — 24; Saul, 1 Sam. xv. -20, 21; Pilate, Matt, xxvii. 24 — 26.
2 Gen. iii. 12, ut supra. Comp. Jam. i. 13, 14. 3 Gen. iii. 13. 4 Mic. vi. 6, 7. Luke xx. 47. 5 Gen. iii. 7. 6 Ib. verses 9 — 11.
Ib. iv. 10 — 12. 8 Ib. xlii. 21. 8 1 Sam. xv. 21 — 23.
1° 2 Kings v. 27. John viii. 9.
12 Job xxxiv. 22, with xxiv. 14, 15. 13 Ib. xxxiv. 21. Ps. xi. 8.
u Luke xii. 2, 3. Comp. Eucl. xii. 14. 1 Cor. iv. 5. 15 Isa. xxx. 1.
w Ib. xxviii. 20. Ps. lxvi. 17. u Ib. xxxii. 3, 4.
u Jos. vii. 19, 20. Job xl. 4. Comp. Jer. viii. 6. 2° Luke xv. 17, 18. in the humble acceptance of the benefit. The mercy is ready; but the sinner must sue it out — “Only acknowledge thine iniquity.”1 Our yearning Father is “waiting” for this moment. “that he may be gracious.”2 There is no further keeping of anger — he shall have mercy — instant reconciliation.3 Words may be few, while the heart is full. With David it was but a single sentence; but the closest workings of his heart witnessed to the enlargement and ingenuousness of his sorrow7.4 Thus man confesses the debt; God crosses it out from his book; and sweet is the penitent’s song — “Blessed is he, whose sin is covered”5
But we must not overlook the distinctive feature of this confession. It is not that of Pharaoh, extorted on the rack;’ or of Saul and Judas,7 the stinging of remorse; or of the Pharisees and Sadduoees,8 mere formal profession; or of the harlots,9 a cover for sin. Penitent faith confesses in the act of laying the hand upon the great sacrifice ;10 and hence draws strength of purpose to forsake all, that has been here confessed. For while the hypocrite confesses without forsaking the hearty forsaking is here the best proof of the sincere confessing.
And this first act of the penitent is matured into the daily habit of the saint. The further we advance, the deeper will be the tone of confession.1* The moment sin is seen to be sin, let it be laid on the Surety’s Head. Every moment of unconfessed sin adds to its burden and guilt. The thought of a nature estranged from God; a heart full of corruption; sins of youth and age; before and after conversion; against light and conviction, knowledge and love; the sins of our very confessions — I heir defilement, coldness, and too often self-righteous tendency — all supplies abundant material for abasing acknowledgment. Plead the greatness — not thfr smallness — of our sin.13 Never deem any sin so trifling, as not to need the immediate application of the blood of atonement. Genuine conviction will give us no rest, until by the believing apprehension of this remedy the peace of God is firmly fixed in the conscience. AsBunyan so accurately pictured — not at the wicket-gate, but at the sight of the cross — did the Christian find the grave of sin.
This evangelical humiliation lays the only solid ground for practical godliness. It is a sorrow full of joy, and not less full of holiness. No Achan will be reserved;14 no Agag spared ;15 no right, hand or right eye favored.16 It will not be” the unclean spirit going
* Jer. iii. 12, 13. 2 Luke xv. 20. Isa. xxx. 18, with Hos. v. 15.
3 Ps. xxxii. 5. Comp. similar examples, 2 Chron. xxxiii. 12, 13; Jer. xxxi. 18 — 20; Jon. iii. 5 — 10; Luke xv. 21 — 24; xxiii. 40 — 43. See also the promises, Lev. xxvi. 40 — 42; 2Chron.vii. 14; Job xxxiii. 27, 28; Isa.i. 16 — 18; lv.7; Ez.xviii.21,22; 1 Johni.9.
4 2 Sam. xii. 13, with Ps. li. See also his tender dread of covering sin. Ps. cxxxix. 1, 23, 24.
5 Ps. xxxii. 1. e Ex. ix. 27, 34. 7 1 Sam. xxiv. 16, 17; xxvi. 3, 4. Matt, xxvii. 4, 5. 8 Matt. iii. 6 — 9.
Chap. vii. 14. 1° Lev. xvi. 21. Pharaoh and Saul, ut supra.
12 Job xl. 4; xlii. 6. Ez. xvi. 63.
13 Ps. xxv. 11, with Luke xviii. 11. Comp. Isa. xliii. 24 — 26. 14 Jos. vii. 1. K 1 Sam. xv. 20. is Mark vi. 17 — 20; ix. 43 — 48.
out, and returning to his house with sevenfold influence;”! or the man who leaves his home, but forsakes it not — all his heart and joy being still there. Here the forsaking will be without the thought of returning; yea, with the fixed determination never to return.2 It will not be the exchange of one path in the broad road for another more attractive; but the relinquishment of the whole road with all its bye-paths. The inner principles as well as the outer walk — •” the unrighteous thoughts,” no less than “the wicked ways” will he forsake* heartily and for ever.
14. Happy is the man that feareth alwarj: but he that hardeneth his heart shall fall into mischief,
This Proverb fitly follows the last. Confession precedes, godly fear follows, the reception of mercy, as the end for which it is given,4 and the proof of its reception. It implies no uncertainty of our safety; but, by guarding us against fresh wounds of conscience, it more firmly maintains our confidence. We may believe and rejoice in the Lord as “our Sun;” and yet we would fear him alway as “a consuming fire.”’ And this fear is our security.6
We may here profitably glance at some Christian paradoxes. How is happiness to be found in constant fear? Is fear to be the atmosphere or the spirit of a child of God ‘I The “fear which hath torment is cast out by love.” For where “love makes per fect,’” there can be no unquiet rollings or doublings of heart.7 But godly fear preserves the sunshine, and seals our special acceptance.8 We walk with our Father in holy watchfulness and peace. Again - We readily receive of the happiness of trust.* How do we link with it the happiness of fear? So far from being contrary to faith, it is a component part of it, or at least its inseparable adjunct ;lf the discipline, that preserves it from presumption. Faith without fear is self-confidence and self-delusion. Nay — the assurance of our “standing by faith” is balanced by an instant and most needful exercise of fear.11 Who grasped a more triumphant confidence than Paul? Yet, without presuming upon a long and consistent profession, self-distrust, watchfulness and diligence established his confidence.12 ‘If there is truth in his assurance, not sin itself can disappoint him, it is true. But it is no less true, that if he do not fear to sin, there is no truth in his assurance.’13 Instead of being afraid to mix faith and fear, dread their separation. Again — the righteous is bold as a lion ;14 yet he feareth alway. But Christian courage, though opposed to slavish, forms the very essence of godly, fear. The three confessors, bold before the Babylonish autocrat,
i Matt. xii. 43, 44. Job xxxiv. 32. 3 Isa. Iv. 7. * Ps. cxxx. 4.
s Ib. lxxxiv. 11, with Heb. xii. 28, 29. 6 Hab. iii. 16. t 1 John iv. 18.
8 Isa. lxvi. 2. 9 Chap. xvi. 20. w Heb. xi. 7.
Rom. xi. 20. Ib. viii. 33 — 39, with 1 Cor. x. 27.
13 Leighton on 1 Pet. i. 17. The Romanists — and how many Roman Protestants with them! — have no other idea of fear, than as excluding the certainty of acceptance j whereas its true influence is not fluctuation in doubt, but carefulness in preservation.
M Ver. 1.
yet so feared to offend against God, that “the burning fiery furnace” was the better alternative in their eyes.
Thus is holy fear every way identified with happiness. It is a fear of reverence, not of bondage; of caution, not of distrust; of diligence, not of despondency. In proportion as we are raised above tormenting fear, we cherish a deep reverence of the majesty and holiness of God, a childlike fear of displeasure, a jealousy over our motives, desires, and the risings of our evil propensities, and an abhorrence and shrinking, not only from sin. but from the temptations and occasions of sin. Well does the Christian know the value of this conservative principle — as far removed from legality, as from presumption. One, whose mournful experience gives additional weight to his words, warns us, as “sojourners” in a world of evil, and with hearts so often betraying our steps, to “pass our time in /ear.”2 If we be surely, we are “scarcely, saved.”3 Though there be no uncertainty in the end, there is appalling difficulty in the way — “Let him that thinketh he standeth, take heed lest he fall.”4 The man who stands in his own security, requires the caution more than any. Suspect a snake in every path — a snare in every creature. “Feed with fear.”5 “Rejoice with trjembling.” Yea, “work out your whole salvation with fear and trembling.”6 Live in constant dread of yourself.
This godly fear proves self-knowledge, preserves from self-confidence, produces self-distrust. In wariness against a fall we are most likely to stand. If weakness be our frailty, the consciousness of it is our strength. “When I am weak, then am I strong.”7
The importance of this principle will be seen by the contrast with its opposite. Fear keeps the heart tender, and the soul safe. Security and presumption harden the sinner, and he falls into mischief. Pharaoh’s hardness of heart and its consequence, were but the bravery and ruin of the devil.8 When David’s self-indulgence and carelessness had swept away his tenderness, fearfully did he fall into mischief.* The latter history of his wise son reads the same awful warning.10 Peter’s fearlessness — though the fruit of ignorance, rather than of wilfulness — brought him to the very brink of destruction.11
A deep sensibility of sin is a special mercy. To think what it is — what it may be — that — indulged only in thought — if the Lord restrain not — it will end in apostacy — Oh! dare we trifle with it? The man, who presumes upon it, as too harmless for eternal punishment, and promises himself peace in the way of his own heart — a voice from heaven could scarcely describe the tremendous horrors of his case! Every word of God is a thunderbolt levelled at him.12 Scarcely less pitiable is the man, who makes light of his eternal Btate; living without prayer; so much better in his own eyes than
1 Dan. iii. IP — 18. Comp. vi. 10. Gen. xxxix. 9. Neh. v. 15.
1 Pet. i. 17. 3 Ib. iv. 18. 4 Cor. x. 12.
s Contrast Jude 12. Ps. ii. n. phil. ii. 12. 1 2 Cor. xii. 9, 10.
Ex. xiv. 5 — 8, 23. 9 2 Sam. xi. 2. 10 I Kings xi. I — 11.
“Matt. xxvi. 33 — 35, 41, 74. 12 Chap. xxix. 1. Deut. xxix. 19, 20.
his more ungodly neighbors; and fully satisfied with a mere externai preparation for eternity. Forget not — Christian Professor — we may be strong in confidence, only because we are sleeping in delusion, or hardened in insensibility. ‘From’ all the mischief of self-ignorance and ‘hardness of heart, Good Lord, deliver us!’1
15. As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people. 16. The prince that wantetk understanding is also a great oppressor; but lie that hateth covetousness shall prolong his days.
A godly ruler is to a land the clear sunshine of an unclouded morning; the fruitfulness of the springing grass after the rain.3 But such a curse is a wicked ruler, that we might as well live among the savage wild beasts of the forest. The lion roaring for the prey, and the bear ranging3 in hunger — the terror of their weaker race — are apt emblems of this tyrant over the poor people.4 ‘No sentiment of pity softens his bosom. No principle of justice regulates his conduct; complaint only provokes further exactions. Resistance kindles his unfeeling heart into savage fury. Poor and miserable indeed are the people, whom Divine anger has placed under his misrule.’5
His oppression shows a want of understanding.6 His foolish choice of wicked ministers alienates the affections of the people, probably to the shortening of his rule.7 A considerate ruler — hating covetousness and living only for the good of his people — shall usually prolong his days. ‘He may hope to reign long and happily, having his throne erected in the hearts of his subjects.’9
What need then have rulers to seek for understanding, that they may rule as the fathers of their people!10 And what cause have we to bless God for our mild and happy government, preserved as we are from wicked despots, 1 1 who would not stop at any tyranny that would subserve their selfish purposes !18
17. A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
The first law against the murderer must not be broken down. Like the law of the Sabbath — though -confirmed by the Levitical code — it was in force from the beginning. The reason given for it
1 Litany. 2 2 Sam. xxiii. 3. 4.
3 The name seems to be given from his growling noise when hungry. - ‘Nee vespertinus circumgemit ursus ovili.
Hor. Epod. xvi. 51.
Chap. xxix. 2. Ez. xix. 2. Zeph. Hi. 3. 2 Tim. iv. 17.
s Paxton’s Nat. Hist, of Script, p. 333. Comp. 1 Kings xxi. 1 — 7. Neh. v. 15. Eccl. iv. 1. Amos iv. 1. Mic. iii. I — 3.
6 Isa. iii. 12. 7 i Kings xii. 12 — 19. 8 Ex. xviii. 21.
Scott. 1° 1 Kings iii. 6 — 9. 1 Sam. xxii. 17 — 19. Dan. iii. 6, 19.
w Of Tyndal’s celebrated work — ‘The obedience of a Christian Man’ — Henry VIII. declared — ‘This book is for me, and for all kings to read.’ He probably only adverted to those parts, that he might turn to accredit his own selfish rapacity. Well would ft have been, had he pondered such important instruction as — ‘The king is but a servant to execute the law of God, and not to rule after his own imagination. He is brought to the throne — ’ to minister unto, and to serve his brethren, and must not think that his subjects Were made to minister unto his lusts.’ proves its universal obligation. It is therefore miscalled philanthropy, that protests against all capital punishments. Shall man pretend to be more pitiful than God? Pity is misplaced here.8 The heathen judged this awful transgressor to be under the Divine vengeance.3 God himself deemed the land to be denied by this guilt.4 The murderer therefore of his brother is his own murderer. He shall flee to the pit, hurried thither by his own horror of conscience,5 by the sword of justice,* or by the certain judgment of God.7 Let no man stay him. Let God’s Law take its course.
Yet we must not cast off his soul. Visiting the condemned cell is a special exercise of mercy. While we bow to the stern justice of the great law-giver; joyous indeed it is to bring to the sinner under the sentence of the law, the free forgiveness of the Gospel; not as annulling his sin, but showing the over-abounding of grace beyond the abounding of sin.8
18. Whoso walketh uprightly shall be saved: but lie that is perverse in his ways shall fall at once.
This contrast has been lately drawn.9 Indeed the Proverb itself in substance has been already given. The “security of the up right,” before marked, is here included in his salvation. The hypocrite’s “known” ruin10 is here set out as complete — at once.11
This upright walk is Christian perfection — “walking before God.”12 There is no need for Jacob’s vision13 to realize his presence. “Faith seeth him that is invisible.”14 This life may seem to miss much temporal advantage. But what — if the upright be not rich, honorable, esteemed? He is saved. This one blessing includes all. It is the substance of time and of eternity. All besides is shadow and vanity. To dwell in the presence of God ;15 in the sunshine of his countenance;16 in the light and gladness of his joy ;17 and at length in his unclouded glory18 — such is the hope — - the salvation of the upright.19 Christian! would you part with this portion — this hope — for kingdoms? What earthly comforts can be a substitute for it? This supplies the place of all. Any want of uprightness will bring the child of God under the rod. But he that is perverse in his way will fall at once. None of his many shifts shall prosper.20 His double ways, his vain attempt to “serve two masters,”21 only bring him to shame — What need have I, in the highest walk of conscious integrity, still to cry — “Redeem me, and be merciful unto me.”22
.19. He that (illel.h his land shall have plenty of bread: but he that followeth af ter vain persons shall have poverty enough.
Gen. ix. 6. 2 Deut. xix. 11 — 13. Comp. Num. xxxv. 31.
Acts xxviii. 4. 4 Num. xxxv. 30 — 34.
s Matt, xxvii. 4, D.
1 Kings ii. 28 — 34, with Ex. xxi. 14. 2 Kings xi. 1 — 16; 1 Kings xxi. 19; xxii. 38. 2 Kings xi. 33 — 37. Verse 6. 10 Chap. x. 7. n Chap. xxiv. 16;
xv. 10 — 30.
8 Rom. v. 20.
xxix. i. Nah. i. 9.
2 Gen. xvii. 1. 13 Ib. xxviii. 17.
“Heb. xi. 1, 27.
s Ps. cxl. 13. 16 Ib. xi. 7.
i? Ib. xcvii. 1 1.
8 Ib. xv. 1, 2. Rev. xiv. 5. 19 Ib. cxxv. 4.
so Ib. ver. 5.
Matt. vi. 24. 22 Ps. xxvi. 11.
This Proverb also has been given before. Such memories and hearts as ours need “line upon line”8 in the enforcement of practical obligation. If labor be a penal ordinance,3 such a blessing is included in it, that its removal would diminish our most substantial source of happiness. Man was not born to be a stone, without energy; or a machine, to be moved by mere passive force. Our true happiness is active dependence. Habits of diligence are the means of working it out fruitfully. The earth “brino-eth forth of itself only thorns and thistles.” But he that tilleth his land shall have plenty of bread.4 The blessing comes — not by miracle, to encourage sloth; but in the use of means, to stimulate exertion.’
The contrast to this plenty of bread is poverty enough. The prodigal is a warning beacon. In his father’s house” — doubtless engaged in active exercise — there was bread enough, and to spare.” When in his waywardness he left his plenty, followed after vain per sons — soon he found poverty enough — “I perish with hunger.”5 Idleness is a sin against God. against our neighbor against ourselves. “Not slothful in business’; fervent in spirit’ serving the Lord”* — is the rule of prosperity in this world’s concerns j much more in the momentous concerns of eternity.
*°Afaithful. man shall abound with blessings: but he that maketh haste to be rich shall not be innocent, (unpunished, Marg.)
The study of the contrast shows the definite meaning of the terms A faithful man is opposed — not to the rich, but — mark the careful accuracy — to him that hasteth to be rich. A man may be rich by the blessing of God.7 He hasteth to be rich by his own covetousness.8 He may be rich, and yet faithful. He hasteth to be rich at the expense of faithfulness.9 The faithful man makes no loud profession. But he bears to be looked at, even in the veriest trifles.10 He is true to his word. He fulfils his engagements. He has only one principle — “unto the Lord;” under his eye; in his presence; “to his glory.“” Try his principle by a worldly bait. He will prefer his conscience to his interest.12 He would rather- be poor by Providence, than rich by sin. This is the man of faithful- “Who shall find him.”13 But when you have found him mark his abounding blessings; blessings covering his head’14 blessings for both worlds.15 Is there not infinitely more promise m
?»hap’ xi/Q1L- v 2 Isa” xxviiL l3- * Gen- ft W.
Ib. ver. 18, with chap. xiv. 4; xxvii. k23 — 27.
* Luke xv. 13 — 17. Cotnp. chap, xxiii. 20, 21.
* Rom. xii. 11. Comp. Eccl. ix. 10.
* Verse 22. Chap. xix. 2; xx. 14. Even the Heathen moralists could see this-O’jJilJ eTTU-ri<T£ TOTEMS SlKUlOS MV.’
Menander.
. ‘Nam dives qui fieri vult,
Etcito vult fieri; sed quae reverentia leguml
Quis metus aut pudor est unquam properantis avari?’
.« Luk e xvL 10. - Co,, i, ffl., Co, i r 1 the ways of God, than in the ways of sin? Be the path ever so tried and perplexed, only let it be a strait path,1 and sunshine will cheer it. But the man who has no faith, can only walk in a crooked path. He leaps ov.er every bound of principle. He hasteth to be rich. He cannot wait for God in the path of Christian diligence. The promise does riot run fast enough for him. He be comes rich too soon; he scarcely knows or cares by what means: by any means, rather than lose his grasp. Yet all this haste is only to his own ruin. Instead of abounding with blessings, h( shall not be innocent. Jacob, as a faithful man, was paid with full wages for his work. Though his master dealt hardly, God dealt bountifully, with him. He abounded with blessings; while Laban, hasting to be rtcA, was impoverished.2 Hard indeed — if not impossible — is it to hold fast innocency in such a path of temptation.3 Even if no criminal means be resorted to, yet the immoderate desire — the perseverance in every track of Mammon — the laboring night and day for the grand object — the delight in the acquisition4 — all proves the idolatrous heart,5 and will not go unpunished. “They that will be rich — that haste to be rich — fall into temptation and a snare, and into many foolish and hurtful lusts, that drown men in destruction and perdition. But thou, O man of God, flee these things.”*
21. To have respect of persons is not good: for, for a piece of bread that man will transgress.
This Proverb has been more than once repeated.7 The act itself is not good. It is positive transgression. The principle is worse — sordid selfishness. He is here a man — not of slavish or naturally degraded mind — but — such is the debasing influence of lust! — a man of weight and influence ;8 and yet abusing his power for his own ends. It is a rich man, or a relation, or he is under some obligation, and therefore he has respect of judgment. Now what is right to the rich, is right to the poor. Thus to trample the poor under foot, the Judge of All counts rebellion against his own just standard.9 Principle once overpowered seldom regains its ascendancy. Each successive trial proves its weakness; till he who once thought himself able to resist a large bribe, for the veriest trifle will break with God and his conscience. For a piece of bread that man will transgress.10
Is not this, alas! a pulpit sin? Is the minister never drawn away from godly simplicity by some interested motive? — to transgress his broadly-marked obligation for a piece of bread? In
i Chap. iv. 26, 27. Heb. xii. 13. * Gen. xxxi. 7 — 9.
3 2 Kings v. 25 — 27. Comp. chap. xx. 21; xxi. 6.
4 Job. xxxi. 25. s Ib. ver. 24, 28. Col. iii. 5. 6 I Tirn. vi. 9 — 11.
7 Chap, xviii. 5; xxiv. 23, and references. Comp. Jam. ii. 1 — 4.
8 The root of the word (a man) is wisdom and strength. Chap. xxiv. 5.
9 Transgression in this place is the same word as rebellion. Isa. i. 2. See also 1 Kings xii. 19. 2 Kings i. 1; iii. 5.
10 Am. ii. 6. Cato used to say of M. Ccelius the Tribune, that ’ he might be hired for a piece qf bread to speak, or to hold his peace.’ olden times this was a besetting temptation of the sacred office. Let the beacon be solemnly regarded.
In ordinary life, a man’s bread hanging upon favor, is a strong temptation to transgress upright principles. Cowardice and unbelief shel ter themselves under the cover of prudence. Christian reproof is neglected from fear of losing custom or advantage. Our interest is preferred to God’s. And a plain scriptural obligation2 is put away for a piece of bread. Are Christians wholly guiltless in this matter? Is not conduct sometimes ruled by the fear of man, rather than by “trust in God?”3 Let the temptation be resisted at the first step — manfully — prayerfully — in the Lord’s strength, and the victory is gained.
22. He that hasteth to be rich hath an evil eye (He that hath an evil eye hasteth to be rich, Marg.) and considereih not that poverty shall come upon him.
Another warning word — “Take heed, and beware of covetousness.”4 “The lust of the eye”5 is a deadly blast upon the soul. Abraham was rich without haste, with God’s blessing.6 Little did Lot consider, that his haste to be rich was the high road to poverty. But, step by step, he “entered into temptation.”7 Every worldly prospect was blasted; and he ends his days, a poor, forlorn, degraded tenant of the desolate cave of Zoar.8 Thus he who sought the world, lost it; he who was ready to lose it, found it. When Ahab’s evil eye envied Naboth the enjoyment of his vineyard; when Jehoiakim was grasping by unjust means all that came into his reach; little did they consider, how this haste to be rich would end in disgrace.9 But many and loud are the warnings against covetousness, ending in shame, and filled with the curse of an avenging God.10
Man of God! Remember — Not he who knows but who loves, most the things of heaven, will be most deadened to the riches of earth. The evil eye fixed on earlh, can never look above. So much as thou lovest earth, thou losest of heaven. Is it not thy shame, that if heaven be thy possession, thou shouldst have so much interest there, and yet so few thoughts, so little love? Keep down most carefully thine anxiety to rise in the world. For in its highest glory there is nothing worthy of thine heart. Keep the things of earth as thy outer garment, which thou canst “lay aside,” when it entangles thee in the heavenly race.11 But keep heaven next to thine heart — thy treasure — thy love — thy rest — thy crown. Happy to be of the mind of the holy Bishop, who, when he heard of the ruin of all his property by the inroads of the Goths — looked up — ‘Thou knowest where my treasure has long been.’12
23. He that rebuketh a man, afterwards shall find more favor, than he that flat* tereth with the tongue.
Too often the flatterer finds more favor than the reprover.11
1 Ez. xiii. 18, 19. Hos. iv. 18. Mic. iii. 5. 2 Pet. ii. 3. 2 Lev. xix. 17.
3 Chap. xxix. 25. * Luke xii. 15. $ 1 John ii. 16.
e Gen. xiii. 2. 1 Ib. ver. 10 — 13; xiv. 12. 8 Gen. xix< 30.
1 Kings xxj. 2, 18, 19. Jer. xxii. 13 — 19.
10 Chap, xxiii. 5, with Job xx. 18 — 2-2; xxvii. 16, 17. Jer. xvii. 11. Luke xii. 19, 20.
11 Heb. xii. 1. ™ Paulinas, Bishop of Nola in the fifth century. M 1 Kings xx 1 6 — 8, 27. Jer. xxvi. 7, 8.
Few people have the wisdom to like reproofs that would do them krood, better than praises that do them hurt.’1 And yet a candid man, notwithstanding the momentary struggle of wounded pride, will afterwards appreciate the purity of the motive, and the value of the discovery. ‘He that cries out against his surgeon for hurting him, when he is searching his wound, will yet pay him well, and thank him too, when he has cured it.’2
Unbelief, however, palsies Christian rebuke. Actual displeasure, or the chilling of friendship, is intolerable. But Paul’s public rebuke of his brother apostle produced no disruption between them. Many years afterward Peter memorialized his “beloved brother Paul” with most affectionate regard.3 The Apostle’s painful rebuke of his Corinthian converts eventually Increased his favor with them, as the friend of their best interests.4 The flatterer is viewed with disgust;5 the reprover — afterwards at least — with acceptance.6 A less favorable result may often be traced to an unseasonable time,7 a harsh manner, a neglect of prayer for need&il wisdom, or a want of due “consideration” of our own liability to fall.8 Let us study the spirit of our gracious Master, whose gentleness ever poured balm into the wound, which his faithful love had opened. Such a spirit is more like-the support of a friend, than the chastening of a rod.
24. Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
The aggravation of sin is proportioned to the obligation of duty. A murderer is a heinous transgressor; how much more a parricide. To rob a stranger, a neighbor, a friend is evil; how much more a father and mother. The filial obligation of cherishing care is broken. Ingratitude is added to injustice. What length of wickedness will such an hardened sinner stop at! Could we wonder to see him the companion of a destroyer? This sin is however often committed without sensibility ;9 as if the children might dispose of their parents’ property at their own will. These robbers would ill brook the name of thieves. But God, who sees men as they are, and judges of them in sure balances, ranks them among the wicked, “and will deal with them accordingly.”10
Nor is this guilt confined to the grosser outrage. Surely it is no better, when, the young spendthrift wastes his father’s property,
i Dr. South. See his Life. 2 Henry. 3 Gal. ii. 11 — 14, with 2 Pet. iii. 15.
4 1 Cor. v. with 2 Cor. ii. 1 — 10. chap, xxvii. 14.
* Chap. ix. 8; xxvii. 5, 6. Ps. cxli. 5. Ecclus. vii. 5. Alas! that the example of godly Asa should present an exception to the rule! 2 Chron. xvi. 7 — 10. When Bernard Gilpin publicly rebuked church abuses before his diocesan; instead of incurring his displeasure, the Bishop treated him with marked favor. ‘Father Gilpin’ — said he — ’ 1 acknowledge you are fitter to be Bishop of Durham, than I am to be the parson of your church.’ Life by Bp. Carleton, p. 58. When the philosopher asked Alexander the rea son of his dismissal — ‘Either’ — replied the monarch — ’ thou hast not marked rny errors, which is a proof of thy ignorance; or thou hast held thy peace, which is a proof of thy unfaithfulness.’ Plutarch’s Life.
7 Chap. xv. 23. 8 Gal. ri. 1. 9 Gen. xxxi. 19, 34, 35. Jud. xvii. 2. and counts it no transgression to incur debts on his account with* out his knowledge or consent. Our Lord adverts to another species of robbery — -the denial of the absolute duty of providing for parents; and this under the pretence of devotedness to God !8 But the gospel admits of no compounding of one duty for another.3 The upright Christian will place all duties upon the same ground of Christian obedience.4
Young people! As you value your soul, your conscience, your happiness — ponder the wide jextent of filial obligation; the honor, deference, and consideration included in it; the clear stamp of God’s authority upon it; the mark of his reprobation in despising it ;5 the certain seal of his blessing upon its practical and self-denying acknowledgment.
25. He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat.
The corftrast between the proud, and him that trusteth in the Lord is very remarkable. It shows that pride is the root of unbelief. The man, having cast off God, expects nothing — fears nothing, from him. He lives as if there was no God. His proud heart is large; not like the wise man’s, in fulness of capacity,6 but in ambitious grasp, and insatiable appetite.7 Never is he content within his own bounds. In the world he would be a Haman ;8 in the church a Diotrephes — one “loving to have the pre-eminence.”9 It is his nature to stir up strife. Every one that does not accord with his own opinion of himself, is supposed to be wanting in respect. Thus “by pride cometh contention.”10 And always will there be some thorn of mortified ambition,11 or some fresh craving of unsatisfied desire,12 wasting him, so that he “fadeth away in his ways.”13 What an empty shadow of fugitive happiness! So contrary to the fatness of him, that putteth his trust in the Lord /H ‘He shall be filled with good and solid things.’15
Christian! Dread the occasion of stirring up strife — the canker of vital godliness. Keep near to thy Lord. It was, when the disciples were talking together by the way, instead of walking in immediate communion with their Master, that strife was stirred up.16 Does not this point to the grand preservative? Let secret prayer be thine element and thy joy. Here alone we cherish the life of faith. And truly — as Luther says — ‘Faith is a precious thing.’17 It rolls away all disquieting care.18 Our cause is with him, and we are at rest.19 How much more, when the great burden is removed! ‘Smite, Lord, smite; for thou hast pardoned.’
1 Chap. xix. 26. Comp. Ecclus. iii. 16.
2 Matt. xv. 3 — 7. 3 Verse 9. 4 ps. Cxix. 5, 6, 80, 128. 5 See 1 Sam. ii. 25. 6 1 Kings iv. 29.? Heb. Holden. Dathe.
8 Esth. iii. 1, 2. 9 3 John 9. w Chap. xiii. 10; xxix. 29.
u Esth. v. 11 — 13. 12 Eccl. v. 10, 11. 13 jam. j. n.
n Chap. xvi. 20. Ps. lxxxiv. 12. Jer. xvii. 7, 8. Diodati.
is Mark ix. 33, 34. Comp. 2 Pet. i. 1. i pet. v. 7,
Ps. xxxvii. 5 — 7.
K Healed with the beams of the Sun of Righteousness, we shall be made fat, as the calves of the stall.”1
26. He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Contrast the sound and fruitful confidence just mentioned,2 with man’s natural trust. Our confidence determines our state.3 To trust an impostor, who has deceived us an hundred times, or a traitor, who has proved himself false to our most important interests, is surely to deserve the name of fool. This name there fore, the Scripture — “using great plainness of speech” — gives to him, that trusteth in his own heart. Bishop Hall calls it — ‘The great Impostor.’4 Has it not been practising a system of deceit upon us from the first moment of consciousness? Yes, verily, the traitor finds his home in our own bosom, prompting, in concert with our deadly enemy, the most elaborate efforts for our destruction.
The wise man awfully illustrates his own Proverb. It must have been some bitter root of self-confidence, that prostrated his wondrous wisdom in the lowest degradation.5 Peter also — how did he befool himself in his trust I Presuming upon “the willingness of the spirit,” and forgetting his Lord’s most needful caution against “the weakness of the flesh,” — though named as a Rock, he fell as a reed before the first breath of temptation.6 Had not the everlasting arms been underneath, it would have been the fall of Judas into the depths of hell. An instructive lesson to show us, that all dependence upon feelings, impulse, native strength, sincere, purpose or conviction — is vain confidence. Sad experience has convinced us of this. Yet in the blindness of our folly, we are ever ready to trust again — if the Lord prevent not — to our ruin.
Truly, as good Bishop Wilson remarks — ’ there is no sin, which a man ought not to fear, or to think himself capable of committing, since we have in our corrupt will the seeds of every sin.’ None of us can safely presume that his heart may not hurry him into abominations, which he cannot now contemplate without horror.7 If Eve in a state of innocence could believe a serpent before her maker ;s if “the saint of the Lord” could worship the golden calf;9 if “the man after God’s own heart” could wallow in adultery, murder, and deceit;10 if the wisest of men, and the warm hearted disciple just referred to, could sink so low — what may not we do? Surely “all men are liars,” — the best of men, when left to themselves, are mournful spectacles of weakness and instability.11
Blessed be our God! our standing is not. on the uncertainty of man’s best purpose; but upon the faithful promise, the unchangeable will, the free grace, and Almighty power of God; not therei Mai. iv. 2. Comp. Isa. lviii. 11. Verse 25. 3 Matt vii. 24-27.
* Title of Sermon on Jer. xvii. 9. See Bunyan’s Discourse between Christian and gnorance.
s 1 Kings xi. 1 — 8. 6 Matt. xxvi. 33, 35, 41, with 69, 70.
7 2 Kings viii. 13 — 15. 8 Gen. iii. 1 — 6. Ex. xxxii. 2 — 5, with Ps. cvi. 16. w 2 Sam! xi. 4, 17. u 1 Cor. x. 13.
fore on ourselves, but on the Rock, on which the Church is immoveably built. We value then a deep knowledge of our indwelling weakness and corruption. Painful and humbling as it is; it establishes our faith, and grounds us in the gospel far better, than walking over the mere surface. This study of the heart strengthens the principle of that holy fear, which enables us to walk wisely, and thus delivers us from the evils of a self-confident state. Indeed, in a path, where every step is strewed with snares, and beset with enemies, what need of the caution — “Walk circumspectly,” — looking on all sides — “not as fools, but as wise!’;i A sound confidence is a proof of wisdom. Let it then be a standing maxim in religion to cultivate self-distrust: never to trust ourselves with our own keeping. We are too weak thus needlessly to expose ourselves to danger. We cannot pray — “Lead us not into temptation” — when we are rushing headlong into it — “Deliver us from evil” — when we seem to invite its approach.2
27. He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
‘There is none that desireth want, nor that wisheth to be poor. And therefore the carnally-minded, for to save themselves from it, carefully gather together, and enclose so much wealth as they can by any means possible, and they think that by such means they shall avoid lack. And indeed, after man’s judgment, it is the best way that a man can take. But the Holy Ghost doth teach us another means — clear contrary to natural reason. He that giveth unto the poor shall not lack. This is against reason, which saith, that we must gather and hold fast to avoid poverty. She looketh not to what God can and will do. She is blind in the works of the Lord, and chiefly in those that he worketh according to his free .promise.’3 Here also covetousness combines with reason to contradict the word of God. The promise is given by him, who hath full power to make it good4 — who has a thousand ways of repaying what is done or sacrificed at his command. The fruit is absolute” ly certain, ’ as the best preventive against poverty, putting money into the bank of heaven which can never forfeit credit. The best securities on earth will not hinder “riches from making to them wings, and flying away.”5 But when have the securities of heaven ever been falsified ?6 Yet after all, with the carnal mind covetousness prevails above faith, and a “trust in uncertain riches makes the living God a liar.”7
Do we — the professed followers of Christ — lay these truths really to hefart — testing our own principles and practice by them — and honestly intending to take them — instead of selfish prudence and expediency — as our rule and measure of conduct. Again and again does God ratify his engagement.8 Yet many who are” earn-
Eph. v. 15. Comp. chap. Hi. 5, 6. 2 Matt. vi. 13, with xxvi. 41.
Cope in loco. Ps. xxiv. 1. 5 Lawson in loco. Chap, xxiii. 5.
8 Num. xxiii. 19. 2 Cor. i. 20. 7 Comp. 1 Tirn. vi. 17. 1 John v 10
Chap. iii. 9, 10; xi. 24, 25; xiii. 7; xiv. 22; xix. 17; xxii. 9. Deut. xv. 7 — 10 est in contending for the faith” of the Gospel, and who would resist at any cost the. invasion of heresy — we fear would be ashamed to expose the scanty limits of their liberality.
Did we really believe the promise annexed to this duty, we should not so often hide our eyes from a case of distress. Yet not only do we neglect to look out for objects of compassion, but actually we turn away from them, as the servant of God would turn away from sin;1 and then justify ourselves on the ground of frequent imposition, and the many worthy objects, which may or may not come before us. Many a curse is entailed upon this grudging spirit, both from God and man.2 And is there no danger here of the everlasting curse J3 Ponder it well — lest prudence and dis crimination check the glow of charity, prove a cloak of selfishness, and obscure that light of Christian benevolence and love, which ought to shine before men in the profession of the true servants of God.
28. When the wicked rise, men hide themselves: but when they perish, the right’ eous increase.
This Proverb has in substance been given before.4 The rise of the wicked to power is indeed a national judgment — greatly to be deprecated — as the engine of cruel malice against the Church of God. Thus has it been in all the Pagan and Papal persecutions. And thus it always will be, while she is “in the wilderness.”3 But what a tremendous weight of guilt and punishment is involved in thus righting against God.* Little do the wicked know the preciousness of the saints in his sight;7 their perfect security under his cover ;8 the sovereign restraint which he has placed upon her enemies ;9 and the triumphant issue of all opposition against her.10
But the power of the wicked even here is but for a moment; and when they perish — as perish they will — the righteous shall increase. A great increase was there to the Church in the days of godly Hezekiah, when the doors of his temple, which his wicked father had shut up. were open for a national profession and consecration to God.11 Thus also after the death of persecuting Herod, u the word of God grew and multiplied.”12 And in our own annals, at the removal of Mary from her ill-used power, the Christian exiles returned from their continental hiding-places, bringing with
Ps. xli. 1 — 3; cxii. 5 — 9, with 2 Cor. ix. 6 — 11. Ecc. xi. 1. Isa. xxxii. 8; lviii. 7 — 11. Matt. v. 7. Luke vi. 38. Observe the glowing exuberance of this last promise — Not only “shall it be given you” — but good measure — justly proportioned to the exercise of Jove — pressed down — to secure it as full measure — shaken together as with corn, that it may lie closer in its place — and as if this were not enough — running over — without bounds — given into your bosom — so that you shall taste the large indulgence of the blessing.
1 Comp. Job xxxi. 1, with Gen. xxxix. 10.
2 Chap. xi. 2ti. 1 Sam. xxv. 17, 25, 26, 38.
8 Matt. xxv. 41 — 45. Jam. ii. 13; v. 1 — 4.
Ver. 12. Comp. xxix. 2. 5 Chap. xxix. 27. Gen. iii. 15. Rev. xn. 17.
Acts ix. 4. 7 Zech. ii. 8. 8 Isa. xxvi. 20.
Ps. lxxvi. 10. 10 Ex. xv. 1. Isa. Ii. 9 — 11. Rev. xviii. 20.
W 2 Chron. xxviii. 24; xxix; xxx. 13, 25. 12 Acts xii. 23, 24.
them a large increase of blessing both to the Church and nation. Thus “out of the eater came forth meat, and out of the strong came forth sweetness.”1 The cross is the enriching blessing to the Church, and to every individual member of it.