Proverbs 2

1. My son, if thou wilt receive my words, and hide my commandments with thee, 2. So that thou incline thine ear unto wisdom, and apply thine heart to understand’ ing; 3. Yea, if thou criest after knowledge, and liftest up thy voice for under standing; 4. If thou seekest her as silver, and searchest for her as for hid treasures; 5. Then shalt thou understand the fear of the Lord, and find the knoivkdge of God. 6. For the Lord gixeth wisdom: out of his mouth cometh knowkdge and understanding.

Wisdom having solemnly warned rebellious scorners, now instructs her dutiful children. If, as is supposed, these are the words of Solomon to his son, they are also the words of God to us. The dark question long before asked — “Where shall wisdom be found?”1 — is now answered. Rules are given for its discovery. It is set before us — as the fear and knowledge of God? a principle of practical godliness ;3 a preservation from besetting temptations :4 and a guide into the right and safe path.5 Hence follow the security of its scholars,6 and the certain ruin of its ungodly despisers.7

The rules for its attainment are such as the simplest comprehension can apply. Most valuable are they to us. If carefully pondered and diligently improved, they will furnish a key for the understanding of the whole word of God. Let us examine them more distinctly.

Receive my words — Let them be “the seed cast into the good ground of an honest and good heart”8 — a heart prepared of God.* Read the book of God — as one who “sat at the feet of Jesus, and heard his word.”10 Like the Bereans — “receive it with all readiness”11 — like the Thessalonians — with reverential faith — acknowledging its supreme authority.12 Hide my commandments with thee. Carry them about with thee as thy choicest treasure, for greater security ;u as thy furniture always at hand for present use.14 Let the heart be the hiding-place.15 Here let the treasure be covered. Satan can never snatch it thence.

But there must be an active, practical, habit of attention.19 Ear and heart must unite. Yet to incline the ear and apply the

i Job xxviii. 12, 20, 21. 2 Verse 5.

3 Verses 7 — 9. 4 Verses 10 — 19. 5 Verse 20.

Verse 21. 1 Verse 22. 8 Luke viii. 15. Chap. xvi. 1.

w Luke x. 39. Acts xvii. 11. w 1 Thess. ii. 13. w Col. iii. 16.

“Chap. iv. 20, 21; vii. 3. Job xxii. 22. Psalm cxix. 11. M Luke ii. 19, 51.

w Chap. xxii. 17; xxiii. 12. The Emperor Constantine stood whole hours to hear the word; and when he was requested to sit, he replied, ’ that he thought it wicked to give negligent ears, when the truth handl id was spoken of God.’ (Euseb. de vita Constant. Lib. iv.) Foxe records of Edward VI. ’ that never was he present at any sermon commonly, but would excerp them, or note them with his own hand.’ Vol. v. 700, New Edition. Yet Bishop Hooper seems to have thought that his Royal Master’s love for the preached word needed to be quickened. Sermon 7th on Jonas.

heart — “who is sufficient for these things?” Oh! my God! let it oe thine own work on rne — in me. Thou alone canst do it. Let it be with me as with thy Beloved Son — “Waken my ear morning by morning to hear as the learned.”2 So let me under thy grace, “incline mine ear, and hear, that my soul may live.”3

Without this spirit of prayer — there may be attention, earnestness, sincerity; yet without one spiritual impression upon the conscience — without one ray of Divine light in the soul. Earthly wisdom is gained by study; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a heavenly pupilage, and therefore forms the wise and spiritual Christian. The word first comes into the ears; then it enters into the heart; there it is safely hid; thence rises the cry — the lifting’ up of the voice in awakened prayer. Thus “the entrance of the word giveth life; it giveth understanding to the simple.“4 God keeps the key of the treasure-house in his own hand.” For this he will be enquired of“4 to open it unto thee. No other inspiration can be looked for than Divine grace to make his word clear and impressive. Every verse read and meditated on furnishes material for prayer. Every text prayed over opens a mine of” unsearchable riches,” with a light from above more clear and full than the most intelligent exposition. David« and his wise son” sought this learning upon their knees; and the most matured Christian will to the end continue to lift up his voice for a more enlarged knowledge of God.8

But prayer must not stand in the stead of diligence. Let it rather give life and energy to it.9 Look at the miner — his indefatigable pains — his invincible resolution — his untiring perseverance — seeking — yea — searching for hid treasures. Such must be our standard in searching into the sacred store-house; leaving nothing untouched that lies before us.10 To read — instead of “searching the Scriptures” — is only to skim the surface, and gather up a few superficial notions.11 The rule of success is — Dig up and

1 Chap. xx. 12. ‘Thou giving me the ear, I have heard, as thou wouldest thy word to be heard.’ — Jerome on Hab. iii. 2.

2 Isa. 1. 4. 3 Ibid. Iv. 3. * Psalm, cxix. 130. Ezek. xxxvi. 37. e Psalm cxix. 18, &c. * 1 Kings iii. 9 — 12. Eph. i. 17, 18.

9 On one side is Luther’s inestimable axiom — ‘Bene orasse est bene studuisse.’ On the other side is the balance of the old proverb, ‘Ora et labora.’ Compare Matt. xi. 12. ‘We are all,’ says the heavenly Leighton, ’ too little in the humble seeking and begging this Divine knowledge’; and that is the cause, why we are so shallow and small proficients. “If thou cry and lift up thy voice for understanding, search for it as for hid treasures;” sit down upon thy knees, and dig for it. That is the best posture, to faU right upon the golden vein, and go deepest to know the mind of God, in searching the Scriptures, to be directed and regulated in his ways; to be made skilful in ways of honoring him, and doing him service. This neither man nor angels can teach him, but God alone.’ — Sermon on Psalm cvii. 43.

10 ‘Viscera terrae extrahimus, ut digito gestiatur gemma, quam petimus. Quot manus afferuntur, ut unus niteat articulus! Simili studio, industria, constantly., Sapientiae inquisition! incumbendum erat.’ — Plin. Lib. ii. c. 65.

11 Comp. John v. 39. Gr. — a similar allusion to the miner’s toil. ‘I can speak it by experience’ — said a wise man, ’ that there is little good to be gotten by reading the Bibl« cursorily and carelessly. But do it daily and diligently, with attention and affection down the field; and if the search be discouraging — dig again. The patient industry of perusal and re-perusal will open the embosomed treasure. “Surely there is a vein for the silver.”1 Yet what miner would be content with the first ore? Would he not search deeper and deeper, until he has possessed himself of the whole treasure; not satisfied with taking away much, but determined to leave nothing? Thus let it be our daily exercise to explore “the length, and the breadth, and the depth” of our boundless stores, until we be “filled with all the fulness of God.”2

This habit of living in the element of Scripture is invaluable, To be filled from this Divine treasury — to have large portions of the word daily passing through the mind — gives us a firmer grasp, anda more suitable and diversified application of it. There can be no sound judgment without this feeding, enriching study. In the mere exercise of reading we often scarcely know where to begin, and we perform the routine without any definite object. Our knowledge therefore must be scanty and ineffective. Nor is the neglect of this habit less hurtful to the Church. All fundamental errors and heresies in the Church may be traced to this source — “Ye do err, not knowing the Scriptures.”3 They are mostly based on partial or disjointed statements of truth. Truth separated from truth becomes error. The mind, therefore, prayerfully occupied in the search of Divine truth, — crying and lifting up the voice — will never fail to discern the substance and preciousness of the two great principles of godliness — The fear and knowledge of God. There is no peradventure nor disappointment in this search — Then shalt thou understand — The Lord giveth wisdom; it cometh out of his mouth. None shall search in vain.4

7. He layefh up sound wisdom for the righteous: he is a buckler to them that walk uprightly. 8. He keepeth the paths of judgment, and preserveth the way of his saints. 9. Then shalt thou understand righteousness and judgment, and equity; yea, every good path.

Vanity* and foolishness* are the stamp on the wisdom of this world. Here is sound wisdom. It looks at things, not in their notions, but in their proper substance. It is sound, because it is practical. It is indeed a hid treasure7 — so safe, that no spoiler can

and you shall find such an efficacy, as is to be found in no other book that can be named.’ — Erasmus’s Preface to Luke. Peter Martyr gives the same testimony Epist. Dedic. to Comment on Rom. The following relic of our renowned Elizabeth, will be read both with interest and profit. It was written on a blank leaf of a black-letter Edition of St. Paul’s epistles, which she used during her lonely imprisonment at WoodstocK. The volume itself, curiously embroidered from her own hand, is preserved in the Bodleian. — ‘August. I walk many times into the pleasant fields of the Holy Scriptures, where I pluck up the goodlisome herbs of sentences by pruning, eat them by reading, chew them by musing, and lay them up at length in the high seat of memorie, by gathering them together, that so, having tasted their sweetness, I may the less perceive the bitterness of this miserable life.’ — Miss Strickland’s Queens of England, vi. 113. 1 Job xxviii. 1. 2 Eph. iii. 18, 19. 3 Matt. xxij -39

Job xxxii. 8. Isa. xlviii. 17; liv. 13. James i. 5, 17. Compare Gen. xli.’ 38, 39 Exod. iv. 12. Dan. i. 17. s Eccles. i. 18. 6 1 Cor. iii. 19. 7 v<;rse 4.

reach it; so free, that every sinner may have access to it. Yes; in the Son of God himself “are hid all the treasures of wisdom and knowledge.”’ All these treasures in him are laid up for the righteous — made over to them. Oh, let us draw upon this infinite treasure daily — hourly — according to present need. Here ia our light to direct an upright walk. i To those that are true and upright in heart, he will in his own good time reveal true and saving knowledge, and that sound spiritual wisdom, which shall make them eternally happy.’2 Our faithful God is a buckler to them that walk uprightly3 — covering us by the exercise of this wisdom from that subtle sophistry, which would spoil us of our treasure.4 Our path indeed is fraught with danger; beset with temptation; yet is it safe* — kept and preserved by Almighty power; so that the way of his saints, even on the very edge of the enemy’s ground,6 is guarded from deadly ill.

We may observe also the completeness of this godly privilege. For not only does it enlarge our knowledge of God,7 but it brings us to a full understanding of every practical obligation. That only is sound wisdom, that guides our feet into every good path; that “makes the man of God perfect, throughly furnished, unto all good works.”8 The wisdom or grace that saves the soul, sanctifies the heart and life.9

10. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; 11. Discretion shall preserve thee, understanding shall keep thee.

We have seen the good that wisdom brings to us.10 Now see the evil, from which it preserves us. But observe its place — in the heart. Here only has it any life or power.11 While it is only in the head, it is dry, speculative, and barren. When it entereth into the heart, all the affections are engaged, and how pleasant is it to the soul /12 Religion now is no lifeless notion. It is handled, tasted, enjoyed. It gives a discreet and understanding direction to the whole conduct. It becomes not only an external rule, but a preserving, keeping principle ;13 like the military guard for the safety of the royal person.14 Before, it was the object of our search.15 Now, having found it, it is our pleasure. Until it is so, it can have no practical influence. It is “the man whose delight is in the law of the Lord” who is preserved from “walking in the counsel of the ungodly.”16 All other restraints — education, conviction, high moral principle- — are, at best, only partially

Col. ii. 3, 1 Cor. i. 30. 2 Bishop Hall.

3 Chap. xxx. 5. Psalm lxxxiv. 11. * Chap. xxii. 12.

s Chap. iv. 11; viii. 20. Deut. xxxiii. 26 — 29. 1 Sam. ii. 9. Ps. xxxvii. 23, 24 lxvi. 9.

1 Sam. xxv. 39; xxvii. 1, with xxix. 2 Cor. xii. 7 — 9. i Verse 5.

8 2 Tim. iii. 15 — 17. 9 Titus ii. 11, 12. »° Verse 5. Chap. iv. 23.

w Chap. xxiv. 13, 14. Job xxiii. 12. Psalm cxix. 103. Jer. xv. 16.

w Chap. iV. 6; vi. 22 — 24. Psalm xvii. 4; cxix. 9 — 11, 104.

M 1 Sam. xxvi. 16. 2 Kings xi. 11. Verse 4

“Psalm i. 1, 2. Comp. chap. vii. 4, 5.

operative. The reclaimed drunkard may be true to his Temperance pledge; but, if the “root of bitterness” be untouched, he may be a Socialist, or a Chartist, or revel in some other equally ruinous course. External wickedness may be exchanged for decent formality. Vagrant affections may be turned from some object of vanity; yet not fixed upon the Divine centre of attraction. The mind may be disciplined from utter unprofitableness, only to indulge in the idolatry of tafent, or the fascinations of poisoned literature. The folly of the pride of life may be resisted, yet pride in other of its multiform fruits tenderly cherished. In all these cases, the principle is unsubdued. The forsaken sin only makes way for some more plausible, but not less baneful, passion. The heart, cast into the mould of the Gospel, is the only crucifixion of the flesh — the only antidote to those snares from within and from without, which so imperceptibly, yet so fatally, estrange us from God. ‘Never, till the vital principle is implanted, is their mischief discerned. Never, till then, does the heart find its proper object — its true resting-place.

12. To deliver ihee from the way of the evil man, from the man that speaketh f roward things; 13. Who leave the paths of uprightness, to walk in the ways of darkness; 14. Who rejoice to do evil, and delight in the frowardness of the wicked; 15. Whose ways are crooked, and they froward in their paths.

Some of the various snares for the young, are about to be detailed; a fearful picture of the temptations, to which our beloved children are exposed! Will it not awaken our earnest cries for their im mediate and solid conversion to God; that wisdom may indeed enter into their hearts, and its pleasures be really enjoyed; that they may have a religious taste as well as a religious education; that they may know the Gospel — not only in the conviction of their conscience, or the excitement of their feelings — but in the entire renewal of their hearts before God? This — and nothing else — will preserve them from the snare of their cruel foe. Every town and village swarms with his emissaries: first, initiated themselves into the mysteries of his art; then going forth, laborious and practised teachers, well trained by their Master for his murderous work. Against one of these enticements we have been before warned.2 Another is here given: — The tempter bears his character upon his lips; the evil man, that speaketh proud things against God — his law — his word; like a poisonous fountain sending up poisoned waters. Oh! how quickly does the contamination spread! He does not sin in ignorance. He and his companions3 have probably been trained in the paths of uprightness. But they were ready for the first, opportunity to leave the paths which they never loved, to walk in the ways of darkness — more suitable to their taste, and which their hearts do love.4 And now, having left the hated paths, they

i Rom. vi. 17, 18. 2 Cor. iii. 18. Gal. v. 24. 2 Chap. i. 10 — 16.

The change to the plural number (the man — who leave) implies confederacy.

* Chap. iv. 16, 17. Job xxiv. 13 — 16. John iii. 19, 20.

oecome foremost in iniquity. They rejoice, like Satan himself, to do evil — to draw their fellow sinners into the net; and they delight in those, who are most f Toward in their wickedness.* Thus they plunge deeper and deeper into sin, till all traces of the straight way are lost to their eyes, and all their ways become crooked, leading, with sure steps, to eternal ruin. Is not this the picture, drawn to the very life, of many a Sunday-scholar, or a child of godly parents, the subject of deep arid tender care, “hardened through the deceitfuiness of sin”3 — the neglect of faithful warning — the stifling of solemn conviction? How do they deserve to be left of God, who have first left him with such fearful aggravation! Young man! especially shun companions, who are sinning against better knowledge and instruction. They are hardened in devotedness to their master’s work. Oh! if misguided sinners could but see sin in its horrid deformity, and certain, eternal ruin, would not “their hearts meditate terror?” But, the crookedness of their ways hides the end from view. Satan presents the bait, palliates the sin, covers the enormity, closes the eyes, and conceals the certain end of all — Hell.4 The froward in their paths cannot — will not — turn back.

16. To deliver thee from the strange woman, from the stranger, which jlattereth with her lips; 17. Which for saketh the guide of her youth, and forgetteth the cov enant of her God. 18. For her house inclineth unto death, and her paths unto the dead. 19. None that go unto her return again; neither take they hold of the paths of life.

Another snare of the fowler is here, as often in the course of this Book, graphically portrayed.5 Wisdom hidden in the heart is, as before, the most effectual deliverance. This wisdom will show itself in restraining even the eye from the hurtful object.6 Ought not the strange woman — even if she be born and baptized in a Christian land — to be counted as a stranger? and foreigner among us? A vile flatterer with her lips la forsaking him, whom she willingly took as the guide of her youth; forgetting this solemn bond of the covenant of her God.9 The slave of her lust — having

1 Comp. Isa. iii. 9. Jer. xi. 15, God’s heavy judgment. 2 Thess. ii. 12.

2 The sin of the heathen. Rom. i. 32. 3 Heb. iii. 13.

* Psalm cxxv. 5. Rom. vii. 21, with 2 Cor. iv. 3, 4.

s Chap. v. 3 — 20; vi. 24; vii. 5 — 23; xxii. 14; xxiii. 27. Some commentators give an allegorical interpretation to these pictures — as descriptive of idolatry or false doctrine. ‘But surely,’ as Mr. Holden well observes, ’ if there be any dependence to be placed upon the language of the sacred writer, any propriety in his expressions, it is to be understood in its literal sense, as a warning against the seduction of harlots. The spirit of allegorical interpretation may make the Scriptures speak whatever is prompted by the wildest fancy, or the deepest fanaticism.’ — Improved translation of Proverbs By Rev. George Holden, 8vo. 1819. — Comp. Scott in loco.

6 Comp. Job xxxi. 1, and’ our Lord’s rule. Matt. v. 28-

7 The strange woman — a stranger. Two different words in the Hebrew — the latter appearing to mark a foreigner. Comp. Deut. xxiii. IT. Lev. xix. 29. It is however but too evident, that this abandoned class was not confined to foreigners. Comp. Gen. xxxviii. 12. Judges xi. 1. 1 Kings iii. 16.

8 Chap. v. 3; vii. 21.

Mai. ii. 14 — 16. Comp. Ez. xvi. 59, 60. Does not this sacred view of the marriage no guide but herself; no will but her own; no pleasure but sensual gratification — quickly she becomes her own and her victim’s murderer. Her house is the land of death. Eternal death is her doom.2 Her paths incline to the dead, with the awful monuments of Divine vengeance in olden time.3 Some instances indeed of deliverance are given — not so much examples, as special miracles, of grace, to show how far the.” arm of the Lord,” and the Gospel of his grace can reach.4 But so rare are they, that it is as if scarcely none5 that go unto her were known to return again. And what madness is it to rush into the snare upon so faint and glimmering hope of escape! The spell of lust palsies the grasp, by which its victim might have taken hold of the paths of life for its deliverance. Those that are “saved — it is so as by fire”6 — the wonder of heaven and earth? — “Is not this a brand plucked out of the fire?”7

20. That ihou mayest walk in the way of good men, and keep the path of the righteous; 21. For the upright shall dwell in the land, and the perfect shall remain in it; 22. But the wicked shall be cut ojffrom the earth, and the transgressors shall be rooted out of it.

Here is the consummating blessing of engrafted wisdom. Not only does it deliver from evil men; but it guides us into the way of good men. Thus endued with wisdom — thus clad with di vine armor, — thou shalt have courage, like Joseph, to turn thy face from the enchantment of sin,8 and keep the paths of the righteous — rugged indeed and difficult, yet the only paths of rest and security.9 Thus shalt thou dwell and remain in the land, as its rightful inheritor ;»• having the best portion in earth, and an infinitely better portion in heaven; while the wicked and transgres- ^sors, though they may “enjoy the pleasures of sin for a season,” shall be ultimately cut off, rooted out, and “driven away” into everlasting ruin.11

And now, what serious reader of this chapter can fail to esti mate above all price, the privilege of being early enlisted under the banner of the cross; early taught in the ways, and disciplined in the school, of the Bible; and early led to hide that blessed book in the heart, as the rule of life, the principle of holiness, the guide to heaven?

Parents, Sponsors, Teachers of youth! ponder your deep responsibility with unceasing prayer for special grace and wisdom. Be

ordinance rebuke the sanction now given by our law, and accredited even by Christian professors, which has reduced it to the degradation of a mere civil contract 1

I Chap. v. 5. 2 Gal. v. 19 — 21. Eph. v. 5. Rev. xxi. 8; xxii. 15.

3 ‘The dead.’ — Scott and Bishop Patrick in loco. Comp. chap. ix. 18. Heb. Mede’a learned discourse, vii.

* Solomon’s own case. Comp. Luke vii. 37 — 50. 1 Cor. vi. 9 — 11. 5 None in comparison, very few. Comp. Isa. lix. 4; lxiv. 7. 6 1 Cor. iii 15

7 Zech. iii. 2. s Gen. xxxix. 9, 10. Cant. i. 7, 8. Jer. vi. 16.

10 Psalm xxxvii. 9, 11, 22, 29, 34. Matt. v. 5.

II Chap. x. 30; xiv. 32; xv. 25. Psalm Hi. 5 — 7; xcii. 7. Matt. iii. 10.

ware of glossing over sins with amiable or palliating terms. Let young people be always led to look upon vicious habits with horror, as the most appalling evil. Discipline their vehemence of feeling and ill-regulated excitement. Keep out of sight — as far as may be — books calculated to inflame the imagination. To give an impulse to the glowing passion, may stimulate the rising corruption to the most malignant fruitfulness. Oh! what wisdom is needed to guide, to repress, to bring forth, develop safely, and to improve fully, the mind, energies, and sensibilities of youth!

Young man! Beware! Do not flatter thyself for a moment, that God will ever wink at your sinful passions — that he will allow for them, as slips and foibles of youth. They are “the cords of your own sins,” which, if the power of God’s grace break them not in time, will “hold” you for eternity. Shun then the society of sin, as the infection of the plague. Keep thy distance from it, as from the pit of destruction. Store thy mind with the preservative of heavenly wisdom. Cultivate the taste for purer pleasures. Listen to the fatherly, pleading remonstrance, inviting to thy hiding piace, thy rest — “Wilt thou not from this time cry unto me; ‘My Father! thou art the guide of my youth?’ “2