Proverbs 3

1. My son, forget not my law; but let thine heart keep my commandments; 2. For long life, and peace shall they add to thee.

THIS is not the stern language of command. We are listening to our Father’s voice in all the endearing persuasiveness of promise — My son. He had before instructed us to seek and search after wisdom, and set out before us its invaluable blessings.3 Now he calls us to bring it into practical exercise — Forget not my law. Not the infirmity of the memory, (for which a special, though we fear too much neglected, help, is provided,)4 but the wilful forgetfulness of the heart.5 is here implied. Let thine heart — like the ark of the testimony — be the keeping place of my commandments.* And is not this the child’s desire — u O that my ways were directed to keep thy statutes?“7 while his conscious helplessness takes hold of the covenant promise — “1 will put my law in their inward parts, and write it in their hearts.”8

Herein lies our interest, not less than our obligation. The re ward of this lively obedience (need we add — a reward of grace?)

1 Chap. v. 22. 2 Jer. iii. 4. Chap. ii. * John xiv. 26.

5 Chap. ii. 17. Psalm tx. 17; x. 4. Comp. chap. iv. 5. Deut. iv. 23. Psalm cxbf 93,176.

Chap. iv. 4. Deut. xi. 18. Isa. Ii. 7, with Exod. xl. 20. Heb. ix. 4.

* Psulm cxix. 6. Comp ver. 69, 129. 8 Jer. xxxi. 33.

is a long and happy life — the highest earthly good. The wicked indeed live long, and the godly often “live out only half his days.” The wicked die in outward comfort, the righteous in outward trouble.3 But length of days is the promise to the righteous — whether for earth or for heaven, as their Father deems fittest for them. In itself the promise, as regards this life, has no charm. To the ungodly, it is a curse ;3 to the people of God, a trial of faith and patience ;4 to all a weariness.* But peace added forms the sunshine of the toilsome way6 — “peace with God through the blood of sprinkling,”7 eternal peace in his home and in his bosom8

where all the fightings of a rebellious flesh — all the counterstrivings of a perverse and ungovernable will, shall have ceased for ever. “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gate into the city.”9

3. Let not mercy and truth forsake thee; bind them about thy neck; write them upon the table of thine heart; 4. So shall ihou find favor and good understanding (Marg. success), in the sight of God and man.

Mercy and truth are the glorious perfections of God — always in exercise — always in combination10 — for his people’s good. While we rest upon them for salvation, let us copy them in our profession. Are not his children new created in his image. Let then our Father’s image be manifested in us, “as his dear children.”11 Let these graces be, as with God, in combination. * The want of one buries the commendation of the other. Such a one is a merciful man to the poor; but there is no truth in him. Such a one is very just in his dealings, but as hard as flint.’12 “Put on, as the elect of God, bowels of mercy. But lie not one to another. Speak every man truth with his neighbor.”13 Nor must these virtues be in temporary or occasional exercise. Let them not forsake thee. Bind them as jewels about thy neck.™ Let them be “written — not in tables of stone, but in fleshly tables of the heart.”15 God indeed is not thy debtor-^-yet none shall serve him for naught. The man who shews mercy to his neighbor shall find it with him.16 “They that deal truly are his delight.”17 So shalt thou find favor and good understanding19 — (success)19 both in his sight, and in the

1 Psalm xxxiv. 12. Comp. ver. 16; iv. 10; ix. 11; x. 27. Job. x. 12.

2 Eccles. ix. 2. 3 Gen”, iv. 11 — 15. Isa. lxv. 20,

* Gen. xxvii. 46; xlvii. 9. 1 Kings xix. 4. Phil. i. 23, 24. Rev. xxii. 20.

* Chap. xv. 15. Psalm xc. 10. Eccles. xii. 1.

Psalm cxix. 165. Isa. xxxii. 17’y xlviii. 17, 18.
Rom. v. 1. Eph. ii. 13, 14. Col. i. 20.

8 Psalm xxxvii. 37. Isa. lvii. 2. 9 Rev. xxii. 14.

w Gen. xxxii. 10. Psalm xxv. 10; lxxxv. 10; lxxxix. 14; Ps. c. 5; cxvii. 2. Mic, vtt. 18 — 20.

Eph. iv. 24; v. 1, 2, 9. 12 F. Taylor’s exposition of Prov. I — IX. 4to. 1655-7,

Col. iii. 12 with 9. Eph. iv. 25. 14 Chap. vi. 21; vii. 3. Deut. vi. 8.

Chap. vii. 3. 2 Cor. iii. 3. 16 Psalm xviii. 25. Matt. v. 7.

“Chap. xii. 22. 18 Psalm cxi. 10. l9 Jos. i. 7, 8. (M. R.)

sight of man. Witness Joseph in Egypt — David in the family of Saul2 — the servants of God in the Eastern courts3 — the early Christians with the people around them.4 What is more lovely than thus to live down reproach by consistent godliness? What more acceptable to God, or more edifying to the Church ?• Was not this the record of “the holy child, that he increased in wisdom and stature, and in favor with God and man?”• The highest crown of a youthful profession is conformity to the Divine pattern.7

5. Trust in the Lord with all thine heart, and lean not to thine own understanding. 6. In all thy ways acknowledge him, and he shall direct thy paths.

This is the polar-star of a child of God — faith in his Father’s providence, promises, and grace. Let the eye look upward, and all will be light.8 This is the privilege of adoption. JThe unmeaning expression of trust on the lips of the ignorant and ungodly is a fearful delusion. What ground of confidence can there be, when there is every thing to fear? Can the sinner’s God — a just, avenging God — be an object of trust? What owe we to that precious atonement, which has opened up our way to a reconciled God,9 and assured our confidence in him as our Friend and Counsellor! Nor is this the cold assent of the enlightened judgment. It is the trust of the heart — of all the heart. It is a child like confidence without wavering,10 in our Father’s well-proved wisdom, faithfulness, and love. Any limit to this confidence is a heinous provocation.11 He is truth itself. Therefore he loves, that we should take him at his word, and prove his word to the utmost extent of his power.

But our trust must not only be entire, it must be exclusive. No other confidence — no confidence in the rlesh — can consist with it.18 Man with all his pride feels that he wants something to lean to. As a fallen being, he naturally leans to himself, — to his own foolish notions and false fancies. Human power is his idol. He makes his understanding his god. Many would rather be convicted of want of principle than of want of talent. Many bring God’s truth to their own bar. and cavil at it, as an excuse for rejecting it. In these and other ways, man “trusteth to himself, and his heart departeth from the Lord.”13 This is the history of the fall — the history of man from the fall — the dominant sin of every unhumbled heart — the lamented and resisted sin of every child of God. Need we advert to it as the sin of youth? How rare is the sight of the

i Gen. xxxix. 2 — 4, 21 — 23; xli. 37 — 43; xlv. 16. * 1 Sam. xviii. 5, 14 — 16.

3 Dan. i. 8, 9; iv. 8, 9; v. 11; vi. 1 — 3, 27, 28. — His three companions, iii. 3£ Ezra vii. 9 — 12. — Neh. ii. 1 — 6. Mordecai, Esth. x. 3.

4 Acts ii. 44 — 47. 5 Chap. xvi. 7. Rom. xiv. 16 — 19. Luke ii. 52. 7 Comp. 1 Sam. ii. 26. Matt. vi. 22. Comp. Psalm xxxii. 8; xxxiv. 5. Rom. v. 11.

0 Comp. 1 Chron. xii. 33. 2 Chron. xiv. 11. Contrast Jam. i. 6 — 8.

1 Psalm lxxviii. 18 — 21. 12 Comp. Phil. iii. 3. Jer. xvii. 5.

“younger submitting unto the elder I”1 If advice is asked, is it not with the hope of confirming a previously-formed purpose? In case of dissent, the young man’s own understanding usually decides the course.

Great reason then is there for the warning — Lean not to thine own understanding. Once indeed it gave clear unclouded light, as man’s high prerogative — created in the image of God.2 But now — degraded by the fall,3 and darkened by the corruption of the heart4 — it must be a false guide. Even in a renewed man — a prophet of God — it proved a mistaken counsellor.5 Yet throw it not away. Let it be diligently cultivated in all its faculties. In a world of such extended knowledge — ignorance is a reproach — the fruit of sloth, dissipation, or misguided delusion. Use it then actively. Religion strengthens — not destroys — its power. But — lean not to it — lean — trust in the Lord. Self-dependence is folly6 — rebellion,7 ruin.8 ‘The great folly of man in trials’ — as Dr. Owen justly remarks — ’ is — their leaning to or upon their own understanding and counsels. What is the issue of it? u The steps of his strength shall be straightened, and his own counsel shall cast him down.”9 First he shall be entangled, and then cast down; and all by his own counsels, until he come to be ashamed of it.10 Whenever in our trials we consult our own understandings, or hearken to self- reasonings, though they seem to be good, and tending to our preservation; yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels.’11

Next — let our confidence be uniform — In all thy ways acknow ledge him. Take one step at a time — every step under plain warrant, and Divine direction.12 Never venture to plan for your self, except in simple dependence on God.13 It is nothing less than self-idolatry to conceive, that we can carry on even the ordinary matters of the day without his counsel. He loves to be consulted. Therefore take all thy difficulties to be resolved by him. Be in the habit of going to him in the first place before self-will, self-pleasing,14 self-wisdom, human friends, conveniences, expediency. Before any of these have been consulted, go to God at once. Consider no circumstance too clear to need his direction.1* In all thy ways, small as well as great — in all thy concerns, personal or relative, temporal or eternal, let him be supreme. Who of us has not found the unspeakable “peace” of bringing to God matters too minute or individual to be entrusted to the most confidential

1 1 Pet. v. 5. 2 Gen. i. 26. Col. iii. 10. 3 psaim XHX. 20.

4 Eph. iv. 18. s 2 Sam. vii. 2 — 5. 6 Chap, xxviii. 26.

i Jer. ii. 13; ix.23. Gen. iii 5, 6. Isa. xlvii. 10, 11. Job xviii. 7.

10 Hos. x. 6. 11 Treatise on Temptation, chap. viii.

!2 Comp. Ez. viii. 21 — 23. Neh. i. 11.

13 Jam. iv. 14. // the Lord will — as Fuller remarks with his pithy quaintness — (t parenthesis, and yet the most important part of the sentence.’

14 See the awful hypocrisy, and judgment of asking counsel of God under this deadly influence. Jer. xlii. 1 — 3, 19 — 22. Kzek. xiv. 1 — 6.

»s See the evil consequence of this inconsiderate neglect. Jos. ix. 14.

ear?1 Thus it was that Abraham acknowledged God. Wh 3resoever he pitched a tent for himself, there was always an altar for God.2 In choosing a wife for his son there was a singular absence of worldliness. No mention of riches, honor, beauty, or of any thing, but what concerned the name and honor of his God.3 Thus did the wise man’s father in all his ways acknowledge GW, asking counsel of him in ail his difficulties, and never disappointed.4 This is indeed to walk with God as a Father. This is true faith — not superseding, but invigorating exertion.5

Now if we be weaned from the idolatry of making our bosom our oracle, and our heart our counsellor; if in true poverty of spirit we go every morning to our Lord, as knowing not how to guide our selves for this day — our eye constantly looking upward for direction* the light will come down. He shall direct thy paths. We want no new revelations or visible tokens.7 Study the word with prayer. Mark the Divine Spirit shedding light upon it. Compare it with the observation of the Providence of the day ;8 not judging by constitutional bias (a most doubtful interpreter), but pondering with sober, practical, reverential faith. Let the will be kept in a quiet, subdued, cheerful readiness, to move, stay, retreat, turn to the right hand or to the left, at the Lord’s bidding; always remembering, that is best, which is least our own doing, and that a pliable spirit ever secures the needful guidance.9 We may “be led,” for the exercise of our faith, “in a way that we know not.”10 — perhaps a way of disappointment, or even of mistake. Yet no step well prayed over will bring ultimate regret. Though the promise will not render us infallible; our very error will be overruled for deeper humiliation and self-knowledge; and thus even this mysterious direction will in the end be greatly acknowledged — “He led me forth in the right way.”11

7. Be not wise in thine own eyes: fear the Lord, and depart from evil; 8. It shall be health to thy navel, and marrow to thy bones.

Another warning against self-confidence !12 and who needs it not? So natural is it to idolize our own devices! Yet self-wisdom is self delusion.13 True wisdom is its opposite — the fear of God and the fear of sin.1* vjrod is loved and honored. Sin is hated, loathed,

1 Phil. iv. 6, 7. “In every thing.” 2 Gen. xii. 7; xiii. 18.

3 Ib. xxiv. 1 — 8. Comp. also his servant, ver. 12 — 27.

4 1 Sam. xxiii. 9 — 11; xxx. 6 — 8. 2 Sam. ii. 1; v. 19. Compare the smarting rod from the neglect of this godly habit. 1 Sam. xxvii. 1, with xxix.

.» Comp. Gen. xxxii. 9 — 20. Neh. ii. 4 — 20; iv. 9.

6 Psalm v. 3; cxliii. 8 — 10; xxv. 4, 5. * Such as Ex. xiii. 21, 22.

8 Psalm cvii. 43. Comp. Psalm xxxii. 8, 9. Isa. xlviii. 17, 18, with xxx. 21.

10 Isa. xiii. 16; 1. 10.” Psalm cvii. 7.

12 Verse 5. Comp. xxiii. 4. Rom. xii. 3, 16. See the mind of God expressed in that solemn woe, Isa. v. 21.

13 Even a heathen could remark — ‘I suppose that manv might have attained to wis dom, had they not thought they had already attained it.’ Seneca de Ira. Lib. iii. c. 36. Comp. 1 Cor. viii. 2. Gal. vi. 3.

Chap. xiv. 27; xvi. 6. Gen. xxxix. 9, 10. Neh. v. 15. Job xxviii. 28.

resisted. It lives indeed; but it is condemned to die.* It cleaves to the child of God; but his heart departs from it. Often is it the sickness of the body :3 always of the soul.4 The departure from it, in the exercise of self-denial and godly discipline, is health to the body.5 The soul revives in fruitfulness.6 The man that feareth the Lord, under “the healing beams of the Sun of Righteousness goeth forth,”7 as from his sick chamber, full of life and Christian energy. “The joy of the Lord is his strength.”8

9. Honor the Lord with thy substance, and with the first-fruits of all thine’increase; 10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

This is the rule of sacrifice — a costly precept to the worldling and the formalist. But to the servant of God, is it not a privilege to lay aside a portion of substance with this sacred stamp, “This is for God?”9 The first fruits of the increase were the acknowledgment of redemption from Egypt.10 And shall we — redeemed from sin, Satan, death, and hell — deny the claim ?n. Nay, could we be happy in spending that substance on ourselves, which he has given us, wherewith to honor him ?12 What a value — what a dignitydoes it give to the talent, that he should condescend to employ it for his grand eternal purposes! This sacred devotedness is more over the true road to riches.13 God challenges us to “prove him now herewith,” if the abundant harvest, and the overflowing vintage shall not put unbelief and covetousness to shame.14 A niggardly spirit, is therefore narrow policy, contracting the harvest, by sparing the seed corn.15 There is no presumption or enthusiasm in looking for the literal fulfilment of the promise. If we doubt the temporal, should we not suspect our assumed confidence, in the spiritual engagements? If the Lord’s word be insufficient security for our substance; much more must it be for the infinitely weightier deposite of our soul!

The rule and obligation, are therefore clear. Only let us care fully prove our motives, that we beware of bye-ends and selfish principles; that we honor the Lord, not ourselves. Let there be a self-renouncing spirit.16 implicit faith,17 constraining love,18 special regard to his own people.19 And doubt not, but he will affix his own seal — “Them that honor me, I will honor.’“”

11. My son, despise not the chastening of the Lord; neither be weary of his cor-

Rom. vii. 18-24. 2 ibid. vi. 6.

* In sensual indulgence — chap. v. 8 — 11. Intemperance — xxiii. 29 30. As a iudlcia. infliction — Psalm xxxii. 3, 4; xxxviii. 1 — 8. 1 Cor. xi. 30.

* Hos. vii. 9. s Verses 1, 2. 6 HOS. xiv. 5 — 7.? Mai. iv. 2 J Neh. vm. 10. a 1 Cor. xvi. 2.: Ex. xiii. 11-16. Deut. xxvi. 1-10.

1 Cor. vi. 19, 20. 12 Matt. xxv. 14, 15. Luke xix. 13. Contrast xii. 16-21. 13 Chap. xi. 24. H Neh. Hi. 10. 2 Chron. xxxi. 5 — 10.

is Chap. xi. 24. 2 Cor. ix. 6. Comp. Hag. i. 4 — 6.

‘« 1 Chron. xxix. 14 — 16. Matt. vi. 1 — 4; xxv. 37 — 39. 1 Kings xvii. 12 — 16 J Rom. xii. 1. 2 Cor. v. 14, 15. u Matt. x. 42; xxv. 40. Gal. vi. 10.

20 1 Sam. 11. 30. Comp. Chap. xi. 25; xxii. 9. Heb. vi. 10. rection; 12. For whom the Lord loveth, he correcteth; even as a father the son in whom he delighteth.

Prosperity and adversity in their wise mixture and proportion form the present condition of man. Each is equally fruitful in opportunity of honoring the Lord; in prosperity — by the full consecration of our substance ;l in adversity — by a humble and cheerful submission to his dispensations. In prosperity it is well to expect the rod; ’ and suppose it be his pleasure let it not disatisfy thee, nor make thee either doubt of his gracious Providence, ot out of impatience take any unlawful course to remove it from thee.’2 His “exhortation” — the Apostle reminds us — “speaketh to us as unto children.”3 And indeed, under no character does he approach so near to us, and endear himself so closely to us, as that of a Father. Most precious* at all times, especially under correction, is the privilege of adoption — My son.

This is a most important exhortation. Nowhere are our corruptions so manifest, or our grace so shining, as under the rod. We need it as much as our daily bread. If we be children of God, we are still children of Adam — with Adam’s will, pride, independence, and waywardness. And nothing more distinctly requires Divine teaching and grace, than how to preserve in our behavior the just mean between hardness and despondency — neither despising the chastening of the Lord, nor being weary of his correction* We are left to infer the rules from the evils mentioned, which will ever be the exercise of prayer, watchfulness, and conflict.

Too often, while we guard against an error on the right hand, we forget one not less hurtful on the left; like the man who feels he cannot go too far from the precipice on the one side, and rushes into some fearful hazard on the other. The middle path is the right path. Doubtless the Lord means his chastening to be felt.5 A leviathian iron-heartedness6 is the stubbornness of the flesh, not the triumph of the spirit; a frame most offensive to him, and most unseemly for the reception of his gracious discipline. To be as though no pain was felt or cared for; sullenly to “kick against the pricks,”7 and to dare God to do his worst — this is indeed to despise his chastening? But pride will lift up the head, stiff and unbending: many a stroke does it require to bring it down.

Yet alas! this is not the sin only of the ungodly. Do we not often see the child of God in an undutiful spirit ?9 He then cares

i Verses 9, 10. 2 Bishop Patrick.

3 Heb. xii. 5. We must not overlook in the Apostle’s application of this text, the testimony to the divine inspiration of the Book; and that the instruction of Wisdom throughout is the real instruction of our Heavenly Father to his beloved children.

4 The philosopher’s definition is striking and accurate, but infinitely above his own practical standard — ‘Non sentiri mala tua, non est hominis; et non ferre, non est vin. — (It is inhuman not to feel thine afflictions, and unmanly not to bear them.) — Seneca, Consol. ad Polyb. c. 36.

5 Comp. 2 Sam. xv. 30. Psalm xxxix. 10, 11.

6 Job xli. 24 — 29. Comp. Isa. xxvi. 11. Jer. v. 3. 7 Acts ix. 5.

8 Comp. Pharaoh — Ex. vii. 23. Jehoram — 2 Kings vi. 31. Ahaz — 2 Chron. xxviJL 22. Job xv. 25, 26. Isa. i. 5; ix. 9, 10, 13. Comp. Job v. 17. Heb. xii. 9.

little whether his father smiles or frowns. The chastening is lightly passed over. He considers only second causes, or immediate instruments. He is irritated by looking at the rod, rather than at the hand that inflicts it.2 He shrinks from searching into the cause. He disregards his Father’s loving voice and purpose. Hence there is no softening humiliation,3 no “acceptance of the punishment of iniquity;”4 no child-like submission; no exercise of faith in looking for support. Is not this to despise the chastening of the Lord?

But while some despise the hand of God as light, others “faint’’ under it as heavy.5 They are weary of his correction. Beware of yielding to heartless despondency or fretful impatience.6 Resist hard and dishonorable thoughts of God.7 Their very admission spreads destruction. Very apt are wa to judge amiss of our Father’s dealings ;8 to neglect present duty ;9 to cherish a morbid brooding over our sorrows;10 to forget our title and privilege of adoption;” or in obstinate grief to “refuse to be comforted” with the “hope of the end.”12 And is not this to be weary of his correction?

We must here remark, that the rules imply much more than their negative meaning. Instead of despising — reverence — the chastening of the Lord. Let it be a solemn remembrance to thee, that thou art under thy Father’s correction.13 Instead of being weary of it, hang upon his chastening hand, and pour thv very soul into his bosom.14 Kiss the rod.15 Acknowledge its humbling, but enriching, benefit.16 Expect a richer blessing from sustaining grace, than from the removal of the deprecated affliction.17

After all we must add, that chastening is a trial to the flesh ;18 yet overruled by wonder-working wisdom and faithfulness to an end above and contrary to its nature. So that eyeing God in it, we see it to be love, not wrath; “receiving,”19 not casting out. We are thus better with it than without it; nay — we could not be without it for our soul’s salvation.20 Faith understands the rea sons of the discipline ;21 acknowledges it as a part of his gracious Providence,22 and the provision of his everlasting covenant ;23 waits to see the end of the Lord ;24 and meanwhile draws its main support from the seal of adoption. He corrects whom he loves, and because he loves — the son in whom he delighteth.*3 He

1 Comp. Amos iii. 6.

2 2 Chron. xvi. 10 — 12. 3 Psalm xxxii. 3, 4. 4 Lev. xxvi. 41, 43. 5 Comp. Heb. xii. 5. Psalm xxxviii. 2, 3; xxxix. 10.

s Chap. xxir. 10. Isa. xl. 27 — 31. C&mp. f Sam. xxvii. 1. 1 Kings xix. 4. Job iii. 1 — 3. Jer. xx. 14 — 18.

7 Psalm lxxiii. 14; lxxvii. 7 — 10. Gen. xlij. 36. Judges vi. 13. Jonah iv. 9 Jos. vii. 10 — 13. 10 Job vi. 1 — 16. Heb. xii. 5.

12 Psalm lxxvii. 2. Comp. Jer. xxix. 11; xxxi. 15 — 17.

w Lam. iii. 28, 29. Mic. vii. 9. w l Sam. i. 10 — 15.

is Job xxxiv. 31, 32. 1 Peter v. 6. w Psalm cxix. 67, 71. 17 2 Cor. xii. 7 — 10

8 Heb. xii. 11. 19 Heb. xii. 6. 20 chap. i. 32. Comp. Psalm Iv. 19. 1 Pet. i. & M Deut viii. 2 15, 16. 2-2 Job v, 6. 7. 23 psaim Jxxxix. 30 — 32.

Jam. v. 11. 25 Heb. xii. 7, 8. Rev. iii. 19.

t rejoiceth over his child to do him good,”1 and as a wise and affectionate father, he would not suffer him to be ruined for want of correction.2 It is correction — this is for our humbling. It 13 only correction — this is our consolation, the intolerable sting ot penal infliction is removed. Here then the child has rest indeed !3 The rod is now meekly — yea — thankfully borne, because it is in the hand of One, supreme in wisdom as in love, who knows the time, the measure,4 and the effectual working of his own discipline.* The child compares his affliction with his sin, and marvels not that it is so heavy, but that it is so light.6 He knows that he more than deserves — that he needs it — all. ‘O God, I have made an ill use of thy mercies, if I have not learnt to be content with thy correction.’7

Should then he, at any dark season ask — “If it be so, why am I thus?”8 — you are thus, because this is your Father’s school — his training discipline for heaven.9 He loves thee so well, that he will bestow all pains upon thee. He will melt thee in his furnace, that he may stamp thee with his image.10 He would make thee “partake of his holiness,”11 that thou mightest partake of his happiness. But unless thou enter into his mind thou wilt — so far as thou canst — defeat his purpose and lose the benefit — a loss never to be told !12 Look then well into the dispensation.13 Every rod is thy Father’s messenger, and he will not bear to have his messenger despised. Be anxious to “hear the rod, and who hath appointed it;”14 well “knowing that the Lord hath not done with out cause all that he hath done.”15 Be more concerned to have it sanctified than removed; yea, above all things deprecate its removal, until it has fully wrought its appointed work.16 We can but admire that considerate dispensation, which uses these “light afflictions” as the means of deliverance from the most deadly evil. And should flesh and blood rebel — should the earthly tabernacle shake with “the blow of his hand”17 — yet shalt thou bless him throughout eternity, that even by this crushing discipline he should accomplish his most merciful purpose. Meanwhile, give him unlimited confidence, and if some steps of the way are hid, wait and “see the end.”18 Watch for the first whispers of his will — the first intimation of his Providence — the guidance of his eye.19 Many a stroke will thus be saved to thy peace and quietness.

1 Jer. xxxii. 41. 2 Chap. xiii. 24. Deut. viii. 5.

3 1 Sam. iii. 18. 2 Sam. xv. 25; xvi. 10, 11. Psalm xxxix. 9. Job. i. 21. Isa. xxxix. 5 — 8. Comp. John xviii. 11. The Heathen philosopher has accurately drawn the line — ‘Chastisement is on the sufferer’s account. Vengeance is for the satisfaction of him that inflicts it.’ — Arist. de Rhetor, b. i. c. x.

4 Isa. xxvii. 7, 8. Lam. iii. 31 — 33. & Ibid. v. 9. Lam. iii. 39. 7 Bishop Hall. 8 Gen. xxv. 22.

Job xxxiii. 14 — 29; xxxvi. 8 — 10. Heb. xii. 7, 8, ut supra. — The Greek term; efers to the education of children.

10 Isa. xlviii. 10. Zech. xiii. 9. Mai. iii. 3. Heb. xii. 10. w Comp. Jer. vi. 8. 13 Job x. 2. Psalm cxxxix. 23, 24. Eccles. vii. 14. Lam. iii. 40. i* Mic. vi. 9. tf Ezek. xiv. 23. w isa. iv. 4.

i? Psalm xxxix. 10, ut supra, w Job xxiii. 8 — 1C. James v. 11.

Never forget that this is a golden opportunity, requiring for its due improvement much study, prayer, and retirement; tnat no communion is so close — so endearing — so fruitful — as with a chastening God; that we delight in a sense of his love in the midst, yea in the very form, of his chastening, that never have we such a full manifestation of his character and perfections; that what we have before learnt in theory, we here learn experimentally; and what we have before imperfectly understood, is here more fully revealed.2

13. Happy is the man that findeth wisdom, and the man that getteth (Marg. draweth out,) understanding; 14. For ilie merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold; 15. She is more precious .than rubies, and all the things Ihou canst desire are not to be compared to her.

Who does not admire this glowing picture of happiness?3 Yet cold and barren is admiration without an interest in the blessing. The happy man has found a treasure — possibly when he least expected it — under the chastening of the Lord. David4 and Manasseh5 found — as who hath not found? — * God’s house of correction to he a school of instruction.’4 Under all circumstances, however, prayerful diligence in the heart of wisdom ensures success.7 The naturally wise man is a fool in heavenly wisdom. The man of prayer getteth understanding, drawing it out to light, as out of the hid treasure.8 We wonder not at the mer chantman’s concentrated interest, at his untiring toil.9 But here the wise man. though himself enriched with the merchandise of fine gold10 — points out to us a better merchandise. It is the search for “the pearl of great price” — more precious than rubies, yea, than all things that could be desired.” So the apostle judged. So upon a trial he found it. All the world’s shew — all his former

1 Psalm cxix. 75.

2 Job xlii. 5. Comp. the Apostle’s most instructive and encouraging exposition, Heb. xii. There is some slight variation between Heb. xii. 6, and ver. 12. The one describes the mode and subject of the chastening — the other shews the Father’s delight in his chastened child. Some by inverting the first clause, ver. 12. grossly pervert the meaning, and conclude themselves to be the Lord’s beloved children, because they are afflicted. But though every child is corrected, not every one that is corrected is a child. The same hand — but not the same character — gives the stroke both to the ungodly and the godly. The scourge of the Judge is widely different from the rod of the Father. — Comp. 1 Sam. xxviii. 15 — 20, with 2 Sam. xii. 13, 14; chap. i. 26. Isa. i. 24, with Jer. xxxi. 18 — 20. Hos. xi. 7, 8; also Isa. xxvii. 7 — 9. Nor is it chastening, but the endurance of chastening according to the rules prescribed, that seals our adoption. Heb. xii. 7.

3 Happy man — Heb. plural. Comp. Psalm i. 1; xxxii. 1. Blessedness — to mark supreme and perfect happiness. See the beautiful description of Wisdom. Fxicles. xxiv. 1 — 19.

* Psalm cxix. 67, 71. Hence he commands it. Psalm xciv. 12. s 2 Chron. xxxiii. 12, 13. 6 Trapp in loco. 7 Chap. ii. 1 — 6.

s M. R. Heb. Comp. chap. viii. 35. M. R. Chap. ii. 4. Matt. xiii. 44. 9 Impiger extremes currit mereator ad Indos;

Per mare pauperiem fugiens, per saxa, per ignes. Hor. Prob. i. 1. wp 1 Kings ix. 26 — 28.

“Matt. xiii. 45, 46, with chap, xxiii. 23. Comp. Chap. viii. 11, 19. Job xxiii. 15 — 18. Most truly does the great Moralist define Wisdom to be ‘The knowledge of the most Honorable things — £7rior/?/i»j TOJV rt/uwrarwv. Arist. Ethic, b. vi. chap. vii.

valuable “gain he counted as dung and dross” for “the true

wisdom”” the excellency of the knowledge of Christ Jesus his

Lord.”1 Never will solid happiness be known without this singleness of judgment and purpose. This inestimable blessing must have the throne. The waverer — the half-seeker — falls short. Determined perseverance wins the prize.2

16. Length of days is in her right hand, and in her left hand riches and honor; 17. Her ways are ways of pleasantness, and all her paths are peace; 18. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.

Behold this heavenly Queen dispensing her blessings on the right hand and on the left! Her right hand presents the promise of both worlds3 — the rich enjoyment of this world’s lawful comforts* and the yet higher joy of serving the Lord and his church — a privilege, for which the apostle was content for a while to be detained from heaven.5 Add eternity to the balance — length of dayS) without end — and the amount sets at naught all computation. Her left hand offers riches and honor* so far as may be for her children’s good; yet, in their highest splendor, only a feeble picture of her more “durable riches” and of the honor of a heavenly crown.

But what say we of her icays? Often is she described ’ as a sullen matron, who entertains her followers only on sighs and tears; so that to obtain the joys of the next life, we must bid eternal adieu to the contents of this life; that we must never more expect a cheerful hour, a clear day, a bright thought to shine upon us.’T This is the world’s creed. And hence their wish — “Torment me not before the time.” But this must be a slander of the great for ger of lies to deter us from wisdom’s ways. They must be ways of pleasantness, because — “Thus saith the Lord.” And if we feel them not to be so, we know them not.

The man of pleasure utterly mistakes both his object and his pursuit. The only happiness worth seeking is found here; that which will live in all circumstances, and abide the ceaseless changes of this mortal life. The ways may be thorny, painful, dark and lonely. Yet how does the sunshine of reconciliation beam upon their entrance! Every step is lighted from above; strewed with promises; a step in happiness; a step to heaven. Wisdom’s work is its own reward8 — strictness without bondage.9 God rules chil dren, not slaves. They work neither from compulsion, nor for hire; but from an ingenuous principle of love and gratitude to their Benefactor; filial delight, in their Father. Pleasant therei Phil. iii. 7, 8. 2 Ibid. ver. 12 — 14. 3 Ver. 2. Psalm xci. 16. 1 Tim. iv. 8

4 1 Tim. vi. 17. 5 Phil. i. 23, 24.

6 See the treasures of the right and left hand promised to the wise man himself,

s iii. 12 — 14.

Bishop Hopkins’ Works, iv. 354, 355. * Psalm xix. 11. Isa. xxxii. 17.

Matt. xi. 29, 30.

fore must be the labor — -yea — the sacrifices, of love; short the path, cheerful the way, when the heart goes freely in it.

It is saying far too little, that the trials of these ways are not inconsistent with their pleasantness. They are the very principles of the most elevated pleasure. ‘The verdict of Christ,’ says Dr. South, ’ makes the discipline of self-denial and the cross — those terrible blows to flesh and blood — the indispensable requisite to the being his disciples.’1 And yet, paradoxical as it may appear, in this deep gloom is the sunshine of joy. For if our natural will be “enmity to God,”2 it must be the enemy to our own happiness. Our pleasure, therefore, must be to deny, not to indulge, it. Never are we more happy, than in the mortification of sinful appetites, that only “bring forth fruit unto death.”3 Even what may be called the austerities of godliness are more joyous than “the pleasures of sin.” Far better to cross the will, than to wound the conscience. The very chains of Christ are glorious.4 Moses endured not “his reproach” as a trial. He “esteemed it as a treasure — greater riches than the treasures of Egypt.”1 Never do we so en joy the comfort of our principles as when we are making a sacrifice for them. Hannah yielded up her dearest earthly joy. But did she sink under the trial? Did she grudge the sacrifice? She took up her song, and prayed, and said — “My heart rejoiceth in the Lord;”6 while — to shew that none serve him for naught — for one child that was resigned, five were added.7 In fact, the world see only half the prospect. They see what religion takes away. But they see not what it gives. They cannot discern that, while it denies sinful, it abounds in spiritual, pleasure. We drudge in the ways of sin. But we “shall sing in the ways of the Lord.”8

But ways of pleasantness are not always safe. Yet all wisdom’s paths are peace. The deadly breach is healed. The cloud vanishes. Heaven smiles. And peace, the Saviour’s last, bequest, is realized even in the heat of “this world’s tribulation.”2 “The feet are shod” for the rugged path “with the preparation of the Gospel of peace.”10 The subjugation of the will — the sorrow of contrition — the weariness of the cross — all end in peace.11

Yet nothing can make wisdom’s ways palatable to a carnal mind. “They that are after the flesh do mind the things of the flesh;” so that — as “they cannot please God,” God’s ways cannot please them.12 Nor again — though wisdom’s ways are ways of pleasantness — are wisdom’s children always happy. Sometimes a naturally morose temper gives a gloomy tinge to religion. Professors forget, that it is no matter of option, whether they should be happy or not; that it is their obligation, no less than their priv-I Sermons, vol. i. 1. Matt. xvi. 24.

Rom. viii. 7. 3 ibid, vii 5. * Acts v. 41, 42; xvi. 24, 25.

Heb. xi. 26. 1 Sam. i. 26; ii. 1. i Ibid. ii. 20, 21.

8 Isa. lvii. 10, with Psalm cxxxviii. 5. John xvi. 33. 10 Eph. vi. 15, with Deut. xxxiii. 25.

II Psalm xxxvii. 37. Isa. lvii. 2, with 20, 21. Rom. y. 5 g.

EXPOSmoN OF THE BOOK OF PROVERBS. 3]

liege to be so; that the commands of God on this duty carry weight, and demand obedience, The prophets in the burst of their rapture search heaven and earth, bring forth the most beautiful objects of nature; nay — call the inanimate creation into glowing sympathy with the joys of the Gospel.2 The character of the servants of God3 — especially in affliction4 — sets a seal to thig rejoicing spirit. Is then thy happiness clouded.? Has there not been some deviation from wisdom’s paths 7 Does not thy God call thee to search — to humble thyself — to return ?5

Lastly — to the glory, beauty, and fruitfulness of wisdom, the Paradise of God alone can furnish the full counterpart.4 l The tree of life was the means ordained of God for the preservation of lasting life and continual vigor and health, before man sinned. So true wisdom maintains man in the spiritual life of God’s grace, and the communion of his Spirit.’7 Once our way was barred up, and none could touch her.8 Now our way is open to her in a better paradise.9 We “sit down under her shadow with great delight.” Her branches bend down upon this world of sin and misery. Her clusters hang within the reach of the youngest child, and “the fruit is sweet to the taste.”10 For what is so refreshing as near communion with God; access to him; boldness in his presence; admission to his most holy delight? And if the earthly shadow and fruit be so rich, what will be “on the other side of the river” — her monthly fruits — her healing leaves I11 And yet only the weeping, wrestling soul can lay hold upon the beloved object,18 and embrace it in despite of all the enemy’s struggle to loosen the grasp.13 And even when Almighty power has enabled us to lay hold; the same continual miracle of grace — the same continually renewed effort of faith — is needed to retain it.14 There must be “continuance in the ways”15 — “settled — rooted and grounded.”18 “Keeping the works” holding the beginning of our confidence steadfast “unto the end.”17 Happy is every one that retaineth her. The promises are “to him that overcometh.”18 God honors perseverance in the weakest saint.

What think we of this lovely description of wisdom’s blessings? It is no fancy picture, but Divine reality. Rest not, till thy .heart is filled with its substance. Take it to the Lord in prayer, and ere long, thou shalt rejoice in thy portion.

19. The Lord by wisdom hath founded the earth: by understanding hath he established (Marg. prepared,) the heavens. 20. By his knowledge the depths art broken up, and the clouds drop down the dew.

1 Such as Psalm xxxii. 11; xxxvii. 4. Phil, iv 4. 1 Thess. v. 16. Comp. tht warning Deut. xxviii. 47.

2 Psalm xcvi. 11 — 13; xcviii. Isa. xliv. 23; Iv. 12, 13.

3 Phil. iii. 3. Comp. Acts ii. 46, 47. * 2 Cor, vi. 10; viii. 2. 1 Peter i. 6 — S. 6 Jer. ii. 17 — 19. Hos. v. 15; vi. 1. 6 Rev. ii. 7.

T Diodati in loco. 8 Gen. iii. 22 — 24. 9 Heb. x. 19 — 22. 10 Can. ii. 3.

11 Rev. xxii. 2. 12 Gen. xxxii. 26-28. Hos. xii. 3. 4. Matt. xi. 12.

14 1 Tim. vi. 12. is isa. friv. 5. John viu. 31. M Col. i. 23; ii. 7.

Rev. ii. 26. Heb. iii. 6, 14. is Rev. ii. iii.

3SJ EXPOSITION OF THE BOOK OP PROVERBS.

We have seen wisdom, as it is in man, with all its enriching blessings. Here we behold its majesty, as it is in the bosom of God and gloriously displayed in his works. * Hereby he sheweth, that this wisdom, whereof he speaketh, was everlasting; because it was before all creatures, and that all things- — even the whole world — were made by it.’1 Behold it founding the earth “upon nothing;” and yet “so sure, that it cannot be moved.”2 See how this great architect hath established the heavens, fixing all their bright luminaries in their respective orbits3 — ’ such a glorious canopy set with such sparkling diamonds.’4 Each of these departments declares his knowledge. In the earth — breaking up the depths — gathering them up into rivers and streams for the refreshment of man.5 In the heavens — collecting the moisture into dew — dropping down fatness upon the parched ground ;• each of these countless drops falling from this Fountain of life.7 Thus does every particle of the universe glitter with infinite skill.8 The earth — its pavement, and the heavens — its ceiling — “declare the glory of God.”9 How beautiful is the uniformity of the two great systems of God! Both are the work of the same architect. Both display the wisdom and knowledge of God.18 The universe is a parable — a mirror of the gospel. Does not the manifestation of these Di vine Perfections in the field of Creation open a rich provision for our happiness? And does not their more glorious exhibition iri the great work of redemption, fill us with a/taring praise? “O the depth of the riches both of the wisdam and knowledge of God.”11

21. My son, let them not depart from thine eyes: keep sound wisdom and discretion; 22. So shall they be life unto thy sowZ, and grace unto thy neck.

Again we listen to wisdom’s voice. Her repetitions are not “vain repetitions;” but well fitted to impress upon youth12 the

Notes to the Reformers’ Bible. 2 Job xxvi. 7. Psalm xciii. 1.

Gen. i. 14 — 16. Psalm cxxxvi. 5. Jer. x. 12; li. 15.

Leighton’s beautiful fragment on Psalm via. Works, Vol. ii.

Chap. viii. 24 — 29. Gen. i. 9, 10. Job xxxviii. 8 — 12. Psalm civ. 8 — 13.

Gen. xxvii. 28, 29. There is a philosophical difficulty in supposing “the clouds to drop clown the dew,” which is known to be the moisture rising from the lower region, sometimes a very few feet from the earth. Perhaps, however, the original may mean the air generally, thereby including the lower region. — See Geier in loco. 7 Job xxxviii. 28. 8 psaim cjv. 24.

9 Psalm xix. I. 10 John i. 1 — 14. Eph. i. 8; iii. 9. Col. i. 13 — 17.

11 Rom. xi. 33. Full of profound thought are the words of our admirable Hooker — ‘That which moveth God to work is goodness; that which ordereth his work is wisdom; that which perfecteth his work is power. All things, which God in these times and seasons hath brought forth, were eternally and before all time in God; as a work unbegun is in the artificer, which afterwards bringeth it into effect. Therefore whatsoever we do behold now in this present world, it was enwrapped within the bowels of Divine mercy, written in the book of eternal wisdom, and held in the hands of Omnipotent power; the first, foundations of the earth being as yet unlaid. So that all things which God hath made are in that respect the Offspring of God. They are in him, as effects in their highest cause. He likewise is actually in them, the assistance and influence of Deity being their life.’ — Book V. lvi.

12 Tsa. xx viii. 9, 10.

Weight of her instructions. As thy much loved treasure — as thy daily guide — let them not depart from thine eyes* Worse than valueless are they, if received as notions; of inestimable price, if kept as principles. Man’s instructions reach only “the form of know ledge.” God’s teaching is sound wisdom* — full of light and substance — transfiguring divine truth with heavenly glory. There fore keep it close to thine heart. Exercise it in that practical discretion, which disciplines all our tempers and duties. Man’s wis dom — how utterly devoid is it of all glow and energy! The soul, is “alienated from the life of God,”4 is in a state of death, ’ until the entrance of God’s word giveth light and understanding,5 — “the light of life.”6 The excellency of this knowledge is, that “with this light and understanding,” — “it, giveth life to them that have it.”7 Every truth under its influence springs up into the new creature with heavenly glow, and with all the grace of “the beauty of the Lord,”8 outshining, even in the most despised garb, the richest glory of an earthly crown.

23. Then shalt ihou walk in thy way safely, and thy foot shall not stumble. 24. When ihou liest down, thou shall not be afraid: yea, ihou shalt lie down, and thy sleep shall be sweet. 25. Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. 26. For the Lord shall be thy confidence, and shall keep thy foot from being taken.

The habitual eyeing of the word keeps the feet in a slippery path.’ David from inattention to wisdom’s words “well nigh slipped.“10 Peter from the same neglect fearfully stumbled.11 But our sleeping hours, no less than our waking steps, are divinely guarded.” So he giveth his beloved sleep.“12 “Underneath them are the everlasting arms.1’13 They enjoy a childlike repose, sleeping in his bo som without fear. Thus did David ’ sleep in God, and in a state of salvation,’ amid the tumultuous warfare with his undutiful son.14 Such was the sleep of Peter in prison — in chains — between two soldiers — on the eve of his probable execution — when “there seemed but a step between him and death.” Yet in such a place — in such company — at such a moment — did he lie down so fearless, and sleep so sweetly, that an angel’s stroke was needed to awaken him.15 What would not many in troublous times — waking at every stir — give for one night of this sweet sleep! And yet how *nany such nights have we enjoyed; waking, as Jacob on his

1 Comp. Phil. iii. 1. 2 Pet. i. 12.

2 Comp. Chap. vii. 1-3. Deut. iv. 9; vi. 8. Jos. i. 7 8

3 Chap. ii. 7. 4 Eph. iv. 18. s psaim cxix. 130.! iohn V1U- 1* 7 Ecc. vii. ,12. Comp. Chap. iv. 22: vi. 23,

8 Psalm xc. 1 /; cxhx. 4. Com. Chap. i. 9. ‘Grace to thy jaws,’ is the Douay Version with the Marg. Explanation — ‘Merit for the words of thy mouth.’

9 Chap. iv. 11,12. Psalmxvii.4; xxxvii.23; cxix. 9, 11, 133. w Psalm lxxiii. 2 — 17. 1 Matt. xxvi. 33 — 35, G9 — 75. ia Psalm cxxvii. 2. Comp. cxxi. 3 4.

Deut. xxxiii. 27. Comp. Lev. xxvi. 6.

“‘Obdormit in Deo, et in statu salutis,’ Lyra. — Psalm iii. iv. 8. Compare the beautiful picture, Ez. xxxiv. 25 — 28, in contrast with chap. iv. 16. Deut. xxviii. 66.

Acts xii. 6, 7. Our Martyrologist records of John Rodgers, the Proto-Martyr in the Marian persecution, that ‘on the morning of his execution, being found fast asleep tcarce with much slogging could he be awaked.’ — Fpxe, ri. 699.

stony — we might add — his downy pillow, in the conciousness of our Father’s keeping! But where has been with us, as was with him. the renewed dedication to our God 71

But sudden fear may come. Yet be not afraid.’2’ It is the desolation of the wicked. They must fear.3 But child of God — run you to your confidence, and “be safe.”4 Surely he shall keep thy foot from being taken.5 Noah found this security in the flood of

the ungodly Lot in the destruction of Sodorn6 — the Christians in

Pella in the desolation of the wicked city. Luther sung his song of confidence : — “God is our refuge and strength.”1 In the consummating desolation when it cometh — what will then be the sudden fear — the undismayed confidence? “All the tribes of the earth will mourn” at the sight of their despised Saviour — then their Judge.8 But, “when ye see these things, then look up, and lift up your heads, for your redemption draweth nigh.”9

27. Withhold not good from them to whom it is due, (the owners thereof, Marg.) when it is in the power of thine hand to do it. 28. tiay not unto thy neighbor, Go, and come again, and to-morrow I will give; when thou hast it by thee.

The wise man ‘now comes to practical points. He strikes at the root of selfishness — withholding dues. Many are the forms of this dishonesty, borrowing without payment,10 evading the taxes.11 “keeping back the laborers hire.“12 But the rule probes deeper than this surface, if we have no legal debt to any, we have a Gospel debt to all.13 Even the poor is bound by this universal law to his poorer neighbor.14 Every one has a claim upon our love.15 Every opportunity of doing good, is our call to do so. Our neighbors .are the real owners of our good.16 The Lord of all has transferred his right to them, with a special reference jto” his own brethren.“17 Kindness is therefore a matter — not of “option, but of obligation; an act of justice, no less than of mercy. To withhold it will be our eternal condemnation.18

Christian benevolence will also do good in the kindest manner. Delay is an offence against the law of love. Too often the cold repulse — 6ro, and come again — is a cover for selfishness. There is a secret hope, that the matter will be forgotten, dropped, or taken up by some oilier party. ‘Often an application is put off from mere thoughtlessness. We have it by us:19 but it does not just

1 Gen. xxviii. 11, 18 — 22. *

2 Job v. 21 — 24. Comp. 2 Kings vi. 16, 17. Jer. xxxix. 15 — 18.

3 Isa lvii. 20 21. 4 Chap. xiv.’2(>; xviii. 10. Isa. xxvi. 1, 20. - 5 Psalm xci. 1 — 3. 6 2 Peter ii. 5 — 9. 7 Psalm xlvi.

s Chap. i. 27. Luke xxi. 26. Rev. i. 7; vi. 15 — 17.

9 Luke xxi. 28. Comp. 2 Thess. i. 7 — 10. 10 Psalm xxxvu. 21.

11 The example and admonition of Christ are evidently directed against this iniquity. Matt. xvii. 24 — 27; xxii. 15 — 21.

12 James v. 4. Jer. xxii. 13 — 17. Comp. Gen. xxxi. 7. Deut. xxiv. 14, 15.

13 Rom. xiii. 8. u Eph. iv. 28. Comp. 2 Cor. viii. 1 — 3.

is Comp. Luke x. 29 — 37. 16 Marg.” Gal. vi. 10. Mark ix. 41. Matt. xxv. 35-^0.

18 Matt. xxv. 41 — 45. Comp. Deut. xxiii. 3, 4.

19 See how Job rebutted his friend’s accusation, xxii. 9, with xxxi. 16. Comp. Jame» ii. 15, 1G.

EXPOSITION OF TUB BOOK OF PROVERBS. 3£

now suit our convenience. This is a serious injury to the applicant. A little given in time of need, is more, than a larger sunij when the time is gone by. We should cultivate a quick sensibility of others; putting ourselves as much as possible in their place; not only “doing good,” but “ready to every good work.”1 If we are to “do justly” — which sometimes (as in the punishment of criminals) may be our sorrow; we are, after the example of our God,2 to love mercy ;3 seizing the present, perhaps the only,4 opportunity; rather anticipating the need, than wantonly or thoughtlessly delaying to relieve it.. Thes Gospel presents every neighbor before us, as a brother or sister needing our help, and to be loved and cared for “as ourselves.”6 Why do we not more readily acknowledge this standard? The Lord raise us from our selfishness, and mould us to his own image of mercy and love !7

29. Devise not evil against thy neighbor, seeing he dwelleth securely by fliee. 30. Strive not with a man without cause, if he have done thee no harm.

The command — not to withhold good — is naturally followed by the forbidding to devise evil. The treachery here rebuked was a scandal even to a heathen.8 It is generally abhorred by the world, and should be doubly hated by a godly man. With him all should be clear and open as the day. An evil device against a neighbor, from whatever cause, is a cursed sin.9 But to take occasion from confidence reposed, betrays “the wisdom that descendeth not from above — devilish.”10 Such was the craft of Jacob’s sons against the unsuspecting Shechemites11 — Saul’s malice against David, when under his protection12 — Joab’s murder of Abner and Amasa13

IshmaePs of Gedaliah.14 No trial cuts so keenly.15 This was

one of the bitters in the Saviour’s cup of suffering.16 And many a wounded spirit has been cheered by his sympathy with their poignant sorrow.17

Yet we must guard not only against secret malice, but against causeless strivings. A propensity to embroil ourselves in quarrels18 kindles strife, instead of following the rule of peace.19

i Tit. iii. 1. I Tim. vi. 18. 2 Mic. vii. 18.

3 Ibid. vi. 8. Comp. Rom. xii. 8. 2 Cor. ix. 7. 4 Chap, xxvii. 1. Gal. vi. 10.

s 2 Cor. viii. 10. 6 Lev. xix. 18.

7 Dr. South’s caustic application may be wholesome probing — ‘Was ever the hungry fed, or the naked clothed, with good looks or fair speeches’? These are but thin garments to keep out the cold; and but a slender repast to conjure down the rage of a cravino- appetite. My enemy perhaps is ready to starve; and I tell him; I am heartily glad tcTsee him, and should be very ready to serve him. But still my hand is closed and my purse shut. I neither bring him to my table, nor lodge him under my roof. He

’ asks for bread, and I give him a compliment — a thing indeed not so hard as a stone, but altogether as dry. I treat him with art and outside, and lastly, at parting, with all the ceremonial of dearness. I shake him by the hand, but put nothing into it. I play with his distress, and dally with that which will not be dallied with, — want of money, and a clamorous necessity.’ — Sermon on Matt. v. 14.

8 ‘Fallere eum, qui laesus non esset, nisLcredidisset.’ — Cicero pro Roscio.

a Chap. vi. 14 — 18. Deut. xxvii. 24. Psalm xxxv. 20; v. 20. Jer. xviii. 18 — 20. 1° James iii. 15. n Gen. xxxiv. 13 — 29; xlix. 5 — 7. l2 I Sam. xviii. 22 — 26, 13 2 Sam. iii. 27; xx. 9, 10.” Jer. xli. 1,2.. l5 Psalm Iv. 12 — 14.

is John xviii. 13, with Psalm xli. 9. Comp. Mat4,, xxvi. 46, 58. if Heb. iv. 15. 18 Chap. xvii. 14; xviii. 6; xxv. 8, 9. u Rom. iii. 18,

This spirit is a just hindrance to holiness,1 and inconsistent with a true servant of God.2 Irritable persons strongly insist upon their rights, or what they conqeive to be due to them from others — “Is there not” — say they — “a cause?” But impartial observers frequently judge it to be striving without cause; that no harm has been done — none at least to justify the breach of love; that more love on one hand, and more forbearance on the other, would have prevented the breach; that “there is utterly a fault — Why do ye not rather take wrong.”3 How valuable is a close application of the self-denying law of Christ !4 How earnestly should we seek from himself his meek and loving spirit !5 ‘O Lord, pour into our hearts that most excellent gift of charity, the very bond of peace, and of all virtues; without which, whosoever liveth is counted dead before thee.’8

31. Envy thou not the oppressor (a man of violence, Marg.) and choose none of his ways. 32. For the froward is an abomination to the Lord; but his secret is with the righteous.

What is there — we might ask — to envy in the oppressor? The love of power is a ruling passion: and the slave of his own will enjoys a brutish pleasure in tyranny. Yet little reason have we to envy him — much less to choose his ways.7 Can he be happygoing froward (frontward) the Lord, in perverse contradiction to his will? with the frown of heaven? For ‘he who hateth nothing that he hath made, abhors those who have thus marred themselves. They are not only abominable, but “an abomination” in his sight.’8 Really to be envied — or rather ardently to be desired — is the lot of the righteous — enriched with the secret of the Lord — ‘his covenant and fatherly affection, which is hid and secret from the world.’9 Sinners he hates, but saints he loves. The one is an abomination. The other is his delight. ‘They are God’s friends, to whom he familiarly imparts, as men use to do to their friends, his mind and counsels, or his secret favor and comforts, to which other men are strangers.’10 Communion with himself11 — peace12 — joy13 — assurance14 — teaching15 — confidence16 — an enlightened apprehension of Providence17 — yea, all the blessings of his covenant,13 this is the secret between God and the soul — an enclosed portion, hidden from the world — sealed to his beloved people. Here then — child of God —” dwell in the secret place of the Most

i Comp. Heb. xii. 14. Col. iii. 12 — 15. 2 2 Tim. ii. 24. 3 1 Cor. vi. 1 — 7.

4 Such as Matt. v. 39 — 41. 5 1 Peter ii. 21 — 23.

6 Collect for Quinquagesima Sunday. 1 Cor. xiii. 4 — 7. i Chap. xxiv. 1. Ecc. iv. 1.

8 Henry in loco, chap. vi. 14 — 18; xi. 20; xv. 9. Mic. ii. 1,2. See the Lord’s open judgment, Ex. ix. 16; xiv. 28. Isa. xxxvii. 21 — 38. Acts xii. 1, 2, 23.

9 Notes to Reformers’ Bible.

10 Pool’s Annotations, ‘He loves them dearly as his intimate friends, to whom he communicates the very secrets of his heart.’ — Diodati.

11 John xiv. 21 — 23. 1* Phil. iv. 6, 7. w Chap. xiv. 10. w Rev. ii. 17. s Matt. xi. 25; xiii. 11 — 17; xvi. 17. John vii. 17. 1 Cor. ii. 12, 15.

16 John xv. 15. 17 Gen. xviii. 17, 18. Psalm cvii. 43. 18 Psalm xxv. 14.

High.”1 If he hath given to thee the knowledge of himself, and of thine interest in Him — and to the froward oppressor only worldly advantage — is it not the seal of his love to thee, and rejection of him? Is ii not infinitely more to dwell on high with thv God, than in the vain pomp of an ungodly world?2

33. The curse of the Lord is in the house of the wicked; but he blesseth the h Di lation of the just.

The contrast between the sinner and the saint affects us not only personally but relatively. The curse or blessing of the Lord follows us to our homes. Shall we then envy the wicked — with his cup of earthly joy filled to the brim? The curse of the Lord is in his house3 — a “curse that never cometh causeless.”4 It is my Maker’s curse — How awful, that my being and my curse should come from the same sacred source! It is not the impotent wishing of ill. Could we trace its deadly work, we should see the man wasting, withering, consuming under it. Observe “the roll in the house of the thief, and of the swearer — twenty cubits long” — a long catalogue of woes — “flying” — to mark its swiftness — “remaining in the midst of the house — consuming it, even with the timbers and stones thereof.”5 Is this an idle dream? Surely — but for the blindness of the heart — the wicked would see the naked swoid hanging by a hair over his head, or the awful “hand writing upon the wall,” solemnly proclaiming — “There is no peace — sail.h my God — unto the wicked.”6 Vainly will the proud worm resist. Ahab multiplied his house beyond all human average, as if to set at defiance the curse pronounced against it. Yet at one stroke all were swept away.7 Similar instances8 abundantly prove, whose words shall stand — man’s or God’s.9 “Who hath hardened himself against him, and prospered. Who hath resisted his will?”10

But bright is the sunshine of the just. Not only is the. secret of the Lord with their souls, but his blessing on their habitation. And when he blesseth, who can reverse it ?11 Many a homely cottage, tenanted by a child of Abraham, shines more splendidly, than the princely palace of the ungodly.12 An heir of glory dwells here. A family altar of prayer and praise consecrates it as the temple of Jehovah.13 Promises, like clouds of blessings, rest over it. God has been honored, and God will honor.“14 “They that dwell under his shadow shall return.”15 Is then my house under the curse or

i Psalm xci. 1. 2 ibid. lxxxiv. 10. 3 Mai. ii. 2.

4 Chap. xxvi. 2. 5 Zech. v. 1 — 4. 6 Dan. v. 5, 6. Isa. lvii. 21.

7 I Kings xxi. 20 — 22. 2 Kings x. 1 — 1 1.

8 Jeroboam and Baasha, 1 Kings xiv. 9 — 11; xvi. 1 — 4, 12, 13. — Jehu, 2 Kings xv 8 — 12. Hos. i. 4. — Hazael, Amos i. 4. — Jeroboam, vii. 9. — Jehoiakim, Jer. xxii. 13 — 19

—Coniah 24 — 30. — Esau, Obad. 18. Comp. chap. xiv. 11; xv. 25.

9 Jer. xliv. 28. 10 Job ix. 4. Rom. ix. 19. u Job xxxiv. 27.

12 Job xxix. 4. Isa. iv. 5. Evda at ot 0£u<. ‘The gods are within,’ said the Hea then philosopher of his poor cottage. — P. Taylor in loco.

13 Gen. xii. 8. 2 Sam. vi. 11. Jer. xxxv. 18, 19. 2 Tim. 1. 18. B Hos. xiv. 7.

38 EXPOSITION Ci’1 THE BOOK OF PROVERBS.

blessing of the Lord 7 Let my God be honored in his cwn

that I and mine may be manifestly sealed with the full tokens of

his love.

34. Surely lie scornetli the scorners: but lie gueth grace unto the lowly.

Two Apostles have combined with the wise man, to set out this rule of the Divine government. On no point i.s the mind of God more fully declared, than against pride — the spirit of scorning. It displaces man, and would — if possible — displace God himself. Jealous .therefore of his own glory, he sets himself in battle array, as against the usurper of his prerogative — the rebel against his dominion.2 Witness the Babel-builders3 — Pharaoh4 — -Sennacherib5

the proud opposers of his Gospel6 — all the objects’ of his scorn.

But most hateful to him is the sinner, that will not submit to his righteousness — that scorns the corner-stone of salvation. How fearfully does it then become “a rock of offence” — of eternal ruin 7 Surely without doubt — without way of escape from his frown — he scornetli the scorners.

A lowly spirit — a deep conviction of utter nothingness and guilt — is a most adorning grace. Nor is it an occasional or temporary feeling — the result of some unexpected hateful disclosure, but an habitual princij ,e, ‘: clothing” the man8 “from the sole of the foot to the head.” It combines the highest elevation of joy with the deepest abasement of spirit. And those who sink the lowest, stand nearest to the most exalted advancement. For t; he that scorncth the scorners. givelh grace to the lowly” — “more grace,”9 till his work is perfected in them. He pours it out plentifully upon humble hearts. His sweet dews and showers of grace slide off the mountains of pride, and fall on the low vallies of humble hearts, and make them pleasant and fertile.“10 The Centurion11 — the Ca riaanite12 — the penitent13 — the publican” — such as these are the objects of his favor.15 Their hearts are his dwelling-place.16 Then inheritance is his kingdom.17 The soul swelling with its proud fancies has no room for his humbling grace. Blessed exchange of the little idol of self-esteem for Him, who alone has the right! — when even his own graces are only desired as instruments to set out his glory.

1 James iv. G. 1 Peter v. 5. — The exact quotation of the LXX. save the substitution of GE«? for Kitpi’)?. The Apostle’s quotation of this passage, though somewhat different in the words, is the same in the sense with the original. For scorncj-s in Scripture, are proud, insolent, wicked men. And to rfsist such persons, by rendering their schemes abortive, and by humbling them, is emphatically called a scorning of them.’’ — Macknight on James iv. 6.

•2 nvTwitmi, LXX. 3 Gen. xi. 1 — 11. 4 Ex. xiv. 30.

5 Isa. xxxvii. 33 — 38. 6 Psalm ii. 1 — 4.

7 Rom. x. 3, with ix. 32 — 33. Matt. xxi. 41-^4. 8 1 Peter v. 5.

9 Tames iv. 6. 10 Leighton on 1 Peter v. 5. Comp. also on chap. iii. 8.

n Matt. viii. 5 — 10. 12 Ibid. xv. 19 — 28. 13 Luke viu 44 — 50.

H Ibid, xviii. 13, 14. 15 Isa. lxvi. 2. 16 Ibid. lvii. 15.

35. The wise shall inherit glory: but shame shall be the promotia of fools, (exalteth the fools; Marg.)

This is the last contrast drawn to restrain our envy at the prosperity of the wicked. It carries us forward to elernity. The difference between these two classes is not always shown to man’s vision. But the day cometh, when all shall “discern” in the full light of eternity.2 The wise — -the heirs of glory — axe identified with the lowly3 — the heirs of grace. Our self-knowledge — the principle of lowliness — is the very substance of wisdom. Their inheritance also is one — grace and glory * For what higher glory can there be, than the grace, which “hath redeemed” a vile worm of the earth, “and made him a king and priest unto God ‘l”s Oh! let the redeemed cherish honorable thoughts of their present glory. Be careful to clear it from the defilement and degradation of the world’s dust, and enjoy it in adoring praise to Him, who hath chosen thee to this so undeserved grace.6

But who can tell the glory of the after inheritance — not like this world’s glory — the shadow of a name — but real — solid — ’ an infinite gain in the exchange of dross for down- weight of pure gold.’7 All occasion of sin and temptation are shut out forever. ‘The tree of knowledge shall be without enclosure. There shall be neither lust nor forbidden fruit; no withholding of desirable knowledge, nor affectation of undesirable. The glorified spirits touch nothing that can defile, and defile nothing they touch.’8 But after all. the glory of this glory will be communion and likeness with our Lord — “to be with him — to behold his glory.“9 We need not pry too minutely. Thus much is clear. The value of our inheritance is beyond all price — its happiness unspeakable — its security unchangeable — its duration eternity. The wise shall inherit glory.” They that be wise shall shine as the brightness of the firmament forever and ever.’’1

Oh! will not the fools then discover the vanity of this world’s

glo,-y too late to make a wise choice? Shame is their present

fruit.11 Honor even now sits unseemly upon theih.12 But “what fruit will eternity bring” of those things, whereof they will “then

like Haman upon ms eievaiea gtmows, a ga/uug*»i puiv tu MIU world.’ How solemn and complete will be the great Separation for eternity! “Many that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.”15

1 Verse 31. * Mai. lii. 18.

3 Ver. 34; xi. 2. 4 Psalm lxxxiv. 11. 5 Rev. v. 9, 10.

e ibid. i. 5, 6. 7 Leighton on 1 Peter v. 10.

8 Howe’s Blessedness of the Righteous. Chap. v. xi.

a John xvii. 24. 1 John iii. 2. lu Dan. xii. 3. Comp. Matt. xin. 43.

u Chap xiii. 18; x. 9. Comp. 2 Kings xiv. 24; xv. 9, 18, 24 30.

2 Chapxxvi. 1. Rom. vi. 21.” Estli. vii. 9. 15 Dan xii. 3