Proverbs 8

1. Doth not wisdom cry? and understanding put forth her voice? 2. She

standelh in the top of high places, by the way in the places of the paths. 3. She

crieth at the gates, at the entry of the city, at the coming-in at the doors. 4. Unto you, O men, I call; and my voice is to the sons of man.

LISTEN we now to the calls of heavenly wisdom — to the voice of the Son of God.9 Careless soul! shall this Divine call be

1 Samson — David — Solomon. Neh. xiii. 26. Vestigia terrent — Felix, quern faciunt aliena pericula cautum.

2 2 Kings x. 4. 3 Qeier on ver. 18. Comp. 1 Cor. vi. 18, 20. 2 Cor. v. 14, 15- 4 Gal. v. 24, with Psalm xviii.23. 5 Rom. vi. 2, 3. e Gal. v. 17.

7 Rom. vi. 14, with 1 Cor. ix. 27. 8 Rom. vi. 21. James i. 14, 15.

9 We assume the speaker to be Personal — Essential wisdom. Apart from the general reasons before given, (Notes on chap. i. 20, 2J, 24.) this description could not without unnatural force apply to an attribute. It sets out I. Personal existence — brought forth — brought up — in conjunction with Deity — by Him, (verses 24, 30.) II. Personal’ properties — (I.) set up (anointed, Heb.) from everlasting, for distinct office, (ver. 23.) (2.) The efficient cause in the icork of creation, (verses 27 — 30.) (3.) Having wisdom (ver. 14.) which — as an attribute itself — could not be the property of an attribute — and strength (ver. 14.) an independent quality, not a property of wisdom. (4.) Personal authority, (verses 15, 16.) (5.) Leading into the ways of truth, (verses 19, 20.) (6.) Causing to

EXPOSIilON OF THE BOOK OF PROVERBS. 65

slighted, when the allurements of sin and vanity have had power to arrest thine ear?1 Can ignorance be pleaded? Doth not wis dom cry? and that — not in the hour of darkness, and in the secret corners — but from place to place, in public concourse.2 Loud and unfettered the call — not to devils, but to men: not to the righteous, but to the sons of men — children of guilty Adam. It is the proclamation of the Gospel “.to every creature.”3 Wherever the word reaches, the offer is made. Wherever a lost sinner be found on this side of the grave, the free welcome of the Gospel meets him. If he be not saved, he is more lost than ever. His ruin lies at hb own door.4

5. O ye simple, understand wisdom; and, ye fools, be ye of an understanding heart. 6. Hear: for I will speak of excellent things; and the opening of my lips shall be right things. 7. For my mouth shall speak truth; and wickedness is an abomination to my lips. 8. All the words of my mouth are in righteousness; there is nothing froward or perverss in them. 9. They are all plain to him that understandeth, and right to them that Jind knowledge. 10. Receive my instruction, ynd nots silver; and knowledge rather than choice gold. 11. For wisdom is better than rubiss; and all the tilings that may be desired are not to be compared to it.,

The great Teacher calls the simple and fools to hear.5 And where else can they hear such excellent things? Worthy are they of the attention of princes — his glorious person — his everlasting covenant — his rich and sovereign love to sinners.8 Often does the truth of God, by the tradition of men,9 or the subtilty of the father of lies,10 become virtually a principle of error.11 But here all is unchangeable righteousness. There is no froward perversion. Every such wickedness is an abomincftion.’1*

But are they within the reach of the multitude? They — who “lean to their own understanding;“13 who care more to be learned than to be holy; who value the tree of knowledge more than the tree of life; who desire” meat for their lust,” rather than manna for their souls — Such indeed make difficulties for themselves. The “voice out of the whirlwind” rebukes them, as” darkening counsel

inherit, (ver. 21.) III. Personal affections — hatred, (ver. 13.) love, (ver. 17.) joy, (verses 30, 31.) IV. Giving personal promises, (ver. 21.) V. Commanding obedience as a matter of life and death, (verses 32 — 36’.) Whether Solomon fully understood his own words, may be a question. 1 Pet. i. 10. But receiving the words as from God; weighing their natural force; comparing them with Scripture parallels, we doubt not that they describe — not an attribute, but a Person — Eternal — Omnipotent — in the endearing relation to man — Creator — Mediator — Saviour. We may add, that this interpretation is generally accredited by the Christian Fathers.

1 Chap. vii. ’ 2 chap. vii. 8, 9, with i. 20, 21; ix. 3. Psalm xlix. 1, 2.

3 Mark xvi. 15. 4 Matt, xxiii. 37.

5 Rather than silver. See next clause, and comp. Hosea vi. 6.

6 Chap. i. 22; ix. 4, 5. Heb. princely. 8 Verses 12 — 31.

9 It was a keen reply of one of the Martyrs, when asking of Bonner’s Chaplain — ‘la not God’s book sufficient for my salvation?’ — the answer was — ‘Yes, it is sufficient for our salvation, but not for our instruction.” God send me the salvation, and you the instruction!’ — Exam, of Thomas Hawkes, Foxe vii. 100.

10 Comp. Matt. iv. 6, 7, with Psalm xci. 11. ’ n Jal. i. 7 -9

* Chap. xxx. 5. Psalm xix. 9; xxxiii. 4; CM. 152. 160.
13 Chap. Hi. 5. 1 Cor. i. 20; iii. 18.

rtlj EXPOSITION OF THE BOOK OP PROVERBS.

by words without knowledge.“1 But ’ the word of God is easy to all that have a desire to it, and which are not blinded by the prince of this world.’2 The “babes” are taught of God.3 He not only unfolds the truth, but opens their hearts to receive it. There will indeed be great depths. But they will grasp important, saving, truths, Here ’ the wisest Solomon may fetch jewels for ornament, and the poorest Lazarus bread for life.’4 — Come then — sinner — “sit,” with one of old, “at the feet” of thy Divine Teacher. Deceive his instruction, more precious than silver or fine gold.5 Enrich thyself with his satisfying and enduring treasures, compared with which all the things that may be desired are lighter than vanity.6 And will not the children cf God daily draw more abundantly from these treasures? Oh! let them not be — like the pomp of this world — the object of gaze, but of active desire and increasing enjoyment.

12. I wisdom dwell with prudence, and find out knowledge of witty {mentions.

How adorable is the Being here. before us! His glorious perfections, each dwelling with the other in such harmonious combination! All the witty inventions of science, are ultimately traceable to this heavenly source.7 But his great mind was soaring far beyond. Now before his eyes was the vast discovery of man’s salvation,8 found out, not by laborious investigation, but by the intuition of the Infinite God-head. Here is his most splendid display of wisdom9 dwelling with prudence — wisdom contriving for the highest end; prudence directing the most effective means. The same perfect combination ‘controls all his arrangements, both as “the Head of the Church,”10 and “the Head over all things to his Church,”11 for her present good, and his eternal glory. And what owe we individually, to “the riches of his grace, wherein” — by the removal of insuperable difficulties, and the communication of suitable grace — “he hath abounded towards us in all wisdom and. prudence!”™

Prudence is commonly thought to be only a moral quality. Here we see it to be an attribute of Deity. The humanity of our beloved Lord was filled with this perfection.13 With what Divine acuteness of wisdom did .he find out the knowledge of the inventions of his enemies, and put them to shame !H And how did this combination of prudence restrain him from hasty confidence,15

1 Job xxxviii. 1, 2.

2 Reformers’ Notes. Comp. chap. xiv. G; xvii. 24. ‘What wonder, if the unlettered nud despised Christian know more of the mysteries of Heaven than the naturalist, though bt”h wise ard learned 1 Christ admits the believer into his bosom; and He. is in the bo*om of the Father.’ — Leighton’s Sermon on Heavenly Wisdom.

Matt. xi. 25; xviii. 4. 4 Bishop Reynolds on Hos. xiv. 9, s Verse 19; xvi. 16. Job xxviii. 15 — 19. Psalm xix. 10; cxix. 127.

Ch-v- in. 15.

7 Ex rxxi. 3 — 6; xxxv. 30 — 35. 1 Chron. xxviii. 1, 2. Isa. xxviii. 24 — 29.

8 Vto’** 22 — 31. 9 Eph. iii. 10. l° Col. i. 18. Eph. i. Sfi* VCIP-QS 7, 8. 13 Isa. xi. 2.” Matt. ix.4 — 8; xxii. 15 — 46:

Job* li. 23, 24.

remove him from prem; .ture danger. and preserve him from giving needless offence !2 Praised be our God for such “treasures- of wis dom” hid in “our glorious Head,” ready for distribution for every emergency of his people’s need !3

13. The fear of the Lord is to hate evil: pride, and arrogancy, and Ike evil way ind thefroward mouth, do I hate.

Such is the holiness of Divine wisdom! She dwells with prudence. But she cannot dwell with evil. Therefore the fear of the Lord, which is her very nature, is to hate evil4 Thus of pride in all its branches — arrogancy of spirit, the evil way, and thefroward mouth — the wisdom of God declares without reserve — I hate them.5 How clearly did he mark his hatred in the days of h* flesh by the full exhibition of the opposite grace! “The Son of man came not to be ministered unto, but to minister.”6 A proud disciple of a lowly Saviour! how offensive is this contradiction to our Master! What a cause of stumbling to the world!

14. Counsel is mine, and sound wisdom: I am understanding; I have strength.

This counsel, as we have just hinted,7 is not, as with man, the fruit of deliberation, but Divine intuition. It is not, that it flows from him; but that he is himself the essence — the Fountain-head.8 It is not, that he hath understanding to order and govern the 1 world. But he is understanding. All is in Him. All is derivable from Him.9 “His understanding is infinite — His strength Almighty, everlasting.”10 Thus we adore Him, we rest, in Him, as the great “Counsellor”11 — One with his Father in the everlasting plan of salvation12 — One with his Church; undertaking her cause ;13 guiding her in all her difficulties and perplexities ;14 His self-existent power ever ready to execute the purpose of his counsel.15 Be hold him then,’ surrounded with the majesty of his mighty perfections Christ the power of God, and the wisdom of “God.”11 In

all thv doubts and anxieties — counsel is mine and sound wisdom.11 In all thy conflicts and weariness — I have strength.1* See him as Man, filled with these Divine perfections.19 Remember his fulness is thy portion.20

15. Bymekinys reign, and princes decree justice. 16. Byrne princes rule, ana noblss, even all the judges of the earth.

Another glorious contemplation of this Divine Person! He

i Matt xii. 14 — 16. John vi. 15. 2 Matt. xvii. 27.

3 Col. i. 19; ii. 3. 4 Chap. iii. 7; xvi. 6.

s Chap vi. 10 — 19; xvi. 5. Comp. Psalm xlv. 7. Zech. viii. 17.

6 Matt xx 28. Comp. xi. 29. Luke xxii. 27. 7 See on verse 12.

8 Isa. xl. 13, 14. Rom. xi. 34. 9 John i. 9.

1° Psalm cxlvii. 5. Isa. xl. 28; xxvi. 4. u Isa. ix. 6.

12 Zech. vi. 12, 13. 13 Ibid. iii. 1. 14 Isa. Ixni. 9-14.

is Ibid, verses 1 -6. Psalm lxxxix. 19. Comp. Job ix. 4; xii. 13, 16 Dan u. 20 is 1 Cor i 24 17 Isa. xlviii. 17. 18 Ibid. xl. 28, 29.

is Ibid xi’ 2 ’ 20 1 Cor. i. 30. Col. ii. 10.

pror.l:iiins himself to be the source of power and authority, no less than of counsel and wisdom. “KING OF KINGS was the” mysterious “name written upon his vesture.“1 Yet his crown do’es not displace the regal diadem from the brow of earthly princes; nor is the sceptre to fall from their hands. These ensigns of power are to be held, but in subordination to his own. By me Icings reign — not only by my permission, but by my appointment. They bear my name. They are stamped with my authority. Proud anarchy disputes the prerogative, and traces the authority to the people; only that they may cast off the yoke of God, and “do that which is right in their own eyes.“3 Scripture politics lay down the offensive truth — “there is no power but of God; the powers that be are ordained of God. They are ministers of God,” not servants of the people.4 Government in all its administrations kings, princes, nobles, judges — is a Divinely-consecrated ordinance.5 Every kingdom is a province of the Universal empire of the “King of kings.” Men may mix their own pride, folly, and self-will with this appointment. But God’s providential counter working preserves the substantial blessing. Yet if “the power be exclusively of God,” then is wisdom, by whom kings reign, the very essence and person of God. And here is our rest, our anchor in this world’s agitating storm. “The government of the world is on the shoulders” of “the Head of the Church.** All things — all power in heaven and in earth — is delivered unto him of his Father.7 “The Lord reigneth; let the earth rejoice.”8

17. Hove them that love me; and those that seek me early shall find me.

Now behold the grace of this Divine Person to his loving chil dren. None by nature are interested in it.9 But such is the freeness of his grace, that he first implants love in their hearts, and then he cheers them with the assurance of his own love.10 Thus the first kindling of the flame is of Him. We love, because we are drawn.11 We seek — not by the impulse from within, but by the grace from above ;12 and seeking we find.13 But it must be early seeking — the first desire of the heart1* — the object of our

1 Rev. xix. 12 — 26. Comp. i. 5; xvii. 14.

2 Ex. xxii. 28. Psalm lxxxii. 6, with John x. 35.

3 Judges xvii. 6; xix. 1; xxi. 25. Comp. Hos. viii. 4. 2 Peter ii. 10. Jude 8. s Psalm lxxv. 7. Jer. xxvii. 5 — 7. Dan. ii. 21, 37. 38; iv. 25, 32; v. 18. Comp. John xix. 11. It is interesting to trace this acknowledgment even in the darkness of Heathenism — Kings inheriting their sceptre from Jove; Magistracy consecrated by Augurs — the Assessors and Counsellors of Jove.

6 Isa. ix. 6.

? Matt. xi. 27. xxviii. 18. Scott remarks the plural number in the original, M seem ing to agree with the prediction of righteous kings and rulers in the latter timen of the Church. Comp. Psalm lxxii. 1 — 3. Isa. xlix. 23; Ix. 16, 17. See the national blessing of godly rulers — 2 Chron. ix. 8. Isa. i. 26.

s Psalm xcvii. 1. 9 Rom. viii. 7. lo 1 John iv. 19, with Jchn xi. 21.

n jer. xxxi. 3. 12 Chap. xvi. 1. Psalm cxix. 32.

13 Isa. xlv. 19. Jer. xxix. 13. Matt. vii. 7, 8.

M Chap. i. 28. Psalrr lxiii. 1. Hos. v. 16, with Matt. vi. 33.

dearest devotion and choice. It must be early in the day — when our mind is most free; — the first-fruits of our time, consecrating the whole to him. Take care that we see his fa.ce first, before any other; else will our lamp be untrimmed. our soul estranged from his presence, our heart unready for his service. Let it be the early breaking in of the day of grace* — the improvement of the first — who knows that they be not the only, opportunities of salvation.“3 Never can it be too soon to seek. But how many have found it too late !4 And, oh! let it be early — the dawn of life5 — giving to the Lord “the kindness of youth” — “the first love” — before it has been devoted to the world; before sin has hardened the heart; be fore habits of sin have been formed and fixed. Children! Here is a word and promise for you. Remember — the bud of life is specially acceptable to God6 — specially honored by him.7 Is it reasonable to offer the flower of youth to Satan, and reserve only the dregs of life for your Saviour ?8 Every day you lose a world of happiness, you bind a chain of sin, you take a step to hell. Come then, and answer the call that is drawing you to Him, who is worthy of all.9 Never will you regret that you have come too soon. But many have been the sorrowing cries — Lord ‘I have loved thee too late.’ Corne then by his help, and, in dependence on his grace, make him your first — your present choice. Lay claim by faith to this promise to early seekers; and you shall find.

18. Riches and honor are with me; yea, durable riches and righteousness. 19. My fruit is be’ie* than gold, yea, than Jine gold; and my revenue than choice silver.

20. / lead in the way of righteousness, in the midst of the paths of judgment:

21. That I may cause those that love me to inherit substance; and I will Jill their treasures.

What a treasure do early seekers find! This fading world is too poor a portion.10 Theirs are durable riches of eternity11 — the honor of “reigning” as kings “in life”12 — a righteousness, in which they are accepted with God, and conformed to his image.1.3 Is not this fruit and revenue better than the choice silver ?14 And then, when our way is shut up, how valuable is wisdom’s counsel !15 — so carefully leading in the midst of the paths — ’ at a distance from the extreme’16 on either side of the narrow way. Thus the sober-minded Christian is equally remote from formal service and enthusiastic delusion. His apprehensions of truth are alike distinguished from the dryness of system, and from loose unconnected

1 Job. i. 5. Psalm v. 3; cxix. 147. Isa. xxvi. 8, 9. Mark i. 35.

2 Job viii. 5 — 7. Isa. Iv. 6. 2 Cor. vi. 2.

3 Chap, xxvii. 1. Heb. iv. 7. * Matt. xxv. 6 — 12. Luke xiii. 24, 25. 5 1 Kings xviii. 12. 2 Chron. xxxiv. 3. 6 HOS. xi. 1 — 4.

i I Sam. ii. 18; iii. 19. Psalm xcii. 12, 15. 8 Mai. i. 8.

9 1 Sam. iii. 9. Psalm xxvii. 8. Jer. iii. 4. 10 Psalm xvii. 14, 15.

“Matt. vi. 19, 20. Luke x. 42. Rev. iii. 18. w Rom. v. 17; viii. 17. Rev. i. 6. Rom. iii. 22, with xiii. 14. Eph. iv. 24. n Verses 10, 11; iii. 14, 15. Ecc. vii. 12. is Chap. iii. 6; iv. 11, 12; vi. 22. Isa. xlviii. 17; xlix. 10. Scott Chap. iv. 25 — 27.

principles. The intelligent and spiritually-minded Churchman ia alike separate from exclusiveness or idolatry on the one side, arid from indiscriminate Christianity on the other. He values highly his Scriptural ordinances; yet he neither mistakes them for the substance of the gospel, nor does he substitute self-willed effervescence in their room. This is the true via media — Christian anity, consistency, and fruitfulness. Here also is substance — things that have a being, in contrast with “things that have not”1 — solid realities2 — “faith substantiating things that are hoped for.”3 Here is no yawning vacuum; ikit a grand object to give interest to life — to fill up every vacancy in the heart. All that we could add from the world would only make us poorer, by diminishing that enjoyment of God. for the loss of which there is no compensation. There is one point — only one — in the universe where we can look up, and cry with the saintly Martyn — ‘With thee there is no disappointment T4 Here all is sure possession, even while the earnest only is in hand.6 Do we ask — Whence does this substance come? Man had no part in deserving it. Free grace, not free will — is the procuring cause. It is an inheritance6 — endowed with such a royal — yea — Divine bounty, that the glorious Giver proclaims — In-ill Jill their treasures. And will not the countless throng o*f the redeemed unite in the testimony — One Christ hath abundantly filled us all?

22. The Lord possessed me in the beginning of his way, before his works of old.

23. / was set ify from everlasting, from the beginning, or ever tJte earth was.

24. When there were no depths, I teas brought forth: when there were no fountains abounding with water. 25. Before the mountains were settled, before the hills was I brought forth: 26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28. W hen he established the clouds above: when he strengthened the fountains of the deep: 29. When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30. Then I was by him, as one brought up with Mm: and I was daily his delight, rejoicing always before him: 31. liejoicing in the habitable part of his earth; and my delights were with the sons of men.

. What strong figure of speech can suppose an attribute here? So glorious are the rays of eternal supreme Deity, distinct Personality, and essential Unity; that now undoubtedly stands before us that mysterious, ever-blessed Being — “the Word, who was in the beginning with God, and was God.”8 Curiously to pry into the mode of his subsistence, would be “intruding into those things which we have not seen.”9 To receive his own revelation of him self is our reverential privilege.

How clear is his essential unity with the Father! The Lord possessed me10 — present with him in the bosom of Deity. I was 2 Isa. xxix. 8, contrasted with Isa. lv. 2. 3 Heb. xi. 1. * Journals, Vc I. ii. 130 s Hob. x. 34. e aiattp xxv. 34. Eph. i. 11. 1 Peter i. 4, 5. i RCV. xxj. 6 8 John i. 1, 2. 9 Col. ii. 18. Comn. 1 Tim. vi. 16.

10 LXX. and Syriac Translation — ’ cr rated’ — most vjiwanantable — one of the main pillars of the Arian heresy.

by Him in the same essence and blessedness.2 Such was” the

glory, which he had with the Father before the world was.“* Neither” man nor angel could declare it. The mode of his existence in the Godhead is generation — I was brought forth — “the oniybegotten Son”4 — a term, which it is much safer to adore than to expound, expressing, as it does, what is unsearchable. * Take cafe,’ saith an old expositor, ’ that in this generation we invent no thing temporal, carnal, or human. But rather let us worship this generation, beholding it by faith; and let us take heed from searching further than Scripture doth teach us thereof. Other wise we should deserve to be blinded and punished for our great curiosity.75

Nott less clear is his eternal existence — in the beginning* of the way of God — coeval with “his eternal counsels. Before his works of old7 — set up — anointed? — from everlasting for his covenant offices* — -destined and advanced to be the Wisdom and Power of the Father, Light and Life, and All in All, both in the creation and the redemption of the world.10

Connected with his eternity was his agency in the work of Creation. Before the works was he brought forth. But when they were in operation, he was there — and that not, like “the sons of God,” interested spectators;11 but an efficient cause.12 The whole detail of the creative work is brought out, that uncreated Wisdom might be displayed in clear and undoubted glory. Most fully therefore is here set forth ’ the Divinity and eternity of Wis dom; meaning thereby the eternal Son of God, Jesus Christ our Saviour.’13

1 John i. 2. Geier remarks, that out of above sixty instances, where this preposition occurs, not one can be produced, where vicinity is not supposed, between two distinct persons or substances.

2 Ibid. x. 30. 3 Ibid. xvii. 5.

4 Ibid. i. 18; iii. 16. Col. i. 15, — ’ begotten before every creature.’ Eishop Middleton on the Greek article in loco.

5 Cope (Michael) -Exposition of Proverbs. ‘4to. 1580.

6 Holden strongly advocates the Translation — supported by many Ancient Versions, and some of the best Critics (See-Poole’s Synopsis) — ’ the beginning of the way’ — and expounds it — ‘That Jehovah possessed by an eternal generation, Wisdom or the Son, who is the origin, or efficient cause, of all the works of God.’ — Comp. Col. i. 18. Rev. iii. 14, also, i. 8; xxii. 13. Geier and other accredited authorities prefer the received version upon critical grounds. * Holden’s remark however holds good on either hypothesis. — ‘It is scarcely possible in the whole compass of the Hebrew language to select terms more expressive of the eternity of Wisdom, than those which Solomon employs from this verse to the thirtieth.’

7 Contrast Job xxxviii. 4, 5. Comp. verses 23 — 25, with Psalm xc. 2 — the sublime adoration of the eternity of God. Comp. also Ex. iii. 14, with John viii. 58. Mic. v. 2. Rev. i. 11.

* 8 Heb. Anointing was the inaugurating ceremony in the consecration of prophets, priests, and kings — a figure of the eternal consecration of Messiah to those high offices. Comp. 1 Kings ‘xix. 16, with Isa. xlii. 1; lxi. 1. Ex. xxix. 7, with Psalm ex. 4. 1 Sam. x. 1; xvi. 13. 2 Kings ix. 6, with Psalm ii. 6. Marg. xlv. 6, 7.

9 1 Peter i. 20. 10 Henry in loco. Comp. Eph. iii. 9.

11 Job xxxviii. 6, 7. Heb. i. 2.

14 John i. 3. Col. i. 16. Even in the creation cf man — perhaps here alluded to a* the highest part of the dust of the world, — he was a o-worker. Gen. ii. 7, with i. 26.

12 Reformers’ Notes. *
“72 E: POSITION OF THE BOOK OF PROVERBS.

Ncxf lie describes, the unspeakable blessedness of his commu* nion with his Father. I was by him as one brought up with him — embosomed in him as the object of daily delight,* rejoicing before him as the Fountain arid Centre of infinite joy. All this mutual intimate satisfaction and delight had respect to the beginning of the way of God — his eternal purpose, and “the counsel of peace which was between them both.”2 Here it was that the Father once and again proclaimed him to be his delight — “His elect, in whom his soul delighted — his beloved Son, in whom he was well pleased;”3 ’ willing that by the Son we should approach to him; in the Son we should honor and adore him; and honor the Son as himself.’4

Yet how deeply interesting is it to see him rejoicing, not only before his Father, but in the habitable part of the earth. Here indeed was to be the grand theatre of the work, that should fill the whole creation with wonder and joy.5 Here “the Serpent’s head was to be visibly bruised,”6 the kingdom of Satan to be destroyed, precious “spoil to be divided with the strong.”7 Here was the Church to be framed as the manifestation of his glory — the mirror of all his Divine Perfections.8

But the wonder of wonders yet remains — that he. who was his Father’s infinite delight, and infinitely delighting in him, should find his delights from ail eternity in the sons of men — that he should, as it were, long to be with us — that he should solace his heart with the prospect — that he should anticipate the moment with joyous readiness ;9 that he should pass by the far nobler nature of angels “to take hold of man”10 — to embrace man as one with his All-per feet self! But though he foresaw how they would despise, reject, and put him to shame; yet they were the objects of his everlasting love11 — the purchase and satisfaction of the “travail of his soul”12 — the eternal monuments to his praise.13 Yes — thou adorable Redeemer, nothing but the strength of thine own love could have brought thee out from the bosom of ineffable delight to suffer such things for such sinners! But this was the joy set before thee, for which — unfathomable love! thou wast content to “endure the cross, despising the shame.”14

32. Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. 33. Hear instruction and be wise, and refuse it not.

1 Comp. John i. 18 — the only-begotten Son, who is in the bosom of the Father — ’ exhibiting at once’ — as Dr. Jamieson admirably observes — ’ the ideas conveyed by both the terms — brougJd forth and brought up. Vindication of Doctrine of Deity of Christ, i. 224. Holden with some others prefers the rendering — ‘Fabricator’ — for brought up. But the scope appears to be — not the power of Messiah — but the mutual delight and Communion between himself and his Father, as it were, never absent from each other.

2 Zech. vi. 13. 3 Isa. xlii. 1. Matt. iii. 17; xvii. 5. Comp. Col. i. 13. Gr. 4 Quoted by Scott. 5 psalm xcviii. Isa. xliv. 23.

e Gen. iii. 15. Heb. ii. 14, 15. 1 John iii. 8

7 Isa. liii. 12. Luke xi. 21, 22. 8 Eph. iii. 20. 21.

9 Psalm xl. 6-8. Heb. x. 7. w Hel>. ii. 16. Mar. Jer. xxxi. 3.

12 I3a. liii. 10, 11. 13 Ibid. Iv. 13.

w Heb. xii. 2. See Cowper’s beautiful Paraphrase, Olney Hymns, B. i. 52.

Now therefore hearken. It is no mean and undeserving person that calls. It is none other than the Wisdom of God; the source of all light and knowledge;’ the King of kings;2 the loving rewarder of his children, specially of his young children ;3 the rich portion and unfailing guide of his people.4 Look at him once again in his Divine glory, as “the only begotten Son of God;”5 the Mediator in the everlasting Councils of Redemption ;6 the Almighty Creator of the world ;7 the adorable Friend of sinners.8 It is he that calls the children of men to hearken. And how should nis Divine Majesty and condescending love endear his instruction to us !9 Yet his promised blessing belongs only to practical hearing — to those that keep his ways.10 For this obedience — that we may /tear, arid be wise — sovereign grace must open the heart, and give the ear.11 The guilt of refusing is inexcusable — a resolved will against the most gracious call.12

Now therefore hearken, O ye children. Oh! happy moment, when the soul is made “willing in the day of his power:”13 when “the bands of love are drawing”14 us unto him! The cold, dead indifference is gone. The enmity is slain. And who will but now joyfully swear fealty — yea, count it his unspeakable delight to take such a yoke — to be bound to such a service T O my Prince! my Saviour! thou hast based thy dominion on thy blood. Thou hast purchased thy right by thy cross.15 Thou-rulest only that thou mightest save. Take to thyself the glory of thy victory. T ain thine — not my own — for ever.

34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 35. For whoso fndeth me Jindeth life, and shall obtain favor of the Lord. 36. But he that sinnsth against me wrongeth his own soul: all they that hate me love death.

This is the hearing of faith — the voice of Christ to the inward ear — the impression of his word upon the heart.18 The effect is unwearied diligence and patient expectation; like that of the priests waiting at the doors of the tabernacle for the assured blessing ;17 or the people watching at the temple gates for his return from his holy ministrations-.18 This free and habitual attendance upon Sacred Ordinances forms an healthy appetite for Divine nutriment. The slight professor excuses himself from this “weariness“19 by the fear of legality, or the danger of overvaluing the means. But is there not at least equal danger of undervaluing the means, to which our gracious Lord has annexed a promised blessing? If in gazing on the heavenly Jerusalem the Apostle” saw no temple

i Verses 12 — 14. 2 Verses 15, 16. 3 Verse 17. Comp. Heb. xi. 6.

* Verses 15 16. 5 Verses 22, 24. 6 Verse 23.

1 Verses 27 — 30. 8 Verse 31.

9 See how the Father manifested the glory of his Divine Son to give constraining force to his instructions. Matt. xvii. 1 — 5.

1° Isa. Iv. 2, 3. Luke xi. 23. John xiv. 21 — 23. James i. 25.” Chap. xx. 12, with Acts xvi. 14. Acts iii. 22, 23. Heb. ii. 1 — 3; x. 25.

Psalm ex. 3. u Hos. xi. 4. 15 1 Cor. vi. 19, 20. Comp. Rom. xiv. 9.

M John v. 2). Rev. iii. 20.” Ex. xxix. 42. M Luke i. 10, 21. 19 Mai. i. 13.

therein,“1 what right-hearted Christian will doubt, that the life-blood of his soul consists, while on earth, in “loving the habitation of God’s house, and the place where his honor dwelleth?“2 To be, like the servants of the temple, watching daily at the gates — when not involving the neglect of other imperative obligations — would doubtless bring an enriching blessing. 3 Under all circumstances Wisdom’s child will be familiar with Wisdom’s gates. The Wee/city as well as the Sabbath assemblies will be his delight. The •” way by the footsteps of the flock, beside the Shepherd’s tents” will be his constant resort.4 All the ordinances of prayer — - meditation — Scripture-reading — godly conference, will be his salutary provision. When it is not so — when the common routine satisfies — when the intervals between the Sabbath, pass without any appetite for food, or any eifort to seek the bread of the sanctuary — Christian, is not thy pulse beating feebly? Hast thou not lost a message, many a precious message — from thy Lord ?5 Doth not he speak to thee —” Be watchful, and strengthen the things that remain, which are ready to die.’’6

Observe the blessing breathed down upon the Lord’s waiting ones. They find life., For he on whom they wait is the Au thor8 — the Dispenser9 — the Keeper — of life.10 -’He therefore that hath him, hath life,”11 with all its present privileges of favor of the Lord ‘The smiles of God make heaven; and they that obtain favor of the Lord, have a heaven upon earth.’13 Set then this expectation before thine eyes in waiting on thy God — 1 1 am seeking life for my soul — I will wait at the posts of his doors; missing no opportunity of a means of grace. 1 shall not wait in vain.’

Would that the sinner — the thoughtless sinner — not the daring and ungodly only — would ponder how his heartless neglect of wi?- dom wrongeth his own soul >H How cruel he is to himself, while he is despising his Saviour! Every bait of sin is the temptation to suicide — to soul-murder. The snatching at it is as if men were in love with damnation. ‘They that hate me love death’ They love that which will be their death, and put that from them which would be their life. Sinners die, because they will die; which leaves them inexcusable, makes their condemnation more intolerable, and will for ever justify God when he judges. “O Israel, thou hast destroyed thyself.’”’15

i Rev. xxi. 22. 2 Psaim xxvi. g.

Ibid. lxxxiv. 1, 4, 10. 4 Cant. i. 7, 8. 5 Fee John xx. 19, 24

‘Rev. iii. 2. Let Scott’s excellent note be carefully pondered 7 Isa. Iv. 3. John v. 24. a john j. 4. xj. 25. xix. 6. 9 Ibid. x. 10.

Col. iii. 3. 1 John v. 11. Jude 1. n 1 John v. 12. M isa. lxiv. 5.

‘Lawson (George) Exposition of Proverbs. 2 vols. I2mo. 1821. ‘4 Chap. i. 17 — 19, 31; ix. 12. Jer. vii. 19. Acts xiii. 46. Comp. Num. xvi. 38. E Hos. xiii. 9. Henry in loco.